Wrocławski Przegląd Teologiczny, 2008, R. 16, Nr 2

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/21943

Przeglądaj

Teraz wyświetlane 1 - 20 z 24

Alexander Saberschinsky, La liturgia, fede celebrata. Introduzione allo studio della liturgia, Brescia 2008, ss. 259.
Syczewski, Tadeusz (Papieski Wydział Teologiczny we Wrocławiu, 2008)
Antropologia „Tryptyku Rzymskiego” Jana Pawła II
Porada, Ewa (Papieski Wydział Teologiczny we Wrocławiu, 2008)
Bp Andrzej Franciszek Dziuba, Rodzina w dialogu z Bogiem w nauczaniu Ojca Świętego Jana Pawia II. Zarys problematyki, Wydawnictwo Uniwersytetu Kardynała Stefana Wyszyńskiego, Warszawa 2006, ss. 126.
Reroń, Tadeusz (Papieski Wydział Teologiczny we Wrocławiu, 2008)
Dorobek rękopiśmienny śląskich klasztorów żeńskich (XIII-XVIII w.)
Sutowicz, Anna (Papieski Wydział Teologiczny we Wrocławiu, 2008)
Nunnery movement in Silesia started in the very beginning of the 13th century. At first there came Cistercian nuns to Trzebnica in 1202 and then Norbertian nuns to Rybnik a year later, from where they were moved to Czarnowąsy. By the end of the 14th century there came to an existence thirteen other monasteries representing three general kinds of European monasticism: Beggary, Canonical and Benedictine convents. It had to be a library in every cloister, since the nuns were to use books during prayers and for spiritual reading. They would buy the manuscripts or get them as a gift, in some convents there existed scriptoria. We can be sure that Franciscan nuns in Wroclaw had their own scriptorium already in the 14th century, Benedictine nuns could produce their books in the 17th century and Cistercian nuns in the 18th century. Unfortunately the immense part of Silesian nunneries property of manuscript books has been lost. Some of them dispersed already during the Middle Ages cause to many wars and other cataclysms, the other pieces were lost during the secularisation action in 1810-12. Nowadays we cannot point in what conditions the library of Dominican nuns disappeared, the ones of Magdalene nuns in Szprotawa and Lubań, Benedictines in Strzegom and Lubomierz. We dispose only one manuscript owned by Augustian nuns in Wroclaw in the 18th century and one by those in Nowogrodziec. We do not have any work of Norbertian nuns from Czamowąsy since their library must have been lost during the first decades of the 19th century. The other convents lost 90 percent of their manuscript property: we can point only 20 books of Franciscan nuns in Wrocław, 13 ones belonged to Benedictines in Legnica, and 60 pieces taken from Trzebnica. Most of the books are liturgical manuscripts, the oldest ones derive from the 12th century. Franciscan nuns in Wroclaw owned and most probably prepared themselves some pieces of hagiography and history of their convent in the Middle Ages. They provided also a catalogue of priories. The Cistercian nuns ordered to prepare similar work in the end of the 18th century in Lubiąż. The Silesian nunneries did not use to prepare and gather many manuscript books. In the comparison with men s monastic movement they were not interested in studying or using books for other activities than God service. That is the reason we dispose mostly liturgical manuscripts and only few examples of cloister historiography and saints legends. Still we hope to find some more works among those that are not signed or included in the Library of Wrocław University catalogue.
Dzieło Jezusa w ujęciu listów Pawłowych
Rosik, Mariusz (Papieski Wydział Teologiczny we Wrocławiu, 2008)
In the article author presents the Pauline view of the work of redemption and salvation wrought by Jesus Christ. Paul was a Pharisee, educated in Jerusalem in the school of the famous rabbi Gamaliel I. He was convinced that the only way to salvation is to be faithful to the Torah by observing all 613 commandments of the Jewish Law. After his meeting with Christ by the gate of Damascus, Paul acquired an absolutely new insight into the work of salvation. Paul presented his new conviction in the Christological hymns and prayers of his letters: one can be saved only by faith in Jesus Christ and not by observance of the Law.
