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1

Les chrétiens et la politique, selon Paul Ricoeur

100%

Amherdt F.-X.

Forum Politologiczne

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2012

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vol. 14 - Politologia w chrześcijańskiej myśli społeczno-politycznej

183-192

EN

French philosopher Paul Ricoeur (1913-2005) is best known as the co-founder of modern hermeneutics. Under this framework, he developed a practical philosophy (theory of action). Its applications can be found in his attitude to public and civic issues (e.g. expressed in skepticism to the course of events in May 1968 or protests against the worsening social inequalities), where there was always a religious theme, resulting from a strong Christian faith rooted in the Protestant profile. Ricoeur differentiated politics as classically understood politics as a space for joint action within a framework of policies rather than more contemporary views, where it is associated with gaining and securing power. He pointed to the need for dialogue and negotiations between the government and the social partners, trade unions and political adversaries. Political activity becomes similar to practical wisdom.

2

Jezus i chrześcijanie w tradycji judaistycznej w kontekście współczesnego dialogu judaistyczno-chrześcijańskiego

100%

Kosior W.

Estetyka i Krytyka

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2012

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issue 3(27)

359-383

XX

The study concerns the image of Jesus and Christians as supplied by three groups of Jews: messianic, anti-messianic and Jewish intellectuals. The paper also deals with the semantic meanders of “dialogue” in the context of Jewish-Christian relations. A narrow understanding of the term (equivalent to the process of reciprocal and multi-dimensional acquaintance) is supplied. The figure of Jesus, as presented by both messianic and anti-messianic Jews, appears to be inhibiting the contemporary Jewish-Christian relations, being the flash point of dispute. Jewish intellectual’s perception of Jesus as a rich and meaningful metaphor facilitates the dialogue as a tool of reciprocal understanding.

3

Polityka uprawiana po chrześcijańsku

100%

Mazur OSPPE J.

Forum Politologiczne

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2012

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vol. 14 - Politologia w chrześcijańskiej myśli społeczno-politycznej

231-255

EN

Politics can fulfill its mission only if it's work of building and improving the new world will be based on the strong foundations, which guarantee proper understanding of the good. It is a about human good, especially the common good. This common good deter¬mines the final justification of improving or building the world. These presented reflections focus on an issue of whether and how can this improvement of the temporal reality, be revived by the spirit of the Gospel? Good is the integral part of politics. Politics, according to its ethical approach, can be defined as a prudent concern for the common good. However, a Christian involved in politics should have an awa¬reness that the common good, a basic category of politics, is not confined to the temporal reality. It is as well transcendental, spi¬ritual and supernatural. It finds it's ultimate explanation in personal human good. The good of a human being is expressed by the quality of relationship between man and Creator, as well as in his vocation to the eternal happiness, and in his communion with the Triune God. Prudent concern for this good determines the most important sense of the politics conducted in a Christian spirit. It makes that involvement in the political sphere becomes a selfless service to the human being and society. In this perspective, as a matter of priority must be considered a necessity to properly discern the themes of Christian presence in politics. The criteria for political involvement of Christians are also important in this matter. The discernment of these criteria largely depends on the political sense, which as such, is shared by all people. These are the basic ideas presented in this article. Their objective is to identify the qualified nature as well as the necessity of politics conducted in a Christian way.

4

The “Arab Spring” and the Christian Linguistic Minorities in Syria

89%

Bednarowicz S.

Orientalia Christiana Cracoviensia

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2014

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vol. 6

EN

Syria has a heterogeneous population. It reflects the complicated history of the region and constitutes evidence for many migratory waves, that have been coming to Syria for centuries.The linguistic situation of Syria is less complicated, however also here the heterogeneity is observable. The official language of Syria is Modern Standard Arabic. Nevertheless, because of the diglossia being a common state in Arab countries, this language has no use in a daily communication. This role is performed by vernacular dialects of Arabic. In western Syria are spoken the Levantine and in al-Jazira the Mesopotamian dialects. The Kurds usually speak Kurmanji, which belongs to the Iranian languages. Moreover other small linguistic communities (e.g. Adyghe, Kabardian, Turkish) exist. As far as the Christian non-Arab linguistic minorities are concerned, in 2011 it was possible to indicate speakers of four main languages: Western Aramaic, Suret, Turoyo, Armenian.

