Search results - CEJSH

1

Modlitwa według Marka Eremity

100%

Escure-Delpeuch É.

Collectanea Theologica

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2019

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vol. 89

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issue 1

33-50

EN

Mark the Ascetic is opposed to the Messalians. According to them,Satan inhabits the human heart from the fall and must be removed throughconstant prayer and expelled by receiving the Holy Spirit. For Mark theAscetic it is the Holy Spirit who lives in the human heart from his baptism.The believer must be vigilant because Satan wants to come from outside totake the place of the Spirit. The continuous prayer is therefore not a way ofgetting closer to God. It is a weapon in a spiritual battle trying to distanceus from God. It is even more than a weapon: it is love, because God and manare from the baptism in a love relationship which is expressed by prayer.Mark the Ascetic confronts the Messalians, who use the continuous prayeras a way of achieving salvation, a way which should result in the coming ofthe Holy Spirit. In this way, the Messalians “instrumentalise” prayer. Thestudies on Mark’s works, especially on his vocabulary to describe prayer,show his clearly defined position, which is completely different from theapproach of the Messalians. Prayer for Mark the Ascetic is neither means,nor instrument. It is a sign of love, an exchange of intimate love with God.By reaching for wedding terminology, Mark clearly shifts the accentonlove with God. Prayer becomes a place of love that is experienced in theheart of the faithful.

2

Udział laikatu w „sprawowaniu” boskiej liturgii oraz sakramentu kapłaństwa

100%

Magruk A.

Latopisy Akademii Supraskiej

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2018

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vol. Rola laikatu w życiu Cerkwi

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issue 9

30-37

EN

The article discusses the role of the laity in „celebrating” two essential sacraments in the Orthodox Church. It is also an attempt to confirm a cardinal place which lay people occupy in the Church. On the one hand, liturgical prayer is a creative act to which the fullness of the Church is called: both clergy and laity. But on the other hand a bishop who imposes his hands on a priesthood candidate never acts in isolation from the pleromy of the Body of Christ, of which he is representative, and all together with „one heart and one mouth” glorify the name of the Holy Trinity.

3

Funkcje przymiotnika przygodny w nazwach odmian gatunkowych tekstów religijnych

100%

Żmigrodzka B.

Annales Universitatis Paedagogicae Cracoviensis. Studia Linguistica

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2014

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issue 9

PL

The article is devoted to sub-genres of religious texts: sermons, prayers, and religious songs, which are called occasional sermon (kazanie przygodne), occasional prayer (modlitwa przygodna), and occasional religious song (pieśń przygodna), respectively. These sub-genres are intended for situations not included in the liturgical calendar, which occur in normal everyday life. By applying a proper religious text to these situations, they are supposed to gain a sacral dimension. The author analyzes the reasons for the decline in use of the adjective “przygodny” in favour of different terms, which complement the genre names “sermon” and “prayer”. She also tries to point out the reasons for the survival of the name “pieśń przygodna” up to the present day.

4

Wychowanie młodego człowieka do życia modlitwy

100%

Głaz S.

Teologia Praktyczna

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2010

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issue 11

153-166

PL

.

5

Cztery odrębne rodzaje czy cztery nierozłączne elementy modlitwy? Koncepcja modlitwy integralnej w ujęciu Orygenesa

100%

Szram M.

Vox Patrum

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2010

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vol. 55

617-628

EN

L’analyse de la nature et de la structure de la prière dans le traité De oratione d’Origène (vers 234), présentée dans cet article, démontre que cette oeuvre peut être considérée comme une synthèse de théorie de la prière, mais qu’elle n’est pas une conception définitive et précise de celle-ci. En suivant fidèlement l’enseignement de saint Paul (1Tm 2, 1), Origène distingue quatre genres de prière: supplication, action de grâce, imploration du pardon et louange; mais en même temps il est convaincu qu’en pratique ils ne doivent être séparés, car ils forment un act intégrale de la prière. Par exemple, l’imploration du pardon pour lui ne peut constituer à elle seule une prière autonome, mais doit être une condition nécessaire de préparation à chaque prière. De même, Origène considère l’adoration de Dieu comme un élément indispensable de chaque prière. La conception d’Origène a été reprise en Occident au Ve siècle par Jean Cassien et elle est devenue une base pour le développement postérieur de la théologie de la prière.

6

Ksiądz Aleksander Syski i jego dzieło „Kazalnicy Popularnej”

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Swędrowski J.

