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1

Tradition, Experience, Innovation: a sketch of the possible specification of terms (not only) in relation to the study on European Christianity

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Horský J.

Národopisná revue (Journal of Ethnology)

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2019

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vol. 29

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issue 2

103 - 114

EN

The study analyses, from the perspective of the theory of historical sciences, the way of working with the category “tradition”. It differs between the tradition at the noetic level (interpretative tradition) and the tradition at the ontic level (dogmatic, doctrinal, and cultural tradition on the example of European reformation). The “tradition” is analysed in relation to the “innovation” and “experience”. The idea of tradition’s “continuity” was subjected to criticism. It is not the wording or the form of tradition, but the kerygma, the understanding of the “substance” that are really valuable. However, this can be addressed solely by patient questioning while observing the critically tolerant respect for traditions. And also with the awareness that the struggle for innovations is legitimate and it can be even more beneficial when connected with the humbleness towards traditions, which we try to maintain, and with the respect for experience. Of course, both traditions and innovations can come into conflict with the experience. In ontic culture, the constitutive tension exists between the tradition and the innovation, while in researcher´s culture the constitutive tensions exists between moving within the tradition and the effort to break it.

2

Vitalita kresťanskej Tradície na pozadí dokumentu Teológia dnes z roku 2011

100%

Braunsteiner G.

Studia theologica

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2013

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vol. 15

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issue 4

144-148

EN

The article compares what the Church means by Tradition, with “traditional” faith, values and life style. The author suggests that although in several cases there is a major difference between them, traditional values and faith can be for many people the way to discover the vitality of Tradition. The main attribute of Tradition is not to be unchangeable – as the Church is in a maturing process in its views and practices on a number of issues (e.g. the question if someone who commits suicide should receive a Christian funeral, etc.) but to be interpreted as being vital at all times.

3

Listy polecające Sydoniusza Apollinarego – dziedzictwo tradycji i wyzwanie przemian

100%

Skibiński T.

Saeculum Christianum. Pismo Historyczne

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2016

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vol. 1

25-35

EN

The article presents the letters of Sidonius Apollinaris - Gallo-Roman aristocrat, poet and bishop. The study aims at analysing the letters of Sidonius from the point of view of their purpose, the models used, the argumentation, and the list of recipients to whom the letters are addressed. On the one hand, it shows that Sidonius remained faithful to his masters in epistolography (Cicero, Pliny the Younger, Symmachus), while on the other hand, was able to change the form of letters according to the situation. The paper also allows us to discern the changes that took place in the works of Sidonius after his ordination.

4

Das neue Lied singen... Zur Kunst des Aggiornamento

89%

Hastetter M. C.

Polonia Sacra

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2013

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vol. 17

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issue 1

EN

The postmodern comprehension of aggiornamento, which continues the tradition in a certain artistic freedom from the origin, is different from the well-balanced aggiornamento understanding of the Council Fathers. They intend to liberate the Christian from solidification as well as overgrowth and to focus on the essential of the Christian belief, namely Jesus Christ. In the recent time there has been additionally a historicizing tendency of aggiornamento, which looks back again at the historical performance practice and belongs to the field of it. Referring to statements of important Council fathers, aggiornamento is developed as a process with several aspects for the pastoral practice, which also includes an existential level.

5

Słowo Boże – słowo wiary – słowo przepowiadania. Dogmatyka w relacji do egzegezy i homiletyki

88%

Podhorecki N.

Studia Pastoralne

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2011

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vol. 7

255-265

EN

Presentation of the issue: In this study the author takes the view, that the role of dogmatic theology is to be a kind of link between the revealed and absorbed in faith the word of God (exegesis), and its proclamation, taking into account the diverse cultural, social or anthropological conditions (homiletics). Background: The Bible as the word of God and the first and most perfect testimony of His Revelation is and will remain the highest instance in the community of Church (norma normans non normata). Results: Every dogma expresses only a particular, defined part of the whole of the Christian faith and can be fully understood only by looking at the entirely Christian and biblical kerygma, at the other truths of the Deposit of Faith and by getting the right proportions between them (the hierarchy of truths). Conclusions: The task of every homilist and preacher is continuous exploration of revealed truths, which are expressed in the dogmatic formulae of the Church, in connection with a critical reflection on the workshop and the ways to communicate these contents to the people of God.