5

Persecution of Christians

88%

Cisło W.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2020

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vol. 11

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issue 2

145-153

EN

The situation of Christians in Iraq and Syria has been problematic for many years. The article first deals with the issues of social tensions caused by religious diversity. The repercussions of these conflicts are presented, with an emphasis on the problems of immigration from regions affected by the war. The article then describes the forms of aid provided in Iraq and Syria, with an emphasis on medical and humanitarian aid. The work also includes reports from these places and outlines the problems of Christian clergy in persecuted communities.

6

Religious Experience: Reframing the Question

88%

Karuvelil G.

Forum Philosophicum

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2011

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vol. 16

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issue 1

139-155

EN

It is thought that Schleiermacher used religious experience as a new kind of argument to safeguard Christian faith when he was faced with the failure of traditional arguments for the existence of God. This paper argues that such a view does not do justice to the newness of his approach in constructing a propaedeutic to Christian theology. It is further argued that, irrespective of whether one agrees with what Schleiermacher was trying to do, if religious experience is to become a contemporary preambula fidei to Christian theology, the focus should be on communicating a positive experience rather than on arguing for God's existence.

7

Zasady życia społecznego według katolickiej nauki społecznej

88%

Nakielski T.

Forum Politologiczne

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2012

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vol. 14 - Politologia w chrześcijańskiej myśli społeczno-politycznej

257-274

EN

The study illustrates the relationship between the two disciplines: political science and Catholic social principles. The common point is the need to address a 'social issue' that requires 'practical sense' of political science and defined axiology of Christian social principles. In particular, the ideas of solidarity, subsidiarity and the common good have been analysed.

8

The Socio-Linguistic Paradox of Goa

88%

Thomaz L. F. F. R.

Human and Social Studies

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2016

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vol. 5

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issue 3

15-38

EN

This article sets out to explore the socio-linguistic situation of Goa, a small territory corresponding to the former district of Goa of the Portuguese Estado da Índia, occupied and annexed by India in 1961. Goa had to choose between local language, Konkani, and the language of the neighbouring state of Maharashtra, i. e., Marathi, which was traditionally used as a cultural language by the Hindus of Goa, who nowadays form the large majority of the population. Even if virtually every Goan is able to speak Konkani, this was, according to recent statistics, the mother tongue of only 61 % of the population of the state, the rest being forms by people from other parts of India, who migrated here. This phenomenon explains the feeble proportion of Konkani speakers in the total population of the state, which favours the resort to English as a means of communication and explains why Konkani only keeps an elevated status in churches, where it is currently used for praying and preaching. Drawing upon historical facts, but also on socio-linguistic consideration, we will try to explain this paradox.

9

Historyczny wymiar encykliki Ut unum sint Jana Pawła II w dialogu ekumenicznym

75%

Skrzyś A.

Studia Pastoralne

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2019

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vol. 15

137-151

EN

In its first part the article entitled „Historical Dimension of the Encyclical Ut Unum Sint of John Paul II in the Ecumenical Dialogue” presents the etymology of the appellation „ecumenism”, as well as its historical, geographic and theological significance. It also brings closer to the readers two different, but, in the same time, interrelated levels of perception of the term „ecumeny” in today’s Christianity. The second part of the work features specificity of the – over twenty six years long – pontificate of John Paul II, emphasizing his involvement in unifying and interreligious dialogue in all its dimensions (spiritual, doctrinal and practical). The third part of the paper consists of detailed analysis of content of all parts of the encyclical „Ut Unum Sint” (three chapters and the exhortation). In the final part of article readers can find examples of development of the present understanding of Roman Catholic definition of Christian unity.

10

Nowa ewangelizacja w Kościele

75%

Kusior M.

Polonia Sacra

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2018

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vol. 22

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issue 1(50)

145-161

PL

Ewangelizacja była znana na przestrzeni wieków. Pierwsze posyłanie uczniów ma znamiona głoszenia dobrej nowiny. Liczne dokumenty Kościoła usiłowały zdefiniować dzieło ewangelizacji i nadać mu nowe znaczenie. Pierwszym dokumentem jest dekret o działalności misyjnej Kościoła ad gentes Soboru Watykańskiego II, w którym czytamy, że Chrystus został posłany, „aby ukazywać miłość Bożą i zaszczepiać ją wszystkim ludziom i narodom”81. Misja ad gentes ma na uwadze tych, którzy nie słyszeli o Chrystusie. Posoborowe nauczanie Kościoła coraz częściej wskazuje, że każdy ochrzczony jest wezwany do głoszenia dobrej nowiny. Nowa ewangelizacja to głoszenie orędzia zbawienia na nowe sposoby, to wychodzenie ku współczesnym z nowymi formami i środkami. Jednak najskuteczniejsze jest osobiste świadectwo. Niniejszy artykuł ukazuje zarys, pojęcia i próbę zdefiniowania nowej ewangelizacji na tle dostępnych opracowań, zwrócenie uwagi na dokumenty Kościoła, w których temat nowej ewangelizacji poruszany jest w sposób wieloaspektowy. Następnie wzięci są pod uwagę adresaci Dobrej Nowiny.