Łódzkie Studia Teologiczne

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2007

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vol. 16

215-225

EN

The homiletic creation Alexander Syski is characterized with the creative engagement into the creation of the Catholic community which impromptu conscious undertakes its own duties. Returning of the attention on the necessity of associating itself laic Catholics is an exploration of their part and the responsibility for the present day. The prognostication Syski is a call to the life according to indications of the Church which gets out of the authentic and creative collection of commitments. Those commitments are not a limitation, but with the chance of the more and more fuller exploration of its own appointment. The Christian appointment appears as the usage of the learning of Gospel in every dimension of the human life and in all engagements which become his participation. Finding of proper himself places at church lets on the affirmative realization of its own appointment and responsible building of the God’s Kingdom on earth. The work of the “Popular Pulpit” became an efficient tool in the epoch of the special application on examples of Christian attitudes.

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Modlitwa, post, praca i dzieła miłosierdzia w świetle teologii św. Tomasza z Akwinu

88%

Majkrzak H.

Sympozjum

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2009

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issue 1(18)

61-70

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Modlitwa i duchowość w starożytnym Kościele V: ubóstwo i bogactwo (Melbourne, 9-12 I 2008)

87%

Longosz S.

Vox Patrum

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2009

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vol. 53

1069-1070

PL

nie dotyczy

9

Problem wysłuchania modlitwy u Klemensa Aleksandryjskiego

75%

Grzywaczewski J.

Vox Patrum

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1987

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vol. 12

165-173

EN

Clemens Alexandrinus perfectum christianum gnosticum appellat. Gnosticus autem, qui homo mundo corde habetur, Deum et omnia in Deo amat.

10

Nauka św. Marka Eremity o cnocie

75%

Patrin W.

Collectanea Theologica

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2019

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vol. 89

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issue 1

89-100

EN

In the works of St. Mark the Ascetic, the notion of virtue exists onthree levels: 1) theological-speculative, 2) anthropological-axiological and3) ascetic-practical. On the theological-speculative level, Mark shares hisreflections on virtue in the treatise De lege spirituali. In this case, he speaksabout God as the source of virtues and about the fact that the natureof virtue remains one, but it differs in its practical implementation. Theanthropological-axiological level of virtue is discussed by St. Mark in Justif.24 and Bapt. IX 78-79. In this case, we can see the author’s striving toemphasize the role of God and his grace in the work of human salvation. Salvation is seen as an action that transcends human nature, and virtueremains a natural state of man, a state that is in turn not possible withoutthe help of God’s grace. The ascetic-practical level is related to looking atvirtue in the context of prayer. Prayer is a mediator between God and man.Through it, man receives the grace that generates virtue in him, that is whyit can be called “mother of virtues”.

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Racjonalność modlitwy.

75%

Wieczorek K.

Filozofia Chrześcijańska

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2009

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vol. 6

63-72

EN

In the paper author argues for the thesis that in confrontation of two kinds of rationality, that is natural cognition of the inherent mind and supernatural cognition in the light of the revealed truth, it is the latter that has the advantage. Then he analyses a prayer (taken as one of the results of the supernatural cognition) as a rational language act and points 5 conditions which seem to be necessary to make the prayer an instrument of shaping a rational attitude towards both God and world.

12

Księga o modlitwie patrystycznej, Tarnowskie Studia Teologiczne t. VIII: Akta sympozjum patrystycznego poświęconego modlitwie starożytnych chrześcijan (Tarnów, 19-21 X 1978), Tarnów 1981, Instytut Teologiczny, ss. 382

75%

Bober A.

Vox Patrum

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1981

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vol. 1

69-72

13

O posoborowych modlitewnikach. Uwagi filologa

75%

Wojtak M.

Seminare. Poszukiwania naukowe

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2014

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vol. 35

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issue 3

21-38

EN

The article presents prayer books which have been in circulation since the Second Vatican Council. A classic prayer book has a fixed structure and a formative character as it transmits a re-ligious outlook on life. It usually contains utterances written down in a hieratic style with elements of an official style. Modern prayer books do not have a fixed structure, even though, they retain the form of a silva (a collection of diverse genres). Their formative character consists in, either letting different subjects (saints or other moral authorities) speak, or in taking into account the worldview of an intended reader. This may lead to far-reaching stylistic openness consisting in the introduction of forms which are typical of given addressees’ community. Modern prayer books may adopt a colloquial style (including low registers), while their hieratic nature disappears.

14

Modlitwa, post i jałmużna jako uczynki otwierające drogę do pokuty w nauczaniu metropolity Andrzeja Szeptyckiego, biskupa Chomyszyna i biskupa Josafata Kocyłowskiego

75%

Kubasik A.

Forum Teologiczne

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2020

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vol. 21

263-279

PL

Biskupi Cerkwi greckokatolickiej w listach pasterskich często wzywali wiernych do pokuty i zmiany życia. Nie chodziło im jednak tylko o regularne przystępowanie do Sakramentu Pokuty. Podkreślali, że całe życie chrześcijanina musi być pokutą. Wskazywali jednocześnie na modlitwę, post i jałmużnę jako uczynki prowadzące do podjęcia prawdziwej pokuty. Sakrament Pokuty ma być ukoronowaniem pokutniczego życia.

