Śląskie Studia Historyczno-Teologiczne, 2009, T. 42, z. 1
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Pozycja Jubileusz 40-lecia „Śląskich Studiów Historyczno-Teologicznych”Myszor, Jerzy (Księgarnia Św. Jacka, 2009)Pozycja Pierwsze lata „Śląskich Studiów Historyczno-Teologicznych”Sobański, Remigiusz (Księgarnia Św. Jacka, 2009)Pozycja „Śląskie Studia Historyczno-Teologiczne” w trudnych latach osiemdziesiątych ubiegłego stuleciaMyszor, Wincenty (Księgarnia Św. Jacka, 2009)Pozycja Digitalizacja i publikacja elektroniczna „Śląskich Studiów Historyczno-Teologicznych”Strzelczyk, Grzegorz (Księgarnia Św. Jacka, 2009)Pozycja Chciałbym, abyście wszyscy mówili językami...” (1 Kor 14,5). Św. Paweł jako apostoł w świetle 1 Kor 12–14Karczewski, Marek (Księgarnia Św. Jacka, 2009)Pozycja Ćwiczenia z Pisma Świętego: od teorii do praktykiPikor, Wojciech (Księgarnia Św. Jacka, 2009)Pozycja Krytyka antropomorfizmu pogańskiego w „Adversus nationes” ArnobiuszaKucz, Anna (Księgarnia Św. Jacka, 2009)Pozycja Lament żałobny w koptyjskim EgipcieMuc, Agnieszka (Księgarnia Św. Jacka, 2009)The lamentation ritual – filled with crying, dramatic gestures and shrieks – is common in many cultures. One of the best examples is ancient Egypt where this custom was part of qereset nefret – „the good/beautiful burial” – and is represented on many reliefs and paintings. This tradition was continued in Egypt in Greco-Roman period. Some literary sources suggest that the custom was also practiced in Christian times even though the Church officially banned it. The lives of St. Pachomius and St. Shenoute of Atripe mention that the monks were mourning at the moment of their superior’s death. The dirges recited by them contain two main elements: the praise of the dead and the complaint of the living who feel abandoned and call themselves orphans. This fact corresponds well with the ethnological data from many other cultures where the dirge is constructed of the same elements. The text of the dirge was placed sometimes on the Coptic funerary stelae. The inscriptions of this kind come from the Antinoe area and can be dated back to the second half of 8th century. Mostly they are autobiographical texts, describing death as a tragedy and using quotations from the Old Testament. They show similarities to many of the ancient Egyptian dirges. It is possible that the lamentation rituals were practiced in the Coptic period although the sources are too scant to state it with certainty or to describe the range of this custom in Christian times.Pozycja Afrahat „O poście” (Demonstratio tertia. De ieiunio. Patrologia Syriaca I, 97-136)Uciecha, Andrzej (Księgarnia Św. Jacka, 2009)Pozycja Ireneusz i przebóstwienie człowiekaSłomka, Jan (Księgarnia Św. Jacka, 2009)Works by B. Altaner, P. Evdokimov, W. Beinert, Cz. Bartnik and many others refer to Irenaeus’ teaching on salvation as the deification of man. However, as Irenaeus himself never used the word “deification”, a question arises whether the statement is legitimate. On the one hand, Irenaeus is, indeed, the first theologian who took up a comprehensive reflection on the interrelation between incarnation and salvation, and he perceived salvation as a transformation of the whole human nature, not only as the gift of liberation from sin and resurrection granted to man. Yet, the very concept of deification (theopoiesis, theosis) was developed by the Alexandrian theological circles, while Irenaeus belonged to the Asian tradition, whose philosophical and theological assumptions were essentially different. Irenaeus peceived man as primarily the flesh: human nature is carnal, and only as such it is endowed with mind and spirit. The Alexandrians regarded human nature as spiritual. Thus, to Irenaeus, salvation is mainly salus carnis, while the Alexandrians saw salvation as salus animae. When Irenaeus wrote about man who was to become a son of God, he meant the community between man and God, and not a promise of unification of their natures. The idea of theosis, on the other hand, assumes that human nature (which is spiritual) is transformed to become like God’s, coming ever closer and finally uniting with it. That is why publications on the history of theology, and especially soteriology, should not ascribe the idea of deification to Irenaeus. Presenting Irenaeus’ teaching in that way creates confusion rather than explains his thoughts.Pozycja Historia magistra vitae: solidarietas versus caritasWysocki, Artur (Księgarnia Św. Jacka, 2009)The purpose of this paper is to present the process that led the principle of solidarity, initially pointed