6

Interpreting the Bible against Postmodern Biblical Hermeneutics: the Role of Time and Tradition

88%

Kočí K.

Acta Universitatis Carolinae Theologica

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2014

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vol. 4

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issue 2

219-231

EN

There are two main streams for interpreting the Bible in postmodern hermeneutics, Reader-Response Criticism and Reception History. They have things in common, namely the “dialogical” character of analysis. However, they differ significantly in their perception of the role of time and tradition. Reader-Response is a purely synchronic approach; it has no interest in either time or tradition in its analysis. Scholars of Reader-Response claim that there is no persistency of meaning throughout time. On the one hand, we see this as a deficiency because it suggests that there is no such a thing as meaning of the text at all. On the oth- er hand, it leaves enough space for original interpretation. Scholars of Reception History insist on the continuity of meaning throughout time. Thus they claim that there really is something which we may call the “core meaning” of the text to which new interpretations add new significances. However, they risk the other extreme – over-reliance on the tradition and dismissal of interpretations which are not in continuity with the tradition. David P. Parris brings in a concept of “paradigm shift”, which takes tradition into account but leaves enough space for the originality of new interpretations.

7

The Actor, the Pilgrim and the Fieldpath

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Copeliovitch A.

Human and Social Studies

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2015

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vol. 4

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issue 3

123-136

EN

This article aims to cast a glance on some questions relevant for theatre, with an emphasis on the actor’s point of view, not in order to investigate the acting practice but to develop a reflection. Theatre is a marginal art; an actor’s action is a displacement action, out of the centre, searching, moving. Also, the actor is always a foreigner, a strange stranger. We follow these questions while going through the fieldpath, with direct reference to Martin Heidegger’s text “Der Feldweg” (1949). As an actress, I try to understand it by walking my own path.

8

Dual-heritage households: Food, culture, and re-membering in Hamilton, New Zealand

88%

Graham R., Hodgetts D., Stolte O.

International Review of Social Research

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2016

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vol. 6

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issue 1

4-14

EN

Food is deeply connected to processes of re-membering, identity construction, the texturing of shared spaces, and social relationships. This case-comparative research focusses on how everyday food-related practices (sourcing, preparing, serving and eating) reproduce aspects of culture and communal ways of being. We will consider the food practices of three dual-heritage households who took part in a series of biographical, ‘go-along’, ‘eat-along’ and photo-elicitation interviews. Particular attention is paid to the ways in which food is intimately interwoven with familial relationships, the reproduction of hybrid ways of being, and connecting the present, past, and future.

9

Two Centuries of Educational Innovation in Spain. Alternative Pedagogies: Are They Neo or Retro?

88%

Martín-Sánchez M.

The New Educational Review

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2021

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vol. 63

49-58

EN

During the last 200 years, the school and the educational system in Spain have experienced an explosion of ideas, approaches, trends, models and pedagogical currents which proclaim themselves as alternative or innovative. In this article, we are going to compare the alternative models and practices with the traditional educational model. We are going to start with a conceptualization of traditional pedagogy and the alternative models which have been presented in Spain in recent years. The conclusions of the study are going to show the relevance of the alternative educational practices; a limited relevance, which is more retro than neo; a recovery of the pedagogical memory and an updating more than an innovation.

10

Podněty Berndta Hamma pro interdisciplinární teorii tradice

75%

Vokoun J.

Studia theologica

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2020

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vol. 1

161-174

EN

The author considers whether and to what extent Hamm’s model of emergence can be included among those models in which we try to capture the processes of tradition. This would obviously be appropriate where a straightforward relationship between the identified causes and the outcome cannot be determined. Beyond Hamm’s thesis, the author also examines the views of other authors on the issue of emergence. The article is a proposal in terms of genre. Thus, it presents this option for discussion, but does not apply it to specific cases. Cases of emergence can be expected, for example, in the tradition of the interpretation of the Scriptures and its "effective history".

11

Význam Bible a svědomí u Jana Husa

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Butta T.

Studia theologica

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2015

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vol. 4

301-309

EN

The works by Jan Hus contain a balanced proportion of the Holy Scripture in terms of tradition and intellect. The Scriptures contains God’s Law or Christ’s Law which is love. Hus deals with conscience in his Latin and Czech treatises and refers to it in his dispute. When Hus appeals to his conscience, he does so in connection with a certain norm which is Christ’s Law.

