Colloquia Theologica Ottoniana, 2010, nr 2
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/259
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Pozycja Sytuacja człowieka przed grzechem pierworodnymAdamczyk, Dariusz (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2010)Before the first sin a man was in harmony with God, with himself and with all creation. His state described prime innocence. Happiness of man in the paradise described the pictures: garden in Eden, the tree of life and the tree of the knowledge of good and evil, and the nudity without feeling the shame. Conditions of life in paradise were unusual profitable. It resulted from goodness of the Creator to the human. Human had moral duties in the paradise. They were contained in God’s commandments (Gen 2,16-17). Disobedience to the commandments threatened sanction of death.Pozycja Cierpienie w rozwoju duchowym chrześcijanina według Jana Pawła IIRzesoś, Andrzej (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2010)John Paul II teaches that if suffering itself is an experience of evil, the answer provided to man by the Revelation to the question of its deepest sense leads to recognition of the phenomenon of suffering not only as favouring growth in faith, but as an ordinary and necessary element at every stage of the way to full Christian maturity. By discovering the supernatural sense of suffering, one becomes aware of its sense and role on the way to holiness. One realizes that suffering enables oneself to rise in the spiritual life, until one achieves deep unification with God, to whom He himself calls all people. Suffering leads repeatedly to conversion; it helps one to cleanse oneself of any imperfection disturbing the internal transformation; reinforcing humility, it leads one to recognize in one’s life only God’s power and to trust in it; deepens one’s personal relation with Christ; liberates love and urges one to make of oneself a selfless gift for others. Finally, co-suffering with Christ leads to co-resurrection with Him and to the expected participation in the Lord’s glory that is to be revealed. We want to emphasize, following John Paul II, that the Revelation shows suffering as a mystery included by Jesus Christ in the work of world Redemption, as the grace and tool that allows believers to collaborate - in unification with the Saviour - in carrying out God’s conception of salvation. This truth has not only huge practical significance in the personal dimension, but also in the common dimension. Apostolic involvement is a certain expression of authenticity of man’s spiritual life. The more Christians unite in love with Christ, the more they serve his Mystical Body - Church and the good of humankind.Pozycja Owoce cnoty według Klemensa z AleksandriiZgraja, Brunon (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2010)This article discusses the goods, both in individual and social dimension, understood in the doctrine of Clement of Alexandria as an ordered character, aiming at complete harmony with the divine Logos Christ in the sphere of moral, existential and intellectual values. In individual dimension, virtue gives a person freedom from sins, which have an expression in morally good acts, and also makes man becomes the friend of God. In addition, it guarantees a state of happiness and eternal salvation. In social dimension virtue builds friendly relationships between people, brings and multiplies many goods in building of an marriage community, guaranteed to pray for others, as well as being ready to witness belonging to God, even at the cost of martyrdom.Pozycja Radykalizm w życiu i posłudze św. Proboszcza z ArsHadryś, Jacek (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2010)Very significant words of God’s servant John Paul II, may constitute a summary of this presentation: A parish priest of Ars is a model of priestly zeal for all priests. The secret of his generosity lies in the love of God, lived without measure, at a regular responding to the love revealed in Christ crucified. [...] For Christ literally tried to perform radical demands, which God put in the Gospel, sending students: prayer, poverty, humility, self-denial, voluntary mortification. Like Christ, he has a deep love of the faithful, which will lead him to the extreme pastoral dedication and sacrifice of self [...] For all these reasons, St. John Vianney did not cease to be a witness to the truth and current vocation and priestly ministry. [...] The figure of the parish priest of Ars, indeed, is not expired! (Pope John Paul II, St. John Mary Vianney — a model for all priests. Letter of Pope John Paul II to Priests for Holy Thursday 1986).Pozycja Praca w rozumieniu bł. Marii KarłowskiejNowak, Hubert (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2010)Reflection Bl. Maria Karłowska over work, scored on her own experience of work and congregation, based on the belief that its duty is clear from God’s command, which is considered to be equal to the commandment of God. God not only gave people to work, but in Christ, he gave a model of its implementation. The man, in imitation of Christ, is obliged to take any kind of work to develop properly. These three types of work vary significantly, however, are closely related. Physical labor has - according to M. Karłowska - fundamental