EN

Evangelization was known over centuries and well know in the history. First sending off the apostles, has characteristics of the proclamation of the Good News. Several Church’s documents tried to define the process of evangelization and to give it a new meaning. The first document is the Decree ad gentes on the mission activity of the Church of the Second Vatican Council, in which we read, that Christ was sent “to reveal and to communicate the love of God to all men and nations”82. The mission ad gentes is concerned about those who never heard about Christ. Postsynodal Magisterium of the Church more often indicates that every baptised person is called to proclaim the Good News. The new evangelization means proclamation of the salvation in new way, it means to go out to modern man with modern forms and means of communication. Yet the most effective is one’s personal experience. This article shows an outline, concepts and attempts to define new evangelization in the light of the available materials, with particular attention to the Church’s documents which treat new evangelization in different perspectives. Then taken into account are the recipients of the Good News.

11

Tacitus and the Persecution of the Christians: An Invention of Tradition?

75%

VAN DER LANS B., BREMMER J. N.

Eirene. Studia Graeca et Latina

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2017

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vol. 53

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issue 1-2

299-331

EN

Tacitus’ description of Nero’s punishment of Christians for the Great Fire of Rome in AD 64 has made a great impact on later understandings of Christian history. However, several questions have been raised concerning the accuracy of this account, and recently the historicity of a persecution of Christians under Nero has been denied altogether by Brent Shaw. This article discusses the most important objections and tries to achieve a better understanding of the events by combining an analysis of the narrative functions of this persecution in Tacitus with a new consideration of the earliest Christian reports. The article ends with an Appendix containing an updated analysis of the emergence of the name “Christian”.

12

Chrześcijanie w Syrii i Libanie. Zmiany statystyczne w XX wieku

75%

Kościelniak K.

Folia Historica Cracoviensia

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2006

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vol. 12

EN

The article discusses the situation of Christians in the Middle East (Syria and Lebanon).

PL

Artykuł omawia sytuację chrześcijan na Bliskim Wschodzie (Syria i Liban).

13

Between the Lord and the Jew: Some Remarks on the Identity Structure of Belarusian kolkhozniks in the Late Twentieth and Early Twenty first Centuries

75%

Engelking A.

Acta Poloniae Historica

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2014

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vol. 109

EN

Following an ethnographic field study, the author presents her findings on the cognitive collective identity of Belarusian kolkhozniks. Their self-definition as a group is based on the semiotic oppositions: peasant–‘lord’, peasant–Jew, and Christian–Jew, and it testifies to a longevity, or longue durée, of pre-modern mechanisms of conceptualising the social reality. The contemporary kolkhoznik defines himself as a simple (uneducated) but assiduous man, as opposed to his lord; in contrast to Jews, the kolkhozniks cultivate the land (as farmers) and are baptised. The post-serfdom identity of the ‘Christian kolkhozniks of-this-place’ is immersed in a mythical worldview and indifferent to any modern ideological and/or political projects.

14

Egypt a Blízký východ v kramářských písních

75%

Klacek M.

Knihy a dějiny (Books and history)

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2014

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vol. 21

76-90

EN

The half-popular compositions traditionally referred to as broadside ballads are a specific type of source. Some of them reflect Biblical, legendary and historical events in Egypt and the Near East. Although the factual importance of such ballads in not great, they have some informative value, because their texts mirror the attitudes and opinions of the lower social classes, in this case clearly influenced by the antithesis of Christianity and Islam, or also Judaism. They show that the authors of broadside ballads kept alive deep-rooted stereotypes, mainly the stereotype of Turks as pagans and tyrants.

15

Searching for Alternative Facts: Analyzing Scriptural Inference in Conservative News Practises

75%

Kaňuková N.