12

Obrona kultu obrazów w Trzech mowach apologetycznych przeciwko tym, którzy odrzucają święte obrazy św. Jana Damasceńskiego

75%

Feliga P.

Collectanea Theologica

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2017

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vol. 87

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issue 3

25-66

EN

St John of Damascus was one of the first theologians who shaped thetheology of images. His theology was born in the difficult historical circumstancesof the first iconoclasm. This is why it was not always up to thetask. But it was John who first defined the image as the object of worshipand gave a number of convincing arguments for worshiping them. The basicsource of knowledge about the theology of the icon of John of Damascus ishis Three Apologetic Treatises against those Decrying the Holy Images. Onthis basis, I presented the definitions of the cult of images and the varioustypes of worship, then the arguments used by St. John of Damascus inorder to validate the worship of images in the context of the Old Testamentprohibition on the creation of images and the Christian worship of thesaints. Finally, I presented John’s theology as an expression of the Church’sindependence from the emperor’s power and his attitude to ecclesiasticaltradition, especially to the opinions of the Fathers of the Church.

13

Udržte tancování při životě. Několik osobních postřehů o tanci jako tradici a kulturním dědictví

75%

Nilsson M.

Národopisná revue (Journal of Ethnology)

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2015

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vol. 25

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issue 3

291 - 296

EN

This article discusses tradition versus heritage with example from Scandinavian (mainly Swedish) polska dance. The author also puts forward an idea how to understand a difference between the concepts tradition and heritage, and argues that it is the dancing that primarily must be taken into consideration, not the dances as such. Using heritage has a tendency to focus on the dances, while thinking of the concept of tradition more emphasizes dancing, the ongoing process of dance. This is an important distinction not least in the light of the UNESCO ideas about intangible cultural heritage. The consequence of intangible cultural heritage is that dance is seen more as objects, dances, instead of a process, dancing, since becoming certified heritage needs documentation. Documents are products, not processes, even if they are documents describing processes. The process of documentation creates artefacts put in archives that become heritage, dances, describing the process of dancing. The article does not want to define the concepts of heritage and tradition, but rather use the words to help us understand what happens when we create what is mostly called intangible cultural heritage.

14

Musical Inspirations in Japanese Culture

75%

Wolańska D.

Acta Asiatica Varsoviensia

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2015

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issue 28

137-145

EN

The aim of this article is to picture how Japanese music evolved across the centuries, and how it influenced cultural development in that region. It is a small compendium of knowledge about musical inspirations in Japanese culture from ancient to modern times. It explores fantastic nooks and crannies of the art, full of traditional forms and incredible symbolism. Starting with traditional music, which initiated gagaku court music, a most characteristic form for the region, and ending on modern music, this article shows individuals stages of Japanese musical development. The reader learns about how the philosophical and religious systems are connected to the incredibly diverse, exotic culture. We discover the strong impact of Confucianism in how the musical forms emerged. yet despite significant influences of Chinese music, the Land of the Rising Sun developed its own, individual music style, rich with originality, diversity, and despite such great advances and interest in European music, the cult of the past and traditional music lives on. That makes the Land of the Rising Sun one of a kind.

15

Tradycja w funkcji przekazu Objawienia

63%

Rusecki M., Salamon D.

Roczniki Teologii Fundamentalnej i Religiologii

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2009

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vol. 1

5-27

EN

The aim of his article was to show the meaning of the Christian Tradition in the Transfer of Divine Revelation. Due to it the Revelation is transferred into history. The Tradition is means for it. The Transfer of the Revelation in tradition is performed with reference to work and God’s words. As said, that each supernatural Revelation is realized in the form of God’s action, which accompanies word. As a form of Revelation this God’s action in a way exists in the Church transferring and realizing it. The Tradition does not reveal new contents, does not add something to the Divine Revelation, but it makes public and makes present, what has been revealed in Christ practice. This way, The Divine Revelation is present in the Tradition.

16

Traditio – Verbum czy actio

63%

Szczurek J. D.

Analecta Cracoviensia

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2015

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vol. 47

EN

The complicated notion of tradition in Catholic theology is analyzed from the point of view of the relationship existing between word and deed in the process of transmission of the Divine Revelation. The carried out analyzes lead to the conclusion that Tradition is not a word or deed (verbum aut actio), but it is a word confirmed by the deed (verbum et actio), and the action is explained in words, according to the command of the Savior: “Do this in memory of me” (Lk 22:19).

