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EN
In the article the author presents poverty as a sign of the credibility of Christianity. He does so by referring, first of all, to the teaching of the Church (the Second Vatican Council, the Pact of the Catacombs, Pope Francis’ teaching), as well as to contemporary theology. The analysis is viewed from the fundamental theological perspective. Apart from traditional ways of justifying the Church’s credibility, the author proposes a new one – via paupertatis. It means that the Church is as credible as long as it is poor. Poverty is the criterion of its authenticity. By becoming poor, the Church imitates Jesus himself. Thus, in its deepest dimension, poverty has a Christological justification.
PL
W artykule autor zajmuje się uzasadnieniem historyczności prymatu biskupa Rzymu, jakie przedstawia w swojej apologii Paweł Lisicki. Tekst składa się z sześciu części. Jego główną oś stanowi rekonstrukcja argumentacji Lisickiego. Składają się na nią racje, które wypływają z badań archeologicznych, analizy przekazów tradycji oraz interpretacji tekstów Nowego Testamentu. Autor przedstawia również założenia metodologiczne, jakie formułuje Lisicki. W zakończeniu formułuje wnioski w perspektywie teologii fundamentalnej.
EN
In the article, the author deals with justification of the historicity of – primacy of the bishop of Rome, which Paweł Lisicki presents in his apologia. The text consists of six parts. Its main axis is the reconstruction of Lisicki’s arguments. It consists of reasons that arise from archaeological research, the analysis of tradition and the interpretation of the New Testament texts. The author also presents methodological assumptions formulated by Lisicki. Finally, he draws conclusions from the perspective of fundamental theology.
Studia Ełckie
|
2020
|
vol. 22
|
issue 3
265-285
EN
In the article submitted, the author presents the trial of Jesus before Pilate in the interpretation of Giorgio Agamben. This Italian philosopher, analyzing this event, justifies, in fact, it is difficult to call it a process in the strict sense. Admittedly, Agamben refers to the Gospel texts and the apocryphal-literary tradition, but he does so in his own way, interpreting the particular passages freely. In his deliberations, the distance towards the traditional Catholic exegesis is clearly visible. Therefore, in the second part of the article, the author confronts the vision of the trial of Jesus before Pilate, which is presented by Agamben, with the view present in the latest exegetical and theological literature. The entire analysis is closed with conclusions.
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