Wrocławski Przegląd Teologiczny, 2010, R. 18, Nr 2
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Pozycja Antykoncyliarystyczne orzeczenia konstytucji „Pastor aeternus” I soboru watykańskiegoLukoszek, Michał (Papieski Wydział Teologiczny we Wrocławiu, 2010)Pozycja Bernard McGinn, Patricia Ferris McGinn, Mistycy wczesnochrześcijańscy. Wizje Boga u mistrzów duchowych, tłum. E. Nowakowska, Wydawnictwo Uniwersytetu Jagiellońskiego, Kraków 2008, ss. 194.Kiwka, Mirosław (Papieski Wydział Teologiczny we Wrocławiu, 2010)Pozycja Duszpasterstwo Akademickie w koncepcji ks. Aleksandra ZienkiewiczaKucia, Paweł (Papieski Wydział Teologiczny we Wrocławiu, 2010)Pozycja Felice Accrocca, Franciszek bratem i nauczycielem, tłum. B.A. Gancarz OFMConv, Bratni Zew, Kraków 2007, ss. 212.Wądrzyk, Robert (Papieski Wydział Teologiczny we Wrocławiu, 2010)Pozycja Francesco Castelli, Przesłuchanie Ojca Pio. Odtajnione archiwa Watykanu, Wydawnictwo Serafin, Kraków 2009, ss. 336.Janusz, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2010)Pozycja Józef Bremer, Josef Rothhaupt (red.), Ludwig Wittgenstein: „przydzielony do Krakowa” – „Krakau zugeteilt”, Wyższa Szkoła Filozoficzno-Pedagogiczna „Ignatianum” – Wydawnictwo WAM, Kraków 2009, ss. 590.Tupikowski, Jerzy (Papieski Wydział Teologiczny we Wrocławiu, 2010)Pozycja Kapłan w blasku i cieniu współczesnościTomko, Andrzej (Papieski Wydział Teologiczny we Wrocławiu, 2010)Pozycja Kard. Christoph Schörnborn, Radość kapłaństwa. Śladami Proboszcza z Ars, tłum. Agnieszka Kuryś, Wydawnictwo PROMIC, Warszawa 2010, ss. 158.Niczypor, Jan (Papieski Wydział Teologiczny we Wrocławiu, 2010)Pozycja Kazimiera Szczuka, Milczenie owieczek. Rzecz o aborcji, Wydawnictwo W.A.B., Warszawa 2004, ss. 288.Rydzak, Elżbieta (Papieski Wydział Teologiczny we Wrocławiu, 2010)Pozycja Ks. Janusz Czerski, Pierwszy List do Koryntian, Wydawnictwo TUM, Wrocław 2009, ss. 752Wojtkowiak, Krzysztof (Papieski Wydział Teologiczny we Wrocławiu, 2010)Pozycja Kto szuka prawdy...Kajl, Paweł (Papieski Wydział Teologiczny we Wrocławiu, 2010)Pozycja Magdalena Jóźwiak, „Kwestie hebrajskie w Księdze Rodzaju” św. Hieronima. Przekład i komentarz, Wydawnictwo TUM, Wrocław 2009, ss. 208.Żygadło, Joanna (Papieski Wydział Teologiczny we Wrocławiu, 2010)Pozycja Marcin Karas, Z dziejów Kościoła. Ciągłość i zmiana w Kościele rzymskokatolickim w XIX i XX wieku, Wydawnictwo Diecezjalne w Sandomierzu 2008, ss. 336.Śniadoch, Grzegorz (Papieski Wydział Teologiczny we Wrocławiu, 2010)Pozycja Metafizyczna „natura” bytu matematycznego. Uwagi wstępneTupikowski, Jerzy (Papieski Wydział Teologiczny we Wrocławiu, 2010)The fundamental goal of the analysis underlined in present article was initial presentation of the metaphysical conclusions relating to the being and the content of the mathematical being. Outlined conception of understanding of that being allows to draw two fundamental conclusions. First of all, the mathematical being finds its ground it in context of the role and of the realistic presentation specification of the concrete, real being with metaphysical equipment. The essential accent is the realism of existence of that being. Afterwards the mathematical being, as the effect of abstraction, shows itself as peripheral understanding of the concrete being, appearing its quantity aspect. This nature of the mathematical being exposes itself and exploits simultaneously it’s essence-understanding in the quantitative (mathematical) interpretation of the world. That interpretation is the important dimension specification of reality, which realizes varied types of features, elements, categories, where the quantitative structure constitutes the fundamental factor, which enables it’s realistic understanding.Pozycja Michael Moran, Kraj z księżyca. Podróże do serca Polski, tłum. Janusz Schab, Wydawnictwo Czarne, Wołowiec 2010, ss. 276.Fober, Andrzej (Papieski Wydział Teologiczny we Wrocławiu, 2010)Pozycja Modlitwa poranna Jezusa (Mk 1,35)Chrupcała, Lesław Daniel (Papieski Wydział Teologiczny we Wrocławiu, 2010)The study of Mk 1,35 which is situated at the end of the first missionary day of Jesus in Capharnaum (Mk 1,21-34.35-39), is divided into four parts. The first part offers a general presentation of the theme of prayer in the Gospel of Mark, noting the similarities and differences with the other Synoptic Gospels. The second, dedicated to the time and place of daily prayer in the time of Jesus, serves to prepare the ground for the discussion on the prayer of Jesus. Among other things, it can be observed that in the 1st century the Jews certainly practiced personal prayer at different hours of the day (above all the morning and the evening) which was widely diffused, but through the works of the rabbis, this phenomenon would become a religious obligation. Outside the community of Qumran, in the Palestinian environment, there is a lack of relative testimony to night prayer. In the third part, a literary analysis of Mk 1,35 includes the examination of the syntactic structure of the text (1) and philological observations (2). Finally the fourth part proposes a theological commentary of Mk 1,35. Following the internal structure of the passage, it addresses three