importance. Thanks to it the person provides primary needs. This kind of work also has educational value. Making it, shapes your character and personality. Accompanying the nuisance caused by this type of work and fatigue Karłowska gives meaning and ascetic penance. Brain work aims to draw man’s attention to the beauty. Contact with the beauty is a source of inner transformation of man. Man has been gifted by God to create beauty. Hence, he has the duty to discover and develop his talents. Two types of mental activity attach the particular importance of the author. The first one is reading - good reading brings great benefit to man so that Karłowska dares to call it the eighth sacrament, thus reflecting the relationship of intellectual and spiritual work. The other type of mental activity is singing. Joint singing especially in church has - according to the author – strength consolidating and transforming morally individuals and entire social groups. Finally, the work of the spirit, which Maria Karłowska equates with a prayer, is the constant of being in the presence of Christ by taking short fervent prayers. Although she does not pay much attention to this kind of work, considers it to be the most perfect level of human activity. Work is so for a man - how reveals Maria Karłowska - given to him by God for his full development.Pozycja Ludzkie i społeczne znaczenie wsi i rolnictwa według Piusa XIIPrüfer, Paweł (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2010)Caratteristica di Pio XII è soprattutto una visione universale. Sin dall’inizio dell’esistenza della Chiesa i successori di Pietro hanno dimostato di essere difensori della libertà e della giustizia, soprattutto là, dove Luna e l’altra erano agevolmente depresse, come appunto avveniva nelle campagne. Il contributo essenziale del papa Pio XII è il sostentamento morale e spirituale del suo insegnamento sul tema dell’agricoltura. La storia della Chiesa e del mondo, con i loro movimenti sociali, economici e politici dimostrano vari interventi nel mondo agricolo. La civiltà rurale si realizza in modo particolare creando forme e strutture organizzative attraverso le quali sono possibili la coltivazione e la produzione di beni terreni. Il Papa apprezza l’etos del lavoro agricolo e soprattutto scorge attraverso lo sguardo storico - tradizionale, la caratterologia del coltivatore della terra. Tra le altre cose indica la laboriosità del lavoro agricolo, la semplicità e schiettezza di vita dell’agricoltore stesso, il rispetto delTautorità (familiare, religiosa e statale), l’amore verso la propria patria e la fedeltà alle tradizioni. Pio XII ha affermato l’importanza delle strutture organizzative dell’attività agricola e il ruolo delle famiglie agricole. Il contributo di Papa Pio XII nel quadro teologico e umano dell’attività agricola è indubbiamente rilevante.Pozycja Krytyczna funkcja Kościoła wobec instytucji i rozwiązań społecznychSienkiewicz, Edward (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2010)Every criticism demands freedom space. Church is trying to manage this space, referring to the social structures and social solutions, which implies a social engagement of theology, also asked about the possibility and need for reflection of the faith on politics, understood as a concern for the social dimension of human life. This reflection of the faith is first and foremost a correction in understanding of democracy, which theology wants to see as a commitment to serving the absolute nature of truth and connecting people because of their principles, values, not because of the interests of larger or smaller groups. Democracy must therefore be constantly referenced to religion, which is reflected in the primacy of ethics over politics in the social commitment of a man. That’s why the state, which is based on human nature, belonging to the order established by God, can not be outside the interest in theology, which is claiming the right to criticize government policy, to avoid it transformed into a man manipulating ideology. The task of the Church is, therefore, the proclamation of the Kingdom of God, thereby protecting human against poorly located hopes, and restrict him only to the temporal dimension. The prophetic role of the Catholic theology does not fulfill in separation, or opposing each other the temporal and eschatological orders, but by the pursuit of their penetration in every human person. Just as in Jesus Christ as the center of all Christian theology, exist in one person two natures, not mixed and does not identify with each other.Pozycja Znaczenie współpracy katolików i prawosławnych dla przyszłości EuropyBujak, Janusz (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2010)Lo scopo del presente contributo consiste nel dimostrare, che il pensiero del Papa Giovanni Paolo II sull’Europa dei valori, sul ruolo del cristianesimo a „due polmoni” (cattolicesimo e le Chiese ortodosse) durante la sua vita non è stato ben accolto dai rappresentanti della Chiesa ortodossa russa. Invece oggi, durante il pontificato di Benedetto XVI, sentiamo molte voci da parte dei vescovi ortodossi, per es. mons. Hilarion, patriarcha Cirillo, favorevoli alla collaborazione tra Vaticano e Mosca, tra cattolici e ortodossi nell’Europa e per l’Europa, perché il nostro continente non sia preda del secolarismo