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1

El milagro en la teología contemporánea

100%

Sokołowski K.

Studia Ełckie

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2012

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vol. 14

429-451

EN

The article, while trying to avoid any strait apologetic approach to the religious problem of miracle, considers it in the theological perspective. The theological interpretation seems to be necessary, as those aspects of the Judeo-Christian revelation that make it believable need to be integrated into a broader and deeper outlook, into a broader epistemological and religious framework for its proper understanding. The article consists of the following parts: “Voices of Dictionary”, “Miracle as the Definitive Criterion of Revelation, “Miracle and its Dimensions”, “Miracles as the Credibility of Faith”, “Miracles, Christology, Liberation”, “Functions of Miracle”.

2

Czy w homilii jest miejsce na politykę?

100%

Turowski W.

Studia Ełckie

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2012

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vol. 14

469-484

EN

The article undertakes an attempt of answering the question whether there is a place for politics in homily? The author starts with defining terms: homily and politics. In his reasoning he refers to the teaching of the Church. Politics in its strict meaning, which embraces struggling for power and exercising authority, or opting for any political party, can not be present in homilies. In its wide sense, however, as the concern for the common good, politics is fully implementable in homily. This also results from the definition of homily, which should actualize the word of God in the current human existence. Naturally, this requires a mature approach to the matter. The author sees a problem not so much in the possible preaching of socio-political affairs, as to its manner of communication, language and tone.

3

Biskupi czasów przedrozbiorowych w świetle propagandy antykościelnej prowadzonej przez władze polityczne Polskiej Rzeczpospolitej Ludowej w latach 1944–1989

63%

Jaworski P.

Tarnowskie Studia Teologiczne

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2016

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vol. 35

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issue 2

EN

One of the fundamental ideological goals of communists coming into power in Poland after the end of the World War II was the fight against religion. The goal resulted in the marxist-leninist ideology (based on dialectical and historical materialism) which rejected the existence of God. No wonder that the contemporaneous political authorities supported by the ideology mentioned above towards wide spread devotion of the society treated the Church as the opponent which can make them less powerful. Hence, the People’s Republic of Poland (PRP) authorities used in a different intensity the policy of repression and condemnation against the Church in years 1944–1989. Anti-church propaganda became the crucial element of the government’s policy. The propaganda covered various aspects of life and functioning of the Church.The present article highlights the political propaganda of the PRP and what was carefully underlined was the fact how the propaganda presented particular bishops from old Polish times showing at the same time, based on certain examples, manipulation, lies, and lack of reliability and objectivity of the contemporaneous propaganda.

PL

Jednym z podstawowych ideologicznych celów przejmujących władzę komunistów w Polsce po zakończeniu II była walka z religią. Cel ten wynikał z przyjętej ideologii marksistowsko-leninowskiej (opartej na materializmie dialektycznym i historycznym) odrzucającej istnienie Boga. Nic więc dziwnego, że ówczesne władze polityczne na powyższej podbudowie ideologicznej wobec powszechnie występującej religijności społeczeństwa traktowały Kościół jako konkurenta, który mógłby osłabić jej autorytet. Z tego powodu władze Polskiej Rzeczypospolitej Ludowej (PRL) w latach 1944–1989 z różnym nasileniem stosowały wobec Kościoła politykę represji i deprecjonowania. Istotnym elementem prowadzonej polityki stała się antykościelna propaganda obejmująca różnorodne aspekty życia i funkcjonowania Kościoła.W niniejszym artykule zwrócono uwagę na propagandę polityczną PRL, a konkretnie próbowano ukazać, w jakim świetle ta propaganda przedstawiała poszczególnych biskupów z czasów staropolskich, ukazując przy tym, w oparciu o poszczególne przykłady, manipulację, kłamstwa, brak rzetelności i obiektywizmu ówczesnej propagandy.

4

„Złoty ołtarzyk”. Wstępna typologia modlitewników

63%

Prejs R.