specific topics: (1) the biblical background of the night prayer of Jesus, (2) a solitary place of prayer, (3) the motive and content of the prayer of Jesus. The principle results of this study are as follows: Taking into consideration the numerous texts of the Old Testament regarding the time of prayer, it is very probably that Jesus would have found inspiration for His night prayer from biblical examples, the Psalms in particular. The act of praying by Jesus therefore reflects the life of a wise man who is guided by the wisdom of God and respects his Law. According to Mark, the night prayer of Jesus emphasized in Mk 1,35 is the example of the Son of God that must be a model for his followers to imitate. The “deserted place” in which Jesus went to pray cannot be identified with the desert. However in the Christological vision of Mark, these two places of wilderness are linked. In fact Mk 1,35 should be seen in relation to two other texts that speak also of a retreat into a “deserted place” (1,45; 6,31-33). This connection makes one think that Jesus had purposely chosen a deserted place because it recalled the place where he defeated Satan and where he overcame temptation before beginning his public mission (Mk 1,12-13). This Christological interpretation of the deserted place helps one to understand better the motive and the content of the night prayer of Jesus. The Gospel of Mark presents three episodes in which the prayer of Jesus occurs (Mk 1,35-39; 6,42-52; 14,26- 42), situated in a similar scenario and at a critical moment in His life. In the light of its context, it does not seem that the prayer of Jesus in Mk 1,35 had considered the universal dimension of His mission (Mk 1,38) which was well noted in the beginning (Mk 1,14). The main problem lies in the choice between two opposing models of the messianic function of Jesus: a messianism of glory and power, and a messianism of humility, suffering and death. The healings and exorcisms worked by Jesus in the previous day (Mk 1,23-28.29-31.32-34) had revived the enthusiasm of the crowd and disciples. Behind this purely external reaction hides the satanic temptation to choose a way of earthly glory and material success. By going into the deserted place – the home of Satan – Jesus relived the first experience of the desert: there He was tested and He was victorious over evil. This victory was facilitated by the prayer that allowed Jesus to discern the will of the Father and to renew his eternal choice to fulfill this will up to the end.Pozycja O. Marek Nowacki OSPPE, o. Mariusz Tabulski OSPPE, Marcin Musiał, Bożena Sobota, Kościół św. Antoniego. Jubileusz 300-lecia konsekracji Kościoła pw. św. Antoniego we Wrocławiu, Wrocław 2010, ss. 50.Kacała, Agnieszka (Papieski Wydział Teologiczny we Wrocławiu, 2010)Pozycja Proces kształtowania się chrześcijańskiej tożsamości św. Edyty SteinRaganiewicz, Magdalena (Papieski Wydział Teologiczny we Wrocławiu, 2010)Pozycja Rozwój nauki i kultu „Matki Bożej Opatrzności”Wojtczak, Adam (Papieski Wydział Teologiczny we Wrocławiu, 2010)The above title was not directly derived from the Holy Scripture. It is difficult to determine who first used it or which prevailed in the history of the Church: teaching about the Mother of Divine Providence or Her cult. These two realities have interwoven over the centuries to such a degree that theological reflection deepens the service of Mary, which in turn inspires theologians to reflect on Mary. The Fathers of the Church long ago pointed at Mary’s participation in the plans of Divine Providence. They perceived Her as the Mother of Christ who completed the work of redemption. The Middle Ages emphasized Her providential participation in the Mystery of Christ’s cross. The Barnabites contributed a great deal to the development of the cult of the Mother of Divine Providence. They have been spreading the cult, wherever they serve, since the 17th century under the influence of Mary’s interventions in their lives and pastoral ministry. Since the turn of the 19th and 20th centuries the Magisterium of the Church has frequently referred to Mary. Although rarely making use of the title, post-counciliar popes explain its theological significance. John Paul II emphasized the judgments of the Divine Providence concerning Mary. Benedict XVI focuses on Mary’s acceptance of those judgments and on the resulting salvific fruits for us. The symptoms of the teaching and cult of the Mother of Divine Providence are also evident in the Polish Church. Since the Middle Ages – within the universal Church alike – the references of Mary to the Divine Providence have been more often seen in sermons, songs and catecheses than in the use of the title itself. Over the last years, especially due to the introduction of the Mass formulary of the Mother of Divine Providence, Her cult has been steadily developing along with the intensifying theological reflection on the title.Pozycja S. Bożena Szewczul, Działalność zakonodawcza błogosławionego Honorata Koźmińskiego a nowe instytuty w Kościele katolickim. Studium prawno-historyczne, Wydawnictwo UKSW, Warszawa 2008, ss. 565.Wenz, Wiesław (Papieski Wydział Teologiczny we Wrocławiu, 2010)