PL

Skomplikowane pojęcie Tradycji w teologii katolickiej jest analizowane z punktu widzenia relacji istniejącej między słowem i czynem w procesie przekazu objawienia Bożego. Przeprowadzone analizy pozwalają stwierdzić, że Tradycja to nie słowo albo czyn (verbum aut actio), lecz jest to słowo potwierdzane czynem (verbum et actio) i czyn wyjaśniany słowem, zgodnie z poleceniem Zbawiciela: „To czyńcie na moją pamiątkę” (Łk 22, 19).

17

Between Tradition and Modernity— Dogmatic Theology’s Correlative Task

63%

Proniewski A.

Rocznik Teologii Katolickiej

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2018

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vol. 17

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issue 1

EN

This article reflects on tradition’s relationship to the present by considering issues pertaining to dogmatic theology. Such a reflection makes it easier to understand the inestimable role of Tradition in dogmatic theology, which links the course of human history with salvation history. Each person regardless of the time or geographical location in which he lives is invited into the dialogue of salvation. Dogmatic theology correlatively conjoins the metahistorical truth of salvation as none other than the irreplaceable and only existential content that is proper to the mentality of the man of every era. The theological interpretation of existential matter cannot avoid the changing historical and cultural reality of life. A mutual relationship and interdependence exists between the theology of yesterday and the theology of tomorrow, of biblical theology and Tradition and the ongoing theology of life and signs of the time. This article describes (1) the lasting value of Tradition, (2) its timeliness during this time of anthropological upheaval, and (3) the problem of understanding today.

PL

Podjęta w artykule refleksja nad relacją tradycji do współczesności przez problematykę teologii dogmatycznej ma być wsparciem w rozumieniu niezastąpionej roli tej dziedziny, która łączy bieg historii dziejów ludzkości z historią Zbawienia. Każdy bowiem człowiek bez względu na epokę czy przestrzeń geograficzną, w której żyje jest zaproszony do dialogu Zbawienia. Teologia dogmatyczna towarzyszy wysiłkom swoich ekspertów korelacyjnie wiążąc prawdę metahistoryczną Zbawienia jako niczym nie zastąpioną jedyną treść egzystencjalną właściwą mentalności człowieka każdej epoki. Interpretacja teologiczna treści egzystencjalnych nie może unikać konfrontacji ze zmieniającą się rzeczywistością historyczno-kulturową życia. Istnieje wzajemny związek, współzależność pomiędzy teologią wczoraj a teologią jutra, teologią biblijną i Tradycją z obecnie trwającą teologią życia i znaków czasu. Treść artykułu opisuje nieprzemijającą wartość Tradycji (1), jej aktualność w okresie przewrotu antropologicznego (2) jak też problem rozumienia dzisiaj (3).

18

Ojcowie Kościoła w pismach teologiczno-moralnych Mikołaja z Mościsk (1559-1632)

63%

Dziuba A. F.

Vox Patrum

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1984

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vol. 6

126-136

IT

L'insegnamento della teologia morale, a parte gli elementi riguardanti i contenuti, presenta pure precisi elementi metodologico-formali, fra i quali i principi della conoscenza, nonche l'argomentazione che ne scaturisce.

19

Tradycja jako zasada katolickiej teologii

63%

Müller G. L.

Teologia w Polsce

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2018

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vol. 12

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issue 2

5-17

EN

The biblical revelation, as well as all Christianity, has strictly historical character. Therefore, theology should remain historical as well. Apart from the fact that it teaches some timeless truths, theology, on the first place, proclaims the message about God reveling himself in the history. This message itself is historical and it is communicated from generation to generation in dynamic process called Tradition. Therefore, Tradition is not an external norm but it is rather a fundamental rule for every theologian – the rule without which we cannot speak of catholic theology at all. This role of Tradition should be emphasized especially nowadays when we experience a “cult of contemporaneity” and when we see a trend in the Church to treat unofficial sayings of Pope and other members of the hierarchy as normative and supposedly standing above Tradition.