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2019

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vol. 2

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issue 1

119-120

EN

In her report Francesca Tripodi analyses the attitudes and behaviour of individuals spread around the United States and who consider themselves as Christians, conservatives and Republicans. The conservatism in the account is characterised by several observed principles: an emphasized connection between faith and patriotism through repeated rituals like Christian prayer, the Pledge of Allegiance, and reciting the Virginia Republican Creed; the problem of separation of church and state and a need to protect racial and religious identity with subsidized defence strategies. In this ethnographic work, the author presents how two Republican groups are searching for the truth in the contemporary media environment. The author conducted several individuals who describe themselves as Christians, conservatives and Republicans and she analysed how they conceptualize truth. The findings of the work provide a new foundation for understanding the relationship between so-called „fake news“ and contemporary conservative political thought.

16

Taḥyā Maṣr songs and their message… messages?

63%

Wolny-Abouelwafa E.

Rocznik Orientalistyczny

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2021

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issue 2

17

The emperors’ old clothes: Marcus Aurelius’ attiude towards the christianns again

63%

Burliga B.

Studia Elbląskie

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2011

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vol. 12

149-168

PL

Artykuł poświęcony został problemowi postawy i polityki cesarza Marka Aureliusza (panował w l. 161–180 po Chr.) wobec chrześcjian, w oparciu o jego słynny duchowy pamiętnik – funkcjonujący w polskiej literaturze naukowej i kulturze pod tytułem "Rozmyślania". Punktem wyjścia rozważań jest uznawana powszechnie słuszna obserwacja, że Marek Aureliusz był jednym z najbardziej wrażliwych, szlachetnych i prawych ludzi, jacy w przeciągu kilkuwiekowej historii Imperium Romanum zasiadali na tronie cesarskim. U wielu badaczy budził jednak zdziwienie fakt, że to właśnie za rządów tego szlachetnego cesarza-filozofa, człowieka łagodnego i hołdującego, mającemu tak wiele na pierwszy rzut oka wspólnego z filozofią chrześcijańską, stoicyzmowi, doszło do poważniejszych prześladowań chrześcijan, głównie w Galii (Lugdunum, dzisiaj: Lyon) – w roku 177. Niniejszy artykuł jest próbą wyjaśnienia sprzeczności, jak możliwe było, aby człowiek o tak ogromnej wrażliwości i kulturze osobistej mógł pozwolić na wspomniane akty represji.

EN

This article is devoted to the problem of Emperor Marcus Aurelius' (reigned 161-180 after Christ) attitude and policy towards Christians, based on his famous spiritual diary - which has been preserved in Polish scholarly and cultural literature under the title of "Meditations". The starting point for the deliberations is the commonly accepted observation that Marcus Aurelius was one of the most sensitive, noble and upright men to have sat on the imperial throne in the history of the Roman Empire for several centuries. However, many scholars have been surprised to learn that it was during the reign of this noble emperor-philosopher, a gentle man who was a proponent of Stoicism, which at first sight had so much in common with Christian philosophy, that major persecutions of Christians took place, mainly in Gaul (Lugdunum, today: Lyon) in 177. This article is an attempt to explain the contradiction of how it was possible for a man of such great sensitivity and personal culture to allow the aforementioned acts of repression.

18

ISLAM W DOŚWIADCZENIU ŚW. JANA DAMASCEŃSKIEGO

63%

Bortkiewicz P.

Civitas et Lex

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2017

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issue 4(16)

41-47

EN

According to saint John of Damascus, Islam is one of the Christian sects. The difference between Islam and Christianity is mainly in understanding Logos (Logos as an eternal Word of God) and “logias” – the words of God that were revealed and written down. Christians understand Logos as the eternal Word of God directed to people by God. This Word is Jesus Christ. Meanwhile, Muslims refer to Jesus as a prophet and teacher. The Word of God for them is Koran, but initially it was also the Holy Bible. Muslims could not comprehend the person of the Holy Spirit and perceived Him only as a Divine power. Nevertheless, the biggest problem for Muslims living at the time of John of Damascus was to understand the embodiment.

19

Grzegorz Wielki wobec problemów w relacjach między chrześcijanami i żydami na podstawie swego "Registrum epistularum"

63%

Lewandowicz J.

Vox Patrum

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2006

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vol. 49

343-356

FR

Tableau des rapports entre les Juifs et les chretiens que presentent les lettres du pape Gregoire le Grand est formę par trois composantes principales. L’une d’elles constitue la legislation alors en vigueur, la suivante evoque les tensions resultant de la difference entre la culture et les interets de deux commmunautes, la troisieme presente de nombreuses interventions du pape concernant les Juifs et leurs relations avec les chretiens.