Elementy chrystologii w liście św. Pawła do Filemona
Jezierska, Ewa J. (Papieski Wydział Teologiczny we Wrocławiu, 2008)
Elementy personalizmu w konstytucji „Dei verbum”
Kucza, Grzegorz (Papieski Wydział Teologiczny we Wrocławiu, 2008)
Gods care for human beings endures from the beginning of the world till its fulfilment in the last days. The aim of this article is to focus on the personalistic dimension of the conciliar Constitution Dei verbum. In our analysis of the text of the Constitution, we state that the history of salvation is indirectly connected with God who always makes His way to man, with God being constantly directed to the whole of mankind. God reveals Himself to man. It is achieved at the personalistic level as God personally refers to man. Divine revelation is a unique meeting between God and man. It has a supernatural and interpersonal dimension and forms a sound basis for God’s absolute love and goodness. God talks to us and at the same time He reveals to us who we are. Theology becomes anthropology. The response of an individual person to God’s revelation and love is faith. Both God, who reveals himself to man, and man who responds with faith and full confidence, provide the basis for this relationship. To believe means to open one’s mind and heart to divine revelation and accept it. The act of faith has its source in the whole spiritual dynamism of a human being. It is the moment of the fundamental choice that absorbs a man with his whole being. Faith is what gives the proper direction to a man’s conscious life and points to its ultimate aim. So it should become a source of inspiration for an activity oriented to the future. From the beginning it means a decision, a deed; it is also how a man behaves. Therefore it concerns faith that is deep, truly experienced and practiced as well as strongly reaffirmed and continually developed. As believers in God we tell about Him, get to know Him more and more, listen to His word and try to understand it, but due to it we also have a better understanding of ourselves. That is why anthropology is understood correctly in terms of theology.
ESGA – Edyty Stein dzieła wszystkie. Rys historyczno-merytoryczny
Machnacz, Jerzy (Papieski Wydział Teologiczny we Wrocławiu, 2008)
Istnienie i ewolucja. Przyczynek do dyskusji w świetle metafizyki egzystencjalnej
Tupikowski, Jerzy (Papieski Wydział Teologiczny we Wrocławiu, 2008)
Itinera spiritualia, Karmelitański Instytut Duchowości, Kraków 2008 ss. 205.
Dąbrowski, Jan (Papieski Wydział Teologiczny we Wrocławiu, 2008)
IV Zjazd Stowarzyszenia Teologów Fundamentalnych w Polsce (Oświęcim, 26-27 IX 2008)
Dołganiszewska, Elżbieta (Papieski Wydział Teologiczny we Wrocławiu, 2008)
Jan Kochel, Katecheza u źródeł Ewangelii, Księgarnia św. Wojciecha, Poznań 2006, ss. 124.
Sroczyński, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2008)
“Jesus’ school” in the light of biblical theology of vocation
Popielewski, Wojciech (Papieski Wydział Teologiczny we Wrocławiu, 2008)
Powołanie i formacja uczniów są ściśle związane z działalnością Jezusa. Jedną z pierwszych Jego czynności jest wezwanie uczniów (Mk 1,16-20); z kolei ich przebywanie z Mistrzem, wspólnota losu, wchodzenie w Jego tajemnicę odbywa się w ramach swoistej szkoły, szkoły Jezusa. W niej dokonuje się formacja uczniów, która ma prowadzić z jednej strony do stopniowego odkrywania tożsamości Pana, z drugiej zaś ma pozwolić uczniowi odkryć własną tożsamość. Szczególnym zapisem formacji w takiej szkole jest zapis Ewangelii Marka 8,27-10,52. To swoista szkoła w drodze, Jezus zmierza ku Jerozolimie wprowadzając uczniów w tajemnicę własnego losu i pozwalając im wchodzić w nią na trzech etapach: od odkrycia wyjątkowości Jezusa, poprzez wejście w tajemnicę paschalną, stanowiącą o istocie tej wyjątkowości aż po zjednoczenie z Mistrzem. Szkołą Jezusa prowadzi uczniów do pełnej wspólnoty losu. Spoglądając na to zagadnienie w szerszej perspektywie biblijnej odkrywamy, że powołania i kształtowanie ucznia przed wysłaniem go z misją jest elementem konstytutywnym całej historii zbawienia, która jest w pewnym sensie historią powołań, historią powołanych. Wezwani i ukształtowani przez Boga, będą przewodnikami Jego ludu. Kiedy Jezus powołuje swych uczniów, otwiera zatem kolejny etap tej samej historii: historii powołań, która będzie dalszym ciągiem wielkiej, biblijnej szkoły Boga.
