Studia Paradyskie, 2011, t. 21

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/4970

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Szczecin, Koszalin, Gorzów Wlkp. i Zielona Góra. Co nas łączy? Historia metropolii szczecińsko-kamieńskiej
Wejman, Grzegorz (Instytut Filozoficzno-Teologiczny im. Edyty Stein, 2011)
Outlined here is not exhaustive depth about all the issues. However, it should be noted that Szczecin and Koszalin lie in Western Pomerania and Gorzów Wielkopolski and Zielona Góra in the Middle Oder , however, that the last two towns for years weighed on the region (the first one) and Silesia (second). Moreover, both Zielona Góra and Gorzów Wielkopolski never belonged to the historical land of Lubuskie with its capital in the current German Lebus (Lubusz). Ecclesiastically the situation was much more complicated. In the Middle Ages, Szczecin, Koszalin and Gorzów Wielkopolski lay in the diocese Kamień (Gorzów Wielkopolski from 1296 onwards), and Zielona Góra in the diocese of Wroclaw. In the Diaspora, when the Catholic Church since the nineteenth century began to recover, all the cities included in Wroclaw ecclesiastical jurisdiction. This shared history lasted more than 100 years (1821-1930). Returned to it after the Second World War, when the city became part of the Church Gorzów (1945-1972) and again upon the creation of Szczecin-Kamień Metropolis (1992), but this time in a normal ecclesial reality. It is therefore hoped that I Szczecin Metropolitan Synod Szczecin-Kamień, introducing new joint church action, even more will revive this one.
Św. papież Urban I, patron winiarzy, na tle epoki
Śmierzchalski-Wachocz, Dariusz (Instytut Filozoficzno-Teologiczny im. Edyty Stein, 2011)
Urban ruled by the Church in the years 222-230. He was the first pope, whose pontificate was determined very precisely to the day. He ruled during the schism in the Church of Rome, headed by Hippolytus, the first antipope. Urban is a legendary figure in half. Nothing concrete is known about his pontificate. In the Middle Ages about it, a number of legends and traditions. From the Middle Ages to the present day is the patron saint of vineyards and winemaking in many European countries. From 5 September 2010, is also the patron of Zielona Góra, the city of wine traditions.
Ewolucja teologii pastoralnej
Sapieha, Andrzej (Instytut Filozoficzno-Teologiczny im. Edyty Stein, 2011)
The road development of pastoral theology was not easy. Sometimes it happened that discipline to lose its reference to the practice, other times it somewhere lost its genuinely theological nature. Still, all these experiences have helped shape the mature science understood as a theological reflection on the activity of the Church in its proper reference threefold: the current situation, the relevant criteria for church activities and the particular circumstances of this practical activity.
Próba bilansu 20 lat nauczania religii w szkole
Lechów, Wojciech (Instytut Filozoficzno-Teologiczny im. Edyty Stein, 2011)
Among teachers of RE and catechists and people associated with the Polish education is an ongoing discussion on the assessment of twenty years of teaching religion in school. Formed on this subject numerous studies, research papers, there were many conferences. Summary of two decades of religion in school also encourages drawing conclusions and proposals for the future. This paper is presented, based on available studies and own experience, attempt to assess the prospects of catechesis two decades and identifies the most important demands of the future Polish catechesis. Among the positive effects of religion back to school lists are: thanks to Christian catechetical school science reaches a large number of children and young people are full-fledged teachers, catechists, catechesis supports the educational function of the school. To negative conclusions include: catechesis has become one of many things; weak link students with the parish and sacramental life and problems with discipline in the classroom religion.
Cykliczna wizja świata w De principiis Orygenesa
Grybko, Jarosław (Instytut Filozoficzno-Teologiczny im. Edyty Stein, 2011)
Orygenes (185/186-253) belongs to the body of the most distingished Christian writers. His splendid piece of work „On principles” (gr. Peri archon; łac. De principiis) is the first trial of the medithocal exposition of substance of faith. The unique atmosphere of Aleksandria, city of culture, science, philosophy, various creeds, as well as oriental inspirations and Hellenic culture had been the reasons that the initiated Christian teology became under strong influence of different biblical concept. The topic of this article concenrates on the concept of the world, time and creation elaborated by Orygenes. As per Greek philosophy the cyclical vision of the world has its begining and end but not definite. After each cycle there is rebirth and new being. Such concept could be found above all in the Stoicism also in Neoplatonism and in the Theosophical gnosis. This vision is strangely remote from the linear biblical one, whereby there is the begining and definite end. The work of Orygenes is the evidence and sign of the both tendencies interaction. The analysis of his doctrine covers the subject of god, logos, the world’s creatures, the end, and creation of cosmos. Basing on these stages he established the scheme of the concept of cyclical creation (Christian). The presentation of science on the world and its substance done by Orygenes draw us nearer to the newly borne and unique Christian teology and enables us to recognize one the most interesting question of the theory of the Apocatastasy.
Auf der Suche nach der guten Gesellschaft. Der Kommunitarismus
Gierasimczyk, Tomasz (Instytut Filozoficzno-Teologiczny im. Edyty Stein, 2011)
The author of this article tries to show phenomenon of communitarianism, emphasizing the principles and main ideas. In the light of the phenomenon of communitarianism as typified reflections revolve around questions about its assessment of the Catholic Social Doctrine, which has been shown in this study is still an open question. The church teaching sees in the composition of communitarianism threat in the form of camouflaged relativism, which takes the form of a collective rejection of any moral principles. Thus, communitarianism hits its essence: care for cohesive society and its durability.
Przedstawienia Ducha Świętego na ikonach bizantyjskich i ruskich. Kanon ikonograficzny a dogmat teologiczny
Cyrek, Olga (Instytut Filozoficzno-Teologiczny im. Edyty Stein, 2011)
