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1
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Między poszukiwaniem porozumienia a błędnym kołem powrotu do konfliktów. Dialog międzyreligijny chrześcijan i muzułmanów

100%
Grodź S.
Teologia Praktyczna
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2003
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issue 4
33-48
2
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„Przyjmij twój sukces!”. Atrakcyjność neopentekostalnego wymiaru chrześcijaństwa w Ghanie

100%
Grodź S.
Roczniki Teologii Fundamentalnej i Religiologii
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2010
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vol. 2
121-136
EN
It is a fact that Neopentecostal version of Christianity, i.e. the so-called third wave of Pentecostal revival developing form the 1970s, receives quite a lot of attention in Ghana (and not only there). To a large extent, its attractiveness is due to such treatment of indigenous key worries of the Ghanaians (health and prosperity) that many perceive as Christian. The article presents an outline of the religious context of contemporary Ghana in which the indigenous worldview has been creatively remodelled in interaction with Christianity. The Neopentecostal version of this reformulation receives the main attention in the article. Examples are drawn from the teachings and practice of two oldest Ghanaian Neopentecostal groups – Christian Action Faith Ministries International led by Nicholas Duncan-Williams and International Central Gospel Church led by Mensa Otabil. The article also examines the problem of the effects of Neopentecostal teaching concentrated on the prosperity gospel. Though full effects are still to be seen and assessed the author tends to agree with those who, at present, see that the prosperity gospel leads quite a lot of Ghanaian Christians (many in an unconscious way) into a form of escapism (a flee from real problems into a world of dreams, expectations and faith).
3
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Wyzwolenie czy inkulturacja? – zbieżne czy rozbieżne nurty afrykańskiej teologii?

100%
Grodź S.
Praktyka Teoretyczna
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2013
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vol. 8
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issue 2
121-137
EN
With the shift of the centres of Christianity towards the South it hasbeen increasingly noticeable that talking about Christian theology characterized bya geographical adjectives different from “European /Western” becomes acceptable.However, Christianity in Africa has still been considered by many Europeans asa hybrid of secondary importance. It will take some time before the EuropeanChristians will come fully to terms with accepting the contribution of Africantheology to the world Christianity.In describing African theology, especially its origins, quite a lot depends on theinitial assumptions taken by the researcher – whether one would consider onlyacademic theology as theology as such (then there is no African theology before1960s) or one would consider as theology also African oral and ritual input (thenthe Africans have been theologizing almost from the moment they became Christians).Application of European standards and perceptions led to seeing two major trendsin African theology – black theology and African theology (cultural/inculturation theology). With the work of African theologians of the younger generations one can discover that both trends have not been so much antagonistic to each other as rather complementary because both have been concerned with liberation, though approached from different angles and understood in different ways.
PL
Eurocentryczne podejście do sposobu uprawiania teologii i podejmowanych przez nią zagadnień powodowało, że w powstającej w afrykańskich wspólnotach chrześcijańskich akademickiej teologii wyodrębniano dwa główne nurty – tzw. czarną teologię skoncentrowaną na wyzwoleniu się z ucisku spowodowanego apartheidem i tzw. teologię afrykańską, którą określano też jako teologię kulturową albo teologię inkulturacji. Przy takim ujęciu zagadnienia nawet Afrykanie mieli skłonność do przeciwstawiania sobie obu nurtów. Jednak nowe spojrzenie na problematykę wyzwolenia, przyjmowane zwłaszcza przez kolejne pokolenia afrykańskich teologów, sprawia, że antagonizm między nurtami afrykańskiej teologii w zasadzie zanika. Wydaje się, że nieporozumienia wynikają z różnych sposobów pojmowania wyzwolenia, które niekoniecznie muszą być sobie przeciwstawne, a mogą być postrzegane jako komplementarne. Żeby uzasadnić tak postawioną tezę, zacznę od krótkiej ogólnej prezentacji afrykańskiej teologii, która zostanie rozwinięta w przedstawienie założeń i zagadnień rozwijanych w obu głównych nurtach i podsumowana ukazaniem skutków zmiany paradygmatu podejścia do afrykańskiej teologii oraz wypunktowaniem emancypacyjnego charakteru afrykańskich teologii.
4
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Kościoły afrykańskiej diaspory chrześcijańskiej w Europie - egzystencja na marginesie czy (re)chrystianizacja Europy?

100%
Grodź S.
Roczniki Teologii Fundamentalnej i Religiologii
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2012
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vol. 4
163-178
EN
Many Europeans are convinced that Christianity has entered its terminal phase of existence, “accomplished its mission” and unavoidably undergoes a process of withering away. Meanwhile, Christianity develops robustly in Africa and in the framework of migratory movement from the South to the North (according to Jehu Hanciles this movement has also a clear religious dimension) African Christians arrive in Europe, also those who consider themselves not so much as migrants but Christian missionaries. Religious organizations of the African diaspora in Europe drew researchers’ attention already in the 1980s. Opinions concerning the influence of these organizations on the Christians in Europe are divided. Some researchers think the influence is negligible because African Christian groups are unable to attract non-Africans to their activities and spirituality, and because of this they are meant to lead a marginal existence on the European Christian scene. Others point to the examples of the efficacy of the African Christians in reviving Christian communities outside African diaspora and to their missionary activity. An answer to the leading question will be presented in the light of the current state of research on the problem.
5
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Między poszukiwaniem porozumienia a błędnym kołem powrotu do konfliktów. Dialog międzyreligijny chrześcijan i muzułmanów

100%
Grodź S.
Teologia Praktyczna
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2008
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issue 17
33-48
6
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Elementy ekstatyczne we współczesnej afrykańskiej religijności ludów Ghany

100%
Grodź S.
Studia Religiologica
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2011
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vol. 44
135-146
EN
The phenomena observable during an African Christian prayer session, which is hardly ever short, quiet and devoid of externally expressed emotions, would not be unanimously described as “ecstatic” by researchers, but at least some of those praying strive towards attaining a kind of ecstatic experience or state. Traditional African religions are not ecstatic religions, but ecstatic elements form an integral part of the African experiential religiosity that found its way into the Christian expressions of religiosity. After a period of suppression, these experiences are being sought after at present, especially in the neo-Pentecostal movements, and contribute to a new dynamism of Christianity in Africa. The article, after some clarifications concerning terminology, highlights some of the ecstatic elements in the religiosity of contemporary Ghanaians.
7
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Chrześcijańska posługa uzdrawiania w Afryce w perspektywie teologicznej koncepcji Chrystusa-uzdrowiciela

100%
Grodź S.
Teologia Praktyczna
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2004
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issue 5
101-117
8
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Polska i holenderska refleksja nad chrześcijańska tożsamością w Europie

100%
Grodź S.
Roczniki Teologii Fundamentalnej i Religiologii
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2011
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vol. 3
247-250
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