15

Medytacja chrześcijańska instrumentem nowej ewangelizacji

75%

Piasecki P.

Annales Missiologici Posnanienses

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2018

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issue 23

133-145

PL

The proclamation of the Gospel as Good news for all men has always been at the heart of the life of the mission of the Church. This is why the new evangelization in no way modifies the content of the Gospel, the message of salvation brought by Christ. But in the current global context, it is made ever more urgent and necessary. Faced with all these new phenomena that permeate the contemporary world and the Church, renewed enthusiasm and enthusiasm is needed to respond to the urgency and the need for a new evangelization. This inner impulse can only be the result of a rich and singular personal spirituality, without which the evangelizer runs the risk of quickly becoming exhausted or discouraged: Missionary activity requires a specific spirituality which concerns in particular those whom God has called missionaries (RMis 87). This specific spirituality is nourished by the meditation of Christ the Savior - the Word of God. Through this meditation, the new evangelizers experience being healed by God through Jesus Christ. The encounter with the living God is an entirely original, transformative experience that puts everything in its place and completely upsets reality. This results in the ardor of evangelization that is constantly renewed. All evangelization requires from those who announce, a testimony of life that attests to the truth and the reality of the Gospel. To give one's testimony on mission is to give an account of what we have lived, seen and heard, and meditation is a good way to carry out this reality. Evangelization has a mystical origin; it is a gift that comes from the cross of Christ the Savior. That is why Christian meditation rooted in the tradition of the Church - especially in the Gospel - is a means for the new evangelization.

16

„Złączenie serca z Bogiem”. Modlitwa w ujęciu św. Urszuli Ledóchowskiej

75%

Pagacz USJK M.

Warszawskie Studia Teologiczne

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2021

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vol. 34

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issue 2

100-118

EN

The article presents the concept of prayer contained in the works of St. Ursula Ledóchowska. It aims to show how the founder of the Congregation of the Ursuline Sisters of the Agonizing Heart of Jesus defines prayer, how she describes it and what she pays attention, giving recommendations, indications and advices concerning the life of prayer. Saint Ursula underlines not so much the importance of many forms and types of prayer, but she emphasizes the personal relationship with God. This distribution of accents makes more characteristic for St. Ursula to speak about the spirit of prayer than about prayer itself in the strict sense.

17

Dwa „sonety” ks. Grzegorza Stachury (będziesz Hiobem, jak Marta)

75%

Radziszewski S.

Religious and Sacred Poetry: An International Quarterly of Religion, Culture and Education

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2014

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issue 4(8)

175-191

PL

Ks. Grzegorz Stachura (ur. 1976), uhonorowany nagrodą poetycką im. Ks. Janusza Pasierba, należy do poetów, którzy dopracowali się własnej dykcji poetyckiej. Jednak poza antologią Poezja w sutannie ksiądz Stachura nie doczekał się uważnej lektury krytycznej. Tymczasem pokorna i mądra liryka Stachury zasługuje na prezentację szerszej publiczności i uważną lekturę. Jego wiersze-impresje odwołują się do Biblii, nie tylko poprzez cytat bądź aluzję, ale w strukturze głębokiej dzieła poetyckiego. W niniejszym opracowaniu przedstawiono dwa wiersze, które odczytano jako rodzaj modlitwy poetyckiej. Zarówno Hiob, jak i Marta, zmuszają czytelnika do odpowiedzi na najbardziej głębokie kwestie dotyczące życia i wiary. Można powiedzieć, że inspirowana duchem Biblii poezja Stachury jest rodzajem poetyckiej proklamacji orędzia zbawienia. Spośród wszystkich obrazów biblijnych liryczny bohater Stachury najbardziej przypomina tych, którym Chrystus w przypowieści nadaje imię „słudzy nieużyteczni” (por. Łk 17,7-10).

EN

Father Grzegorz Stachura (b. 1976), who has been presented with the Father Janusz Pasierb award, is one of the poets who managed to refine their own poetic diction. But apart from some attention given to the anthology Poetry in a priest’ s cassock, Stachura has not received careful critical reading, although his humble and wise lyric poetry deserves a wider audience and careful critical attention. His poems (poetic impressions) refer to the Bible, not only through quotation or allusion, but in the deep structure of his poetic work. The present paper deals with two poems which have been read as a kind of poetic prayer. Both Job and Martha force the reader to answer the most profound questions about life and faith. It can be said that Stachura’s poetry, inspired by the spirit of the Bible, is a kind of poetic proclamation of the message of salvation. Stachura’s lyrical hero most resembles those Biblical characters whom Christ calls ‘unworthy servants’ in the parable (cf. Lk 17, 7-10).

