Wrocławski Przegląd Teologiczny, 2011, R. 19, Nr 1
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Pozycja Wartość życia ludzkiego wobec współczesnych zagrożeń „kultury śmierci”Zawada, Sławomir (Papieski Wydział Teologiczny we Wrocławiu, 2011)Pozycja Aktualność trynitologii starożytnego Synodu Rzymskiego (ok. 263 roku)Wołyniec, Włodzimierz (Papieski Wydział Teologiczny we Wrocławiu, 2011)Pozycja Sztuka wyzwaniem dla Kościoła i teologiiWawrzynów, Kazimiera J. (Papieski Wydział Teologiczny we Wrocławiu, 2011)Pozycja Pierwszy Polsko-Niemiecki Kongres Pedagogiki Religii. Olsztyn, 18–19 czerwca 2010 r.Wawrzynów, Kazimiera J. (Papieski Wydział Teologiczny we Wrocławiu, 2011)Pozycja Duchowa interpretacja Biblii w III wieku (na przykładzie dialogu Uczta biskupa Metodego z Olimpu)Siemieniewski, Andrzej (Papieski Wydział Teologiczny we Wrocławiu, 2011)Pope Benedict XVI in his Adhortatiom Verbum Domini encourages Catholic theologians to take example from the ancient and medieval authors who applied to the Bible interpretation the notion of four biblical senses: literal, allegorical, moral and anagogical (the latter three form the spiritual sense of the Scriptures). This essay is an effort to read an ancient Christian text and to find therein traces of such a theological method. The text chosen to this purpose is the Methodius of Olimpus’ dialogue Banquet of the Ten Virgins written around 300 CE. Ten virgins pronounce their eulogy to the life consecrated to Jesus Christ, abundantly quoting thereby and interpreting the Bible. We see as all ten Christian virgins described in the Methodius’ work read the biblical texts through the lenses of the Church faith. It is especially significant when the lecture of the Old Testament passages is done in the context of the New Testament fulfillment of the salvation history.Pozycja Hugo Goeke, Gerhard Hirschfelder. Priester und Märtyrer. Ein Lebensbild mit Glaubensimpulsen für heutige Christen, Dialog-Verlag, Münster, [sierpień] 2010, ss. 200.Fitych, Tadeusz (Papieski Wydział Teologiczny we Wrocławiu, 2011)Pozycja J. Perszon, Ecclesia semper reformanda? Kolegialność Kościoła w posoborowej eklezjologii amerykańskiej, (Scripta Theologica Thoruniensia 10), Wydawnictwo Naukowe Uniwersytetu Mikołaja Kopernika, Toruń 2009, ss. 475.Nowicki, Andrzej (Papieski Wydział Teologiczny we Wrocławiu, 2011)Pozycja Kościół Starego Testamentu – Boży projekt pisany dziejami Narodu WybranegoNagy, Stanisław (Papieski Wydział Teologiczny we Wrocławiu, 2011)Pozycja Bóg i człowiek w antysystemowej i antyracjonalistycznej myśli Lwa SzestowaMrzygłód, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2011)Lev Shestov, till now, is one of the most controversial Russian thinkers from the beginning of the 20 century. The philosophical system which he created seems to be completely incongruous with contemporary trends of thoughts in Russia and with those which existed then in Western Europe as well. The main aim of Shestov’s philosophizing was a postulate of releasing the philosophical thought from slavery of intellect and dogmatic truth. As a result of that, the context of his philosophizing is widely understood irrationally as the only chance of releasing humanity from intellect. He claimed that human beings met God through tragedy, hopelessness and despair. The experience of tragedy itself suddenly takes a human being from the only safe world standards and rules that they know, becomes the beginning of faith and the moment of meeting with inexpressible God. Shestov’s God is absolutely irrational and crazy; He is a personalized fantasy who “…can freely create the mountains without valleys, the light without darkness and even falsehood made as truth”. So the God is and has unrestricted, absolute freedom. The human being who is as a Biblical image and God icon, can find their likeness to God in giving up rational knowledge and releasing the slavery and handcuffs of intellect because it leads human beings into the abyss of hell.Pozycja Bernard McGinn, Obecność Boga. Historia mistyki zachodniochrześcijańskiej. Fundamenty mistyki (do V wieku), tłum. T. Dekert, Wydawnictwo Uniwersytetu Jagiellońskiego, Kraków 2009, ss. 558.Kiwka, Mirosław (Papieski Wydział Teologiczny we Wrocławiu, 2011)Pozycja Biskup Karol Wojtyła, wikariusz kapitulny archidiecezji krakowskiej a nowy etap dziejów Wydziału Teologicznego w KrakowieKubiś, Adam (Papieski Wydział Teologiczny we Wrocławiu, 2011)Pozycja Znaki wiarygodności KościołaKaucha, Krzysztof (Papieski Wydział Teologiczny we Wrocławiu, 2011)In our times the Church and her credibility are the most often rejected elements of Christianity by ordinary European citizens. The Church’s credibility is questionable also for many Christians, who find Ecclesia split into two: how she should be and how she really is. Because of that theology needs objective, scientific research on the Church’s credibility. This is the task of Fundamental Ecclessiology which uses – among others – a method called signs of the Church’s credibility. These signs could be