Wrocławski Przegląd Teologiczny, 2008, R. 16, Nr 2
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/21943
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Pozycja Alexander Saberschinsky, La liturgia, fede celebrata. Introduzione allo studio della liturgia, Brescia 2008, ss. 259.Syczewski, Tadeusz (Papieski Wydział Teologiczny we Wrocławiu, 2008)Pozycja Jan Kochel, Katecheza u źródeł Ewangelii, Księgarnia św. Wojciecha, Poznań 2006, ss. 124.Sroczyński, Piotr (Papieski Wydział Teologiczny we Wrocławiu, 2008)Pozycja Scriptura Sacra. Studia biblijne 11(2007), Wydział Teologicznego Uniwersytetu Opolskiego, ss. 207.Rosik, Mariusz (Papieski Wydział Teologiczny we Wrocławiu, 2008)Pozycja 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)Pozycja Pontificio Consiglio per la Famiglia, Famiglia e procreazione umana, Città del Vaticano 2006, ss. 60.Lubowicki, Kazimierz (Papieski Wydział Teologiczny we Wrocławiu, 2008)Pozycja Itinera spiritualia, Karmelitański Instytut Duchowości, Kraków 2008 ss. 205.Dąbrowski, Jan (Papieski Wydział Teologiczny we Wrocławiu, 2008)Pozycja XLVI Sympozjum Stowarzyszenia Biblistów Polskich. V Walne Zebranie Stowarzyszenia Biblistów Polskich (Wrocław, 16-18 IX 2008)Jezierska, Ewa J. (Papieski Wydział Teologiczny we Wrocławiu, 2008)Pozycja IV Zjazd Stowarzyszenia Teologów Fundamentalnych w Polsce (Oświęcim, 26-27 IX 2008)Dołganiszewska, Elżbieta (Papieski Wydział Teologiczny we Wrocławiu, 2008)Pozycja Tożsamość żydowska św. Edyty SteinRaganiewicz, 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.Pozycja ESGA – Edyty Stein dzieła wszystkie. Rys historyczno-merytorycznyMachnacz, Jerzy (Papieski Wydział Teologiczny we Wrocławiu, 2008)Pozycja Problem zła dziejowego w ateistycznej historiozofiiRojek, 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.Pozycja Istnienie i ewolucja. Przyczynek do dyskusji w świetle metafizyki egzystencjalnejTupikowski, Jerzy (Papieski Wydział Teologiczny we Wrocławiu, 2008)Pozycja 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.Pozycja Nauka Ojców Kościoła o nadziei w encyklice „Spe salvi”Czyżewski, Bogdan (Papieski Wydział Teologiczny we Wrocławiu, 2008)Pozycja Kościół a prawa człowiekaPapciak, Kazimierz F. (Papieski Wydział Teologiczny we Wrocławiu, 2008)Pozycja Przesłanie teologiczne w homiliach Jana Pawła II na Wigilię PaschalnąLijka, Kazimierz (Papieski Wydział Teologiczny we Wrocławiu, 2008)Pozycja „Zielona religia” czy solidarność człowieka z przyrodą?Irek, Waldemar (Papieski Wydział Teologiczny we Wrocławiu, 2008)Pozycja Znaczenie Pseudo-Dionizego Aeropagity dla teologii mistykiZyzak, Wojciech (Papieski Wydział Teologiczny we Wrocławiu, 2008)The author of the article deals with the meaning of the writings of Pseudo-Dionysius the Areopagite for mystical theology. This anonymous author, living at the end of the 5th century, was the first to introduce to western theology the term “mystical theology” In the article the sources of Areopagite’s inspiration are described with special emphasis on the biblical tradition, the Neoplatonic idea and earlier Christian writers. Next, the different ways of talking about God are shown, with a special accent on negative, apophatic theology. The author of the article concentrates on the question of the impossibility of knowing the essence of God, on the nature of mystical knowledge and on the role of love in uniting with God. He also shows the influence of the writings of Dionysius on the development of spiritual theology, paying particular attention to the mystical. Forever enshrined in mystical theology are such elements of his teaching as mystical theology, apophatism, ray of darkness, and the purgative, illuminative and unitive way to God.Pozycja Dzieło Jezusa w ujęciu listów PawłowychRosik, 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.Pozycja Antropologia „Tryptyku Rzymskiego” Jana Pawła IIPorada, Ewa (Papieski Wydział Teologiczny we Wrocławiu, 2008)