18

Modlitwa Jezusa i Kościoła za Piotra (Łk 22,31-32)

75%

Oktaba P.

Verbum Vitae

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2004

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vol. 6

129-145

PL

The undertaken analysis of Lk 22,31-32 (in relation to Lk 9,28-36 and Acts 12,1-17) allowed us to perceive Peter, who is an example of intercessory prayer, meaning the unceasing and effective prayer of Christ for him (and all of his successors). This prayer, joined with the prayer of the Church, saves Peter (as well as every Christian), assists in his conversion and brings him back to the community. Peter felt the prayers of Christ and the Church, he gave witness to it, and in this way strengthened the faith of his brothers. Peter is a clear sign of the presence of Jesus in the Church the strength of His intercessory prayer.

19

De profundis clamavi ad te, Domine… Le specificità linguistiche delle giaculatorie e la loro presenza storica nel repertorio delle preghiere italiane

75%

Jabłońska M.

Forum Lingwistyczne

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2023

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issue 11

1-18

EN

The aim of the paper is to demonstrate the formulas of the aspiration prayers from a historical, theological and linguistic perspective, in order to outline a complete picture of these religious texts. The discussed phenomenon, whose origins date back to the first centuries of Christianity, is widely represented in the Italian tradition, both in past centuries and today. The aspiration prayers from the prayer manuals of the 17th–19th centuries, as well as the texts of the prayers printed on sacred images, were subjected to a multidimensional analysis, focused on linguistic, functional and textual specificities. The research made it possible to contextualize the aspiration prayer in the frame of the model prayer text, first of all exposing its rich expressive values. The analysis of the linguistic material has proved a stability of the form of the aspiration prayer over the centuries. All the prayers analyzed have a strictly personal character, which results among other things from the strong expressiveness of the formulas, achieved with the adoption of terms usually associated with amorous confessions.

PL

Celem artykułu jest ukazanie formuł aktów strzelistych z perspektywy historycznej, teologicznej i językowej, aby nakreślić pełny obraz wyżej wymienionych tekstów religijnych. Omawiane zjawisko, którego początki sięgają pierwszych wieków chrześcijaństwa, jest szeroko reprezentowane w tradycji włoskiej, zarówno w wiekach minionych, jak i obecnie. Akty strzeliste pochodzące z podręczników modlitewnych z XVII–XIX w., a także teksty modlitw drukowane na świętych obrazach zostały poddane wielowymiarowej analizie, ukierunkowanej na specyfikę językową, funkcjonalną i tekstową modlitw. Przeprowadzone badanie umożliwiło osadzenie aktu strzelistego w ramach tekstu modlitewnego, eksponując przede wszystkim jego bogactwo ekspresywne. Analiza materiału językowego dowodzi stabilności formy aktu strzelistego na przestrzeni wieków. Wszystkie modlitwy będące przedmiotem badania odznaczają się zindywidualizowanym charakterem, wynikającym m.in. z ekspresywności formuł modlitewnych, przejawiającej się zastosowaniem terminów zwyczajowo kojarzonych z wyznaniami miłosnymi.

20

Antycypacja królestwa w ujęciu Franza Rosenzweiga

75%

Firla A.

Zeszyty Naukowe Centrum Badań im. Edyty Stein

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2016

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issue 15

167-178

PL

The Star of Redemption, thinker Franz Rosenzweig’s life’s work, has beenanalysed and interpreted across a variety of disciplines and perspectives for almosta hundred years. Future generations will continue to use and appreciate this text for itsenduring variety and multiplicity of ideas. This article aims to provide a hermeneutical insight into Rosenzweig’s idea of the anticipation of the Kingdom. Rosenzweig deriveshis ideas from the Tanakh. Eternity, according to Rosenzweig, is neither an infinite nor an indeterminately long period of time, but ‘a Tomorrow that could as well be Today’. Redemption occurs as eternity projected in time. The author understands time not only as a sequence of moments as occurrence in history. For him history will be newly decided inevery moment of encounter between the Other and the Self. History moves forward only because of the individual, who decides. Rosenzweig therefore considersprayer as the constitutive element of the human world order, which can anticipate and accelerate the coming of the Kingdom. Rosenzweig’s conception of prayer is fully developed in the third part of the Star, especially in the introduction, titled On the Possibility of Soliciting (erbeten) the Kingdom by Prayer. Here the author introduces different types of prayers andasks the most crucial question of the last part of the Star: Can a human being tempt Godsimply by praying? Subsequently, we must recognize the significance of Rosenzweig’scontribution to the interpretation of prayer as the anticipation of the Kingdom. His analysisremains current and a precious resource for further reflection.

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