The article describes how Christian art depicted in the Third Person of the Trinity. It was quide difficult, because the Holy Spirit could not appear as a man. Nevertheless, it can be concluded that the hidden remains an icon of the Holy Spirit, Mary, as a person completely penetrated him. On the third hypostasis of Marian icons also appeared as a dove further (the icon Annunciation), or as a light-gold. Christ’s presence on the perceptions of the Holy Spirit has been emphasized by showing the radius, or a small circle (the icon of Christ’s birth). He revealed himself as a dove hovering (the icon of the Baptism of Christ), or as light (the icon of the Transfiguration). However the icon showing a scene “Pentecost”, he reveals himself tongues of fire descending figure, which rest upon the Apostles.
O mechanizmie rezurekcji umarłych w ujęciu Atenagorasa z Aten
Zinowik, Michał (Instytut Filozoficzno-Teologiczny im. Edyty Stein, 2011)
These considerations satisfy the requirements of rational discourse that served resolving philosophical disputes not only on the Areopagus, but in the bosom of the young Church, building the intellectual foundations of the faith. Athenagoras did not err in combating allegations of the Gentiles in the field of religious explant only. Going beyond the text of Scripture, the resurrection made possible to explain the process on the basis of biological sciences, using the generally accepted Galenus thesis and specifically understood atomism. This treatment, did the resurrection part of the natural order of the world, on par with the birth and death. The apology of Athenagoras it is the next stage of human existence, without which it would be impossible to realize the messianic promise. The weakness of the argument, however, the Greek apologist should be considered refutation of the possibility of such phenomena as universal Resurrection of the dead, for God’s omnipotence. It is God’s will to initiate the process of resurrection of the dead, which the all-powerful „Lord of his Creation” does not require any effort. His „omnipotence” will allow you to collect and re-connection of dispersed particles, regardless of where they are located. Although the use of this line of argument is a kind of evasion, establishing the fundamental answer to the question about the possibility of resurrection, this fact does not detract from the importance of cohesion and logical argument for its necessity. Here is the analysis of relations and relationships and the nature of all beings, Athenagoras argues that the resurrection is a necessary condition for the realization of human nature, which has made the implementation of the final dimension – eschatological.
Theosis człowieka
Utrata, Leszek (Instytut Filozoficzno-Teologiczny im. Edyty Stein, 2011)
„What no eye has seen, nor ear heard, nor the heart of man conceived, what God has prepared for those who love him” (1 Kor 2, 9). The Gospel of life, which deals not only with God’s plan but also man’s life, refers to the future with seriousness. God wanted the man for himself. The man is unique among the creation and focusing in himself the whole axiological value of the cosmos is at the same time anticipation of its fullness. Man’s worldly existence isn’t everything what is destinied for him. Christ came and raised life nearly to the sacramental level and opened a new perspective before men. It is participation in the very God’s life, intended from the beginning in the economy of salvation. It is another great Creator’s gift for us, which bears His image and similarity inside it. This secret of dispensation of God to people has got its beginning in the very act of creation. Seen in the first verses of the revelation creatio oryginalis permanently aims through creation continua at creation nova inaugurated at Christ’s resurrection. The adored Body of The Redeemer reveals our future form. Symptomatic Jesus’ words “You are gods” taken from the book of Psalms [82, 6; see J 10, 34] demand proper clarification complaisant with the whole thought of the biblical anthropology. Embedded in them the essential content encloses the whole truth about the man. Theosis is the supplement of the whole creation. It constitutes total change of man’s existence into a new way of living. The matter will be manifestation of the spirit and the spiritual will become pure energy of existence. With all its elements and planes changed in the man, the world (cosmos) will testify about absolutely reigning God, according to Pauline panta et pasin (1 Kor 15, 28). Gregory Palamas from the mountin of Athos teaching about divine energies, aimed towards a mystical dimension of theology. Christian east worked out with great commitment the idea of theosis. Despite its cultural and mental dissimilarity the West also didn’t miss the excellent vision of the end of times. The man is destined for such a dignity. According to the words of the Holy Scripture he is to become “similar to Him”. The Holy Spirit’s activity appears as sanctifying in the spiritual, material and ontological dimension. This is our faith, expressed by the council fathers: “In His goodness and wisdom God chose to reveal Himself and to make known to us the hidden purpose of his will by which through Christ, the Word made flesh, man might in the holy Spirit have access to the Father and come to share in the divine nature” (DV 2).
Św. Augustyn – platonik, czy kontestator tradycji starożytnych Aten?
Sienkiewicz, Edward (Instytut Filozoficzno-Teologiczny im. Edyty Stein, 2011)
St. Augustine, entering the heart of his search for wisdom, understanding very practical philosophy. His meaning is the way to happiness of man, that is hard to imagine without wisdom. It is true, however, for wisdom and true philosophy that leads to God, the only source of being and human happiness. Ancient Greek philosophy, especially the trend of Platonic and neo-Platonist, providing Augustine necessary to deal with the existence of concepts and solutions, was his appreciation and corrected by the revelation of truth from the Christian faith. Thinker of Tagasty did not stop pave the way to wisdom, but strive to achieve it – as he said – to have, because the only way to achieve happiness, which is an experience fully, without any lack. Confirmation of this is the ability to know the full truth, which is enlightening the human mind and providing a man of God. From this perspective, the philosophy of Augustine estimated that the real can not stop only pave the way to the truth, no matter how legitimate. The task of philosophy is to bring the truth, which is possible only by its openness to the grace of God.

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