militante, che vuole limitare la presenza del ristianesimo e di tutte altre religioni, ad un livello solamente personale.Pozycja Topika antyczna w łacińskich epitafiach epigraficznych epoki renesansuNowaszczuk, Jarosław (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2010)Die Faszination über die altertümliche Literatur, so typisch für das altpolnische Schrifttum, lässt sich nicht nur im Werk der namhaftesten Dichter, sondern auch in epigraphischen Texten wahmehmen. Die Autoren benutzten gerne die mythologische Staffage, gaben den Verstorbenen Namen vergangener Helden oder verwendeten äsopische Vergleiche zu Tieren. Weitgehende Abhängigkeiten zeigt ebenfalls die Phraseologie, doch vor allem die Sammlung fester Argumentationsinhalte, gebaut auf Basis festgelegter Orte (loci). Bei der Vorstellung der Personen bediente man sich gerne des „Lobs des Geschlechts“ (laudatio gentis); man zeigte, dass der Verstorbene bestimmte angeborene Fähigkeiten besaß (ingenium), oder dass er außergewöhnliche rhetorische Kenntnisse (eloquentia) und edlen Anstand (mores) erkennen ließ. Ausgebaut war die Trauertopik (comploratio) und Motive des Trosts (consolatio). Einige der gemeinsamen Orte dieser Art sind äußerst verbreitet. Dazu gehört zum Beispiel die Überzeugung, dass der Tod zu schnell eintrifft. Sehr häufig ist auch die Rede davon, dass das Leben kurz (vita brevis) und zerbrechlich (vita fragilis) ist. Auf viele Weisen wird gesagt, dass der Verstorbene vorzeitig gestorben ist. Ebenfalls beachtenswert ist, dass nicht alle für antike Werke typischen gemeinsamen Trauerorte ihre Bestätigung in neueren epigraphischen Aufschriften finden, obwohl man sie im Werk namensbekannter altpolnischer Dichter wiederfinden kann. Es geht hier beispielsweise um ein Motiv, das man in den Worten wiedergeben kann: „Beerdigung, welche die Kinder den Eltern vorbereiten sollten, bereiten die Eltern für die Kinder vor“ Ähnlich wie der Topos der traurigen Ewigkeit, der sich auf die im Altertum funktionierenden Vorstellungen über die Totenwelt beruft, ist in Epigraphen abwesend, obwohl man ihn auch im lateinischen Werk von Jan Kochanowski wiederfinden kann. Grabinschriften verwenden die Vision der übernatürlichen Welt vor allem zum Trostaufbau. In diesem Bereich hat sich der Topos des schönen Todes und die Überzeugung, nach dem Tode im Jenseits zu verweilen, fest verbreitet. In Anlehnung an das vorgestellte Material kann man feststellen, dass in altpolnischen epigraphischen Epitaphen die Tendenz zur Nutzung von bereits im Altertum gestalteten und festgehaltenen gemeinsamen Orten sichtbar ist. Man verwendete sie ebenso zu Lobaufbau des Verstorbenen (laudatio), als auch im Bereich der Trauer (comploratio) und des Trostes (conslolatio). Am liebsten führte man diese Lösungen ein, die am geläufigsten waren oder in den Werken hervorragender Dichter Bestätigung fanden. Im Allgemeinen verwendete man festgehaltene Wortformeln, während man auf eigene Ausarbeitungen verzichtete. Dies hatte zur Folge, dass die gemeinsamen Orte eine gewisse „Formstarrheit“ aufzeigen. Die Aufgabe des Künstlers war jedoch eher eine gekonnte Sammlung und Verbindung der von den einzelnen loci abgeleiteten Argumente, als ein Ausbau ausgewählter Topoi.Pozycja Stolica biskupia w Kamieniu Pomorskim w XIII wiekuWejman, Grzegorz (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2010)The thirteenth century in the history of Christian Europe is the age of the full Middle Ages. It is a time of struggle and greatness. On the one hand Christian West fights for the free passage to Jerusalem and other sacred places in Palestine by crusades, and papacy keep fighting with the opportunistic emperor Frederick II. On the other hand it is a time of great popes: for example – Innocent III, Gregory IX, Innocent IV, and Boniface VIII; it is a time of significant The Fourth Council of the Lateran (year 1215) or very important for the Christian unity – The Second Council of Lyon (year 1274). What is more, it is a time of flourishing cities, universities and gothic art. It is also a time of appearance in the history of the Franciscans and Dominicans. Kamień Pomorski (Cammin in Pommem) as the capital city of the bishopric – which was subordinate to the Holy See, is part of this great work in Europe. Despite the difficulties associated with the invasion of Brandenburg (year 1263 and 1273), Kamień is developing well both in terms of economic and urban planning, civil and ecclesiastical. Bishops of Kamień gained prominence in the universal Church and the Principality of Pomerania. Well developed structures of church allowed to operate a viable ministry. Presence of the Dominican Order confirmed that and also strengthened the Polish and Slavic presence here prior to increasing the German element. In the ecclesiastical history of Kamień Pomorski, XII century is one of the most prosperous of centuries.Pozycja VII Nadbałtycka Debata Katechetyków Polskich „Pismo Święte źródłem nauczania religii w szkole i współczesnej katechezy”. Trzęsacz, 10-11 maja 2010 r.Kantowski, Krzysztof (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2010)Pozycja Victor C. Strasburger, Barbara J. Wilson, Amy B. Jordan, "Children, adolescents, and the media", Sage, Los Angeles-London-New Delhi-Singapore 2009Łuszczek, Krzysztof (Wydział Teologiczny Uniwersytetu Szczecińskiego, 2010)