against the Church and her essential value of charity, to be gradually incorporated into the social teaching of the Church, and become one of her fundamental principles and values. In particular, the origins of the principle and an important role of pope Pius XI at the beginning of the process are underlined, all the more since his contribution into social teaching is neither well known nor appreciated. The importance of the conception and principle of solidarity in the social teaching of the Church has grown over the last few decades and is now uncontestable. Nevertheless, to be reminded of the beginnings of this process make us aware that the social teaching needs continually to face the reality of the modern world with an open mind and free from fear.Pozycja Zmiany w sytuacji prawnej Żydów na ziemiach zaboru rosyjskiego w pierwszej połowie XIX wieku (do 1862 r.)Palimąka, Palimąka (Księgarnia Św. Jacka, 2009)The history of the Jewish people in Poland has been a constant fight for their rights and privileges. It was particularly strong in the 19th century when it started with a few pledges sent by wealthy representatives of the Jewish community to the authorities of the Kingdom. They were denied because of the lack of knowledge of the Jewish culture and tradition as well as for the advantage of the rich bourgeois and the upper class. However, the changes done in the economic and social spheres put forward the Jewish question as the second most important, after the peasantry, social issue of the 19th century. The imperial edict in June 1862 was the first act of the Jewish emancipation in the kingdom. It was a result of the aspirations of the government and it served as a tool to gain Jewish support for the tsarism. The execution of the emancipation act was strongly influenced by the attempts of certain Jewish social classes starting with the poor participating in political manifestations to the representatives defending Jewish interests in the State Council. The result of such attitudes was most importantly a significant participation of different Jewish groups in armed squads, executive insurgent groups and different forms of help in the uprising.Pozycja Zagadnienie holokaustu w dokumentach Światowej Rady KościołówIgnatowski, Grzegorz (Księgarnia Św. Jacka, 2009)The World Council of Churches (WCC), the largest ecumenical organization, gathering the Churches of Orthodox, Protestant, Anglican and Old-Catholic traditions, has so far published two documents dealing with the Holocaust. The first one, “The Christian Approach to the Jews” was issued by the General Assembly of the WCC in Amsterdam, in 1948. Remembering the Holocaust and inviting Christians to mission to Jews, it condemned anti-Jewish attitudes and it stated that the Churches in the past had helped to foster an image of the Jewish people as the sole enemy of Christ, which had contributed to the modern anti-Semitism in the secular world. The second document, “The Ecumenical Considerations on Jewish-Christian Dialogue”, announced by the Central Committee of the WCC in 1982, confirmed that Christian teachings of contempt for Jews and their religion in certain Churches’ traditions proved a breeding ground for the evil of the Nazi Holocaust. “The Considerations” contended that the Holocaust had deep-rooted socio-economic and political aspects. After the extermination of the Jewish people the Churches must learn so to preach and teach the Gospel as to make sure that it shall not be used to saw the seeds of contempt for Judaism and for the Jews. A further response to the Holocaust by Christians is a resolve that it will never happen again to the Jews or to any other people.Pozycja Problem bezrobocia w obliczu masowej emigracji zarobkowejŚlebarska, Katarzyna (Księgarnia Św. Jacka, 2009)Pozycja Chrześcijańskie i pozawyznaniowe stowarzyszenia i organizacje dobroczynne kobiet na terenie Opola w XIX w. (do wybuchu I wojny światowej)Schreiber-Kurpiers, Dorota (Księgarnia Św. Jacka, 2009)Pozycja Tomasza Węcławskiego „Uniwersum wczesnych chrześcijan”. Uwagi krytyczneStrzelczyk, Grzegorz (Księgarnia Św. Jacka, 2009)Pozycja Węcławskiego interpretacja EwangeliiMalina, Artur (Księgarnia Św. Jacka, 2009)Pozycja Struktury SB odpowiedzialne za inwigilację kurii katowickiej (1956-1970)Marek, Łucja (Księgarnia Św. Jacka, 2009)Pozycja Okoliczności „wyboru” ks. Filipa Bednorza na wikariusza kapitulnego w diecezji katowickiej w listopadzie 1952 roku. Edycja źródełMyszor, Jerzy (Księgarnia Św. Jacka, 2009)Pozycja Ksiądz Jan Skrzypczyk. Proboszcz w RudzieNowrot, Krzysztof (Księgarnia Św. Jacka, 2009)