described as two-dimension elements which consist the Church and direct to her supernatural, Divine origins. In this article one can find a short presentation of about fifty such signs. All of them are fulfilled in the real Church in a different level (no-one in 100%). They are also recognized in a different intensity which depends on many subjective and out-subjective factors.Pozycja Rola i znaczenie wychowania moralnego w całokształcie procesu wychowawczego rodzinyJóźwik, Michał (Papieski Wydział Teologiczny we Wrocławiu, 2011)The research show that the main educational environment if family. It can be also the best environment provided appropriate interpersonal relationships among its members take place there, i.e. among spouses, parents and children, and vice versa. One of the basic bonds in living among people is the moral one. Family life is very similar. A family wishing to be an exemplary community must realize appropriate coexistence and supply the society with valuable members – it must live moral values and present a strong moral bond, and also raise children in such atmosphere. The aim of this article is to attempt to present the significant role of moral education in family. And also to show the leading role of family in education (including the role of parents as the first teachers), and education methods and stages of moral education in family.Pozycja VII Walne Zebranie Stowarzyszenia Biblistów Polskich. 48. Sympozjum Biblistów Polskich. Tarnów, 7–9 września 2010 r.Jezierska, Ewa J. (Papieski Wydział Teologiczny we Wrocławiu, 2011)Pozycja Obraz Boga Ojca w teologii PawłowejJezierska, Ewa J. (Papieski Wydział Teologiczny we Wrocławiu, 2011)Pozycja Liturgia uprzywilejowaną przestrzenią Słowa Bożego w świetle adhortacji „Verbum domini”Irek, Waldemar (Papieski Wydział Teologiczny we Wrocławiu, 2011)Pozycja Bernhard Grümme, Vom Anderen eröffnete Erfahrung. Zur Neubestimmung des Erfah rungsbegriffs in der Religionsdidaktik, Gütersloher Verlags haus – Herder, Gütersloh–Freiburg 2007, ss. 403.Wawrzynów, Kazimiera J. (Papieski Wydział Teologiczny we Wrocławiu, 2011)Pozycja Zenon Cardinal Grocholewski, Universitatea Azi. Universität Heute, prefata de Andrei Marga, volum ingrijit de P. Friedrich Bechina si Monica Merutiu, Editura Fundateiei pentru Studii Europene, Cluj–Napoca 2010, ss. 181.Dziuba, Andrzej Franciszek (Papieski Wydział Teologiczny we Wrocławiu, 2011)Pozycja Kluczowe środowisko życia ks. Gerharda Hirschfeldera. QuickbornFitych, Tadeusz (Papieski Wydział Teologiczny we Wrocławiu, 2011)Pozycja Relacje dyplomatyczne między Stolicą Apostolską a Zakonem MaltańskimDziuba, Andrzej Franciszek (Papieski Wydział Teologiczny we Wrocławiu, 2011)An examination of the international status of the Order of Malta would be incomplete without an overview of the Order’s relationship with the Holy See, especially in regard to its sovereign autonomy and the rights of active and passive legation which it exercises. The norms governing this relationship under the Constitutional Charter of 1961 were explicitly based on the sentence of the Cardinalitial Tribunal established by Pope Pius XII (1939–1958) following the Order’s appeals in its disputes with the Sacred Congregation of Religious. Specifically, the previous Constitutional Charter declared that the position of the Order with regard to the Holy See is defined by the Sentence of the Cardibalitial Tribunal instituted the Supreme Pontiff Pius XII with the Chirograph “Il Sovrano Militare Ordine” of 10 December 1951, pronounced on 24 January 1953. In this regard, the constitutional carried out by the extraordinary General Chapter of 28–30 April 1997 and promulgated by the present Grand Master who ordered its formal publication in the “Bolletino Ufficiale” of 12 January 1998, completely modified tjis situation. The Reference to the sentence of the Cardinalitial Tribunal has been eliminated from the Constitutional Charter. In fact, the Constitutional Charter disposes that religious persons, subsequent to their proper Vows, as well as members of the Second Class with the Promise of Obedience, are subject only to their proper Superiors in the Order. With regard to the diplomatic representation of the Order to the Holy See, the present Constitutional Charter simply affirms that the Order has a diplomatic representation to the Holy See according to the norms of international law. In fact, the “Annuario Pontificio”, the official yearbook of the Holy See, lists the Order under the Most Excellent Diplomatic Corps before the Holy See rather than under Institutes of Consecrated Life. With regard to the Order’s rights of “passive legation”, the Supreme Pontiff names his representative to the Order a Cardinal of the Holy Roman Church with the title of “Cardinalis Patronus”, furnishing him with special faculties in accord with the Constitutional Charter of the Order. Among the responsibilities of the Cardinal “Patronus” is the promotion of the spiritual interests of the Order and its members and the relations between the Holy See and the Order.