20

Las asociaciones de los cristianos en la Iglesia primitiva

63%

Kantor R.

Vox Patrum

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2008

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vol. 52

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issue 1

385-409

PL

W naturze człowieka jest zakorzeniona tendencja do zrzeszania się, po to, by osiągnąć wspólne cele. Pośród Rzymian to dążenie było manifestowane już od czasów monarchii i identyfikowało się w zakładaniu stowarzyszeń - collegia. Religia była jednym z fundamentalnych motywów zakładania stowarzyszeń. Stąd nie brakowało religijnych grup (collegia, amicitia, convictus, curia, magisterium, schola, sodalitium, etc.), które dysponowały miejscem sprawowania kultu oraz miały swoją strukturę hierarchiczną. W Imperium Rzymskim nie brakowało także stowarzyszeń pogrzebowych - Collegia tenuiorum. Tenuiores, byli to ludzie dysponujący niewielkimi zasobami ekonomicznymi, którzy zrzeszali się, czcząc jakieś bóstwo i zapewniając sobie w ten sposób godny pochówek. Do stowarzyszeń pogrzebowych zaliczano także Collegia domestica. Należeli do nich niewolnicy i libertyni bogatych rodzin, którzy płacąc miesięczne składki do wspólnej kasy i czcząc bożki larów, zapewniali sobie pochówek we wspólnym miejscu. Collegia chrześcijańskie pojawiają się także jako stowarzyszenia o charakterze religijnym. Nie brak autorów, jak m.in. Wilken, Benko czy De Rossi, którzy uważali, że pierwsze grupy chrześcijańskie imitowały model stowarzyszeń pogrzebowych. Kościół począwszy od III w. posiadał cmentarze i domy, które mógł wykorzystywać dla swoich celów. Większość grup chrześcijańskich w dużej mierze było jednak uzależnionych od osób bogatych, którzy pełnili funkcje patronów. Mówiąc o stowarzyszeniach w pierwszych wiekach chrześcijaństwa, nie sposób pominąć stowarzyszeń kapłańskich. Pierwsze z nich spotykamy w Jerozolimie. Dzieje Apostolskie opowiadając okoliczności powołania „Siedmiu”, milczą na temat pochodzenia prezbiterów. Ci pojawiają się, kiedy Kościół antiocheński przekazuje im pieniądze dla ofiar głodu, jaki panował wówczas w Judei. Prezbiterzy jawią się jako depozytariusze i administratorzy owej kolekty. Na soborze w Jerozolimie prezbiterzy wykonują także funkcję sędziów rozstrzygających sporne kwestie. Z kolei w epoce po-apostolskiej jawią się oni jako senat Boży i otaczają biskupa. Stowarzyszenia, w jakich zrzeszali się pierwsi chrześcijanie, nie były strukturą nową w znaczeniu oryginalności, nie były czymś wymyślonym przez chrześcijan. Ci jednak dokonując ich adaptacji, nadali im nowy wymiar.

Refine search results

Les chrétiens et la politique, selon Paul Ricoeur

Jezus i chrześcijanie w tradycji judaistycznej w kontekście współczesnego dialogu judaistyczno-chrześcijańskiego

Polityka uprawiana po chrześcijańsku

The “Arab Spring” and the Christian Linguistic Minorities in Syria

Persecution of Christians

Religious Experience: Reframing the Question

Zasady życia społecznego według katolickiej nauki społecznej

The Socio-Linguistic Paradox of Goa

Historyczny wymiar encykliki Ut unum sint Jana Pawła II w dialogu ekumenicznym

Nowa ewangelizacja w Kościele

Tacitus and the Persecution of the Christians: An Invention of Tradition?

Chrześcijanie w Syrii i Libanie. Zmiany statystyczne w XX wieku

Between the Lord and the Jew: Some Remarks on the Identity Structure of Belarusian kolkhozniks in the Late Twentieth and Early Twenty first Centuries

Egypt a Blízký východ v kramářských písních

Searching for Alternative Facts: Analyzing Scriptural Inference in Conservative News Practises

Taḥyā Maṣr songs and their message… messages?

The emperors’ old clothes: Marcus Aurelius’ attiude towards the christianns again

ISLAM W DOŚWIADCZENIU ŚW. JANA DAMASCEŃSKIEGO

Grzegorz Wielki wobec problemów w relacjach między chrześcijanami i żydami na podstawie swego "Registrum epistularum"

Las asociaciones de los cristianos en la Iglesia primitiva