Kościół a prawa człowieka
Papciak, Kazimierz F. (Papieski Wydział Teologiczny we Wrocławiu, 2008)
Nauka Ojców Kościoła o nadziei w encyklice „Spe salvi”
Czyżewski, Bogdan (Papieski Wydział Teologiczny we Wrocławiu, 2008)
Pontificio Consiglio per la Famiglia, Famiglia e procreazione umana, Città del Vaticano 2006, ss. 60.
Lubowicki, Kazimierz (Papieski Wydział Teologiczny we Wrocławiu, 2008)
Problem zła dziejowego w ateistycznej historiozofii
Rojek, Wojciech (Papieski Wydział Teologiczny we Wrocławiu, 2008)
According to the German philosopher Karl Loewith, one of the most profound reasons for a philosophy of history is the human experience of evil and suffering inherent in historical processes. The explanation of the origin of evil given by the Bible, especially in Genesis, has become a pattem not only for Christian thinkers but also indirectly for the atheistic philosophers of history P. J. Proudhon, K. Marx and F. Nietzsche. P. J. Proudhon sees extreme poverty as the most basic form of evil in society. To liberate himself from poverty man has to reject God and become the sole master of the world. K. Marx examines reasons for evil found in the historical development of the social relations of production and property. The corruption of these relations causes man’s alienation and “false consciousness” The only way to liberate man is social revolution and building an ideal communistic society. F. Nietzsche sees the decadence of Western civilization and criticizes its groundless belief in progress. His solution is to reject the Christian ideal of man and to create the “Overman” who will reconcile freedom with necessity. All of these atheistic philosophers, though they reject the Christian cultural and philosophical heritage, use the biblical pattem for the explanation of evil. They agree that man needs to be liberated from the burden of the “original sin” of history. But in their atheistic and naturalistic views they leave man alone in fighting against evil conceived as absolute. Their solutions for liberating man from the evil of history seem to be deceptive.
Przesłanie teologiczne w homiliach Jana Pawła II na Wigilię Paschalną
Lijka, Kazimierz (Papieski Wydział Teologiczny we Wrocławiu, 2008)
Scriptura Sacra. Studia biblijne 11(2007), Wydział Teologicznego Uniwersytetu Opolskiego, ss. 207.
Rosik, Mariusz (Papieski Wydział Teologiczny we Wrocławiu, 2008)
Tożsamość żydowska św. Edyty Stein
Raganiewicz, Magdalena (Papieski Wydział Teologiczny we Wrocławiu, 2008)
The religious identity of Edith Stein is an interesting but quite a complex problem. Bom in a Jewish family, at the age of 14 she suddenly declares herself as an atheist. To explain her spiritual identity ans especially find the answer to an attention-grabbing question: who, in spiritual terms, was Edith Stein, we needed to examine each stage of her life and see how her spirituality changed throughout her lifetime. We tried to establish whether Edith Stein could be recognised as a lawful Jew. We examined the criteria which must be fulfilled to be a legal Jew. We discovered that the first and the most important factor is the biological origin. It turned out that it is enough to have a Jewish mother to be acknowledged as a legal Jew. The Jewish faith is not required, although it is the second condition which counts in recognising Jewish identity. The third criterion is the cultural bond with Jewish community. The analysis of these three criteria proved that Edith Stein can be undoubtedly regarded as a lawful Jew. She had a Jewish mother, followed Jewish religious principles and felt a strong connection with a Jewish community. The fact that she stopped praying and lost interest in Jewish religion did not influenced her Jewish identity. She still perceived herself as a Jew and was distinguished as one by others.

Przeglądaj

Przeglądaj Wrocławski Przegląd Teologiczny, 2008, R. 16, Nr 2 wg Tytuł