Colloquia Theologica Ottoniana, 2009, nr 2
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/179
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Pozycja Wiejski proboszcz BernanosaJastrząb, Dariusz (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2009)It is worth returning to the work of Georges Bernanos primarily due to constant news of his prose describing the spirituals experience of man. Memoirs o f the Rural Parish is a book that shows the way his experience affects a priest working in the realities of France at the begining of the twentieth century. It is actually a relation of the internal struggles affected by the mystery of grace to participate in the agony of Jesus Christ. This is a favourite story for the writer. Actually, each of his novel tries to meditate the way of agony and the suffering of the Saviour but Memoirs o f the Rural Pastor makes it perfectly. So we have the opportunity to read this novel in a literary attempt to describe the content, which can be found in the spirituality of Saint John of the Cross, Saint Therese of Lisieux, and why not - blessed Charles de Foucauld.Pozycja Zmagający się o kształt polskiej katechezy śp. Jan Charytański TJ (23 VI 1922 - 4 VIII 2009)Offmański, Andrzej (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2009)At the age of eighty-seven years and over fifty years of priesthood, went to the Lord the priest, professor Jan Charytański SJ, bom in Warsaw. After graduating from high school he entered the novitiate oo. Jesuits. After his ordination in 1952 he worked in parish ministry at st. Andrew Bobola and after returning of religious education in schools in 1957, he was a prefect of the Rejtan-school in Warsaw. In 1958 he went as one of the first Polish priests to study in Belgium where he received a bachelor’s degree in experimental pedagogy at the University of Louvain. In 1961 he returned to Poland and began scientific work, first in the Faculty of the Pontifical Bobolanum as a lecturer of catechetics, while at the same time contracted lectures at the Academy of Catholic Theology and the Catholic University of Lublin, reaching various degrees. He served as a head of the department (since 1974) and the catechetical course since 1977. After thirty years of scientific work he retired but still fulfilling the ministry at the Faculty of the Pontifical Bobolanum. Over the years of hard work he led 120 teaching undergraduate master’s theses and 20 doctoral studies. Since 1962 he participated in the annual meetings for the professors of catechetics and pedagogics at Polish universities and seminaries. Acting secretary of the section for eight years and in the years 1978-1992 as its chairman. At that time was included as a member of the Catechetical Commission of the Polish Episcopate and as an expert of the Commission for Catholic Edu cation. Particularly distinguished himself in the work of the Commission’s development of The Framework for Catechesis at primary schools (1971). He was also a great and modest man. Repeatedly visiting professor I admired the last moments of his activity and curiosity of the current practice of catechetical field achievements in various Polish regions. He was pleased with even the smallest achievement of his pupils. In a recent meeting when he did not leave the room in a monastery in Rakowiecka he told me that the struggle over the shape of contemporary catechesis has not ceased but perhaps increased. We can say that in his catechesis he promoted human rights, culture and events of human life.Pozycja Features and new impulses of the Pope Benedict XVI in the area of liturgy. Facts, scientific view and pastoral consequencesCaban, Peter (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2009)Artykuł dotyczy badań pontyfikatu papieża Benedykta XVI i jego wkładu w dziedzinę liturgii. Wskazano różne okoliczności liturgii rozwoju w duchu autentyczności i wierności, możliwości kształtu obrzędów liturgicznych, nowe motu proprio („z własnej woli”) oraz na wykorzystanie języka łacińskiego w liturgii zachodniej. W tekście odnajdujemy również stan pontyfikatu papieża Benedykta XVI w odniesieniu do posługi duszpasterskiej w parafiach. Stan badań wskazuje, że liturgia w swojej różnorodności jest zawsze autentyczna i wierna orędziu Chrystusa.Pozycja Kosmopolityzm jako zagrożenie życia narodowego w nauczaniu społecznym KościołaMisiak, Roman (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2009)Cosmopolitism as a threat to national life from the point of view of the social teaching of the Church. The sources used here are the pronouncements of the following Popes: Pius XII, John XXIII, Paul VI and John Paul II. The social teaching of the Church underlines erroneous ontological and ethical presuppositions that underlie cosmopolitism. Those presuppositions lead to the false understanding of the existence of a nation and to apotheosis of freedom of an individual. It precludes a proper determination of the obligations toward the national community. In the light of Magisterium Ecclesiae, cosmopolitism, understood as underestimation and rejection of the national values, harms man in the final analysis, for it makes the full growth of man impossible, and it obscures fundamental need for social identity. Thus, it threatens the peaceful coexistence in the family of nations.Pozycja Rebeka, następczyni Sary (Rdz 24)Lemański, Janusz (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2009)La pericope di Gen 24 viene vista come un ponte che permette di continuare la linnea narrativa della prima coppia dei patriarchi (Abramo/Sara) nei loro discendenti (Isacco/Rebeca) e collegarla con le tradizioni di Giacobbe. Un’analisi contestuale e narrativa espone la fede di Abramo nel compimento di tutte le promesse (cf. Gen 12,1-3), e i dubbi di un suo servo anonimo. Allo stesso tempo permette di sottolineare la corrispondenza della fede del patriarca alla disposizione di Rebeca d’entrare nella linea delle promesse Divine e la providenza di Dio in effettuare questo processo. La persona di Rebeca fa un ponte tra le tradizioni di Abramo e quelle di Giacobbe, aiutando allo stesso tempo - grazie al collegamento con Isacco - di eliminare la preesilica, negativa valutazione di Giacobbe stesso (cf. Os 12,1-4). Lo stile della narrazione corrisponde alle esigenze dell’epoca postesilica é le loro difficoltà nel mantenere la fede nelle promesse patriarchali. Da un lato nel testo viene sottolineata la provvidenza divina alla quale si deve avere una fiducia, e da un altro si esprime la spiegazione del motivo perchè dopo l’esilio babilonese fu così importante di evitare il prendere una moglie al di fuori del proprio clan.Pozycja Dwie drogi w życiu człowieka (Didache i List Barnaby)Lewandowska, Julia (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2009)Pozycja On the History of the Solemnity of the Body and Blood of ChristCaban, Peter (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2009)Pozycja Susan Linn, Consuming kids: the hostile takeover of childhood. The New Press, New York‒London 2004Łuszczek, Krzysztof (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2009)