PL

Objawienie biblijne ma charakter ściśle historyczny, a co za tym idzie, taki charakter ma całe chrześcijaństwo i powinna odzwierciedlać go również teologia. Choć naucza ona prawd ponadczasowych, kieruje do nas nade wszystko orędzie o Bogu objawiającym się w historii. Orędzie to, przekazywane z pokolenia na pokolenie w dynamicznym procesie, który nazywamy Tradycją, ma również charakter historyczny. Tym samym Tradycja nie jest dla teologa jakąś zniewalającą zewnętrzną normą, ale fundamentalną zasadą, bez której nie może być mowy o katolickiej teologii. Taką rolę Tradycji trzeba podkreślić szczególnie dzisiaj, kiedy w świecie panuje swoisty kult współczesności, a w Kościele pojawia się tendencja do uważania za rozstrzygające nie tyle wielkich postanowień Magisterium, ile spontanicznych wypowiedzi papieża i innych hierarchów.

20

Katechizm Kościoła katolickiego w misji ewangelizacji – od Soboru Watykańskiego II do papieża Franciszka

63%

Skrobak I.

Nurt SVD

|

2018

|

issue 2

232-248

PL

W ćwierćwiecze ukazania się Konstytucji Apostolskiej Fidei depositum Jana Pawła II, promulgującej Katechizm Kościoła katolickiego, Kościół ponownie wzywa do wypełniania obowiązku aktualizacji Ewangelii w nowym, wciąż zmieniającym się kontekście kulturowym. Papież Franciszek przekonuje, że obowiązkiem głoszących jest strzeżenie skarbu dziedzictwa prawdy przekazanego przez Ojców oraz kontynuowanie apostolskiej Tradycji: odważne podejmowanie zadań, przed którymi stawia Kościół współczesna rzeczywistość. Niesienie niezmiennej Ewangelii człowiekowi stanowi zadanie i misję, za które odpowiada cały Lud Boży, uzdolniony Bożą łaską do ich wypełnienia. Ponieważ szczególną rolę w tym wyjątkowym posłannictwie, a zarazem powinności, odgrywa Katechizm Kościoła katolickiego jako podstawowy wykładnik doktryny katolickiej w dziedzinie wiary i moralności, artykuł niniejszy koncentruje się na przypomnieniu jego roli w prowadzonej przez Kościół misji ewangelizacji człowieka i świata.

EN

Twenty five years after the promulgation of the Apostolic Constitution Fidei depositum on the publication of the Catechism of the Catholic Church, pope Francis urges the faithful to fulfil their obligation to spread the Gospel in the changing cultural contexts of the modern world. He stresses the need to guard the Deposit of Faith and Apostolic Tradition while standing up to modern challenges. All faithful enjoy the necessary grace to spread the Good News, and all are responsible for it. One of the most useful instruments in their task is the Catechism of the Catholic Church, which presents the fundamental teaching of the Church on faith and morals. This article examines its importance in the evangelisation of the world.

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Tradition, Experience, Innovation: a sketch of the possible specification of terms (not only) in relation to the study on European Christianity

Vitalita kresťanskej Tradície na pozadí dokumentu Teológia dnes z roku 2011

Listy polecające Sydoniusza Apollinarego – dziedzictwo tradycji i wyzwanie przemian

Das neue Lied singen... Zur Kunst des Aggiornamento

Słowo Boże – słowo wiary – słowo przepowiadania. Dogmatyka w relacji do egzegezy i homiletyki

Interpreting the Bible against Postmodern Biblical Hermeneutics: the Role of Time and Tradition

The Actor, the Pilgrim and the Fieldpath

Dual-heritage households: Food, culture, and re-membering in Hamilton, New Zealand

Two Centuries of Educational Innovation in Spain. Alternative Pedagogies: Are They Neo or Retro?

Podněty Berndta Hamma pro interdisciplinární teorii tradice

Význam Bible a svědomí u Jana Husa

Obrona kultu obrazów w Trzech mowach apologetycznych przeciwko tym, którzy odrzucają święte obrazy św. Jana Damasceńskiego

Udržte tancování při životě. Několik osobních postřehů o tanci jako tradici a kulturním dědictví

Musical Inspirations in Japanese Culture

Tradycja w funkcji przekazu Objawienia

Traditio – Verbum czy actio

Between Tradition and Modernity— Dogmatic Theology’s Correlative Task

Ojcowie Kościoła w pismach teologiczno-moralnych Mikołaja z Mościsk (1559-1632)

Tradycja jako zasada katolickiej teologii

Katechizm Kościoła katolickiego w misji ewangelizacji – od Soboru Watykańskiego II do papieża Franciszka