Roczniki Historii Kościoła

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2011

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vol. 3

59-87

EN

The article attempts to create an initial typology of Polish prayer-books, popular especially in the 19th century, that had one common title The Golden Altar, or different variations of this title, like The Little Golden Altar, The Everyday Altar, The Polish Altar, The Roman-Catholic Altar. The research that has been conducted up till now, taking into consideration the place of publication and similarity of the contents, allows distinguishing the following groups of editions of this prayer-book: 1) the Winnicki group, 2) the missionary group, 3) the Vilnius group, 4 ) the Częstochowa group, 5) the Berdyczów group, 6) the Galician group, 7) the Poznań group, 8) the Silesian group, 9) the Witwicki group, 10) the Odyniec group, 11) other ones. The above typology is a preparation for examining the contents of particular prayer-books, and then for an attempt at answering the question about how strongly they influenced the formation of religiousness in the 19th century.

5

Stregoneria e Superstizione in Decreti Sinodali della Diocesi di Bisignano in Calabria (1630-1678)

51%

Katolo A.

Kościół i Prawo

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2018

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issue 7 (20) nr 1

19-27

IT

Non c’è cultura storica, che non conosca la magia. Per quanto riguarda la situazione in Calabria, le pratiche superstiziose blasfeme della magia furono ininterrottamente combattute in tutti i Sinodi bisignanesi. Si deve osservare, che la rigidità delle norme ed appropriati interventi pastorali non riuscirono a debellarle definitivamente. I Sinodi di Bisignano, occupandosi di arte magica e di malefici, puntarono su una maggiore opera di catechesi. Al vescovo fu riservata la scomunica per le azioni di sacrilegi, magiche indovini.

EN

The origins of witchcraft and superstition date back to the “wild” world of humanity. The Synods of Bisignano in XVII-th century dealing with magical art and evil, aims at greater catechesis. The documents reserve to the bishop (with attached excommunication) the cases referred to the action of sacrilegious, magicians, fortune tellers. The magical practices are signs of distrust of God.

PL

Magia i wiara w zabobony towarzyszą ludzkości od zarania dziejów. Synody w Bisignano, które miały miejsce w XVII w., zajęły się tym zagadnieniem ze względu na powszechność zjawiska. Dekrety nakazywały duchownym odpowiednie nauczanie w odniesieniu do zabobonów, iż są to znaki nieufności Bogu. Nakładały surowe kary, zarówno na parających się magią, jak i na tych, którzy korzystali z usług takich osób (ekskomunika, kara więzienia).

6

Leszek Kołakowski (1927-2009): Remembrances and some comments

51%

Szacki J.

Nauka

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2009

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issue 3

PL

Author tells the story of his close and very long-lasting acquaintance with Leszek Kołakowski as well as commentates on his intellectual biography and achievements as political and literary essayist, philosopher, historian of ideas, and public figure. In particular he describes in details the first half of Kołakowski’s life, namely the period when he made his long journey from being communist in his student years to becoming as a young scholar the leading figure of Marxist revisionism in the late fifties and after a time a principled critic of Marxism itself and a fervent anti-communist. In many respects Kołakowski’s itinerary was not exceptional but it had at least two noteworthy characteristics. First, in opposition to quite a few other cases his way away from communism turned out to be scholarly fruitful as it resulted in an uniquely in-depth historical research covering the founders, the golden age and the breakdown of so called “scientific socialism” (his voluminous work Main Currents of Marxism remains one of the best and the most comprehensive monographs of the topic). Second, Kołakowski’s abandoning of his former Weltanschauung was followed by his discovery of religion as an extremely important part of human experience and sine qua non condition of the survival of civilization permanently menaced by barbarians. However it is to be doubt whether he may be considered as a convert or a religious thinker in the strict sense of the word since he believed in horrors of the absence of God rather than in the real presence of his in the world. As defender of transcendence and tradition Kołakowski certainly became a kind of catholic-Christian without denomination but as a critical philosopher remained at the same time highly sceptical about everything. Dreaming of solid fundamentals he was all his life an uncompromising enemy of any fundamentalism. Being nostalgic about the Absolute he was incurable antiabsolutist.

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