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Aktualność małżeństwa sakramentalnego we współczesnym świecie w świetle nauki katolickiej

100%
Bartczak A.
Łódzkie Studia Teologiczne
|
2012
|
vol. 21
3-16
EN
Today we often hear that a sacramental marriage is outdated. In this article, the author shows that the sacrament of marriage is still current. Today we can see that many people lives in free unions – defacto unions. However, they can choose marriage, which is a formal relationship. The sacramental marriage is modern. There is no such thing as one marriage according to life and another according to law. Pope Benedict XVI said: ,,marriage is one thing alone, it constitutes a real legal bond between the man and the woman, a bond which sustains the authentic conjugal dynamic of life and love”. Sacramental marriage does not need ads to be promoted but needs support in proclaiming the truth about him.
2
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Posługa społeczna Kościoła – nowe wyzwanie dla Kościoła w Polsce

100%
Przygoda W.
Teologia Praktyczna
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2010
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issue 11
179-188
PL
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3
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Homo (nie do końca) sapiens

63%
Piechowicz R.
Zagadnienia Filozoficzne w Nauce
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2021
|
issue 71
217-223
EN
For millennia, philosophers have pondered the question, “Who are we?” It becomes a burning question at an age of scientific and technological civilization and a world full of conveniences, mainly because human life is still not comfortable. Adam Hart takes up the challenge of confronting the evolutionary achievements of the Homo species and the environment it has produced, showing that our life-for fundamental reasons-cannot be the realization of idyllic visions.
PL
Kim jesteśmy? jest pytaniem od wieków inspirującym nie tylko filozofów. W dobie cywilizacji naukowo-technicznej i świata pełnego udogodnień staje się ono niezwykle palące przede wszystkim z tego powodu, że ludzkie życie nadal nie jest komfortowe. Adam Hart podejmuje wyzwanie konfrontacji osiągnięć ewolucyjnych gatunku Homo oraz wykreowanego przezeń świata pokazując, że nasze życie nie jest, gdyż z zasadniczych powodów, nie może być realizacją idyllicznych wizji.
4
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Wojny – historia, pamięć, współczesność: wprowadzenie

63%
Stryjek T.
Kultura i Społeczeństwo
|
2019
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vol. 63
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issue 2
3-8
EN
This essay contains reflections on the role of war in European history and on contemporary Europeans’ awareness of the wars currently underway. In the historical part of the text, the author refers to the classic justification of the creation of a state as an alternative to war. The author recalls the conflicts and destruction in Europe to the end of the nineteenth century – an era in which war theoreticians and national leaders treated war as an acceptable tool for obtaining political aims. Then the author presents the world wars of the twentieth century as a threat to the existence of Europe and the process of building – in this century and with the large participation of Europeans – an international system to prevent conflicts. In the part referring to contemporary times, the author claims that in Europe wars are perceived almost exclusively as “local” conflicts, occurring far from European borders. Europeans are little aware of the fact that the sources of the wars in the Middle East and Africa are today global in nature and could affect Europeans themselves. The reluctance to admit these facts appears to be greatest in Poland and its neighboring countries in East Central Europe, where the attention of governments, public opinion, and even academics, is focused on the region’s twentieth-century wars.
5
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Wykluczenie społeczne ośrodkiem wypowiedzi „w dialogu” przedstawicieli Kościoła

38%
Suchenek R.
Język - Szkoła - Religia
|
2013
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vol. 8
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issue 2
145-156
EN
In this article the concept of dialogue will be related to its quite narrow meaning. It will be understood as the conversation of the Church’s representatives (i.e. John Paul II, Benedict XVI) about social exclusion. This dialogue will be conducted between the eternal truths of the Christian faith codified as the Holy Bible, the dogma’s of the Christian faith, of Christian ethics and the modern world, in which pathologic phenomena, occurrences of social injustice lead to social exclusion (an exclusion nowadays considered a category of public activity, including the problems of poverty, unemployment, homelessness, social inequity) of the people of various continents.
6

Wpływ soborowej konstytucji Gaudium et spes na rozwój teologii pastoralnej i duszpasterstwo

38%
Kamiński R.
Roczniki Teologiczne
|
2016
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vol. 63
|
issue 6: Teologia pastoralna
5-15
EN
The Apostolic constitution Gaudium et Spes is a groundbreaking moment. The novelty of this document lies in its inductive and pastoral approach to the relationship of the Church and the world. The pastoral nature of the Apostolic constitution Gaudium et Spes is based on the fact that not only God, but man as well as the world, are in the horizon of its preoccupation. Pastoral nature of the constitution is also seen in the way in which it is written as well as in the inductive presentation of its contents. The image of pastoral ministry which comes up from the constitution Gaudium et Spes is personalistic and universal. In this concept the pastoral ministry is the task of the entire Church and is realized for people and through people. The teaching of the constitution Gaudium et Spes has fundamental meaning for the relationship of the Church and the world. The Church’s ministry of salvation and its ministry toward the world are not excluded since the Church, while taking care for the salvation of the faithful, has to look to sanctification of the world.
PL
Konstytucja duszpasterska Gaudium et spes jest wydarzeniem przełomowym. Oryginalność tego dokumentu soborowego wyraża się w indukcyjnym i pastoralnym podejściu do problemu stosunku Kościoła i świata. Pastoralny charakter konstytucji Gaudium et spes wyraża się w tym, że nie tylko Bóg, ale także człowiek i świat są w horyzoncie zainteresowań, a także w sposobie zredagowania tegoż dokumentu. O pastoralnym charakterze konstytucji świadczy też indukcyjne podejście do przedstawiania jej treści. Obraz duszpasterstwa, jaki wyłania się z konstytucji Gaudium et spes, jest personalistyczny i uniwersalistyczny. W koncepcji tej duszpasterstwo jest zadaniem całego Kościoła i realizuje się dla ludzi i przez ludzi. Fundamentalne znaczenie ma nauczanie konstytucji Gaudium et spes na temat relacji Kościół–świat. Realizowana przez Kościół posługa zbawienia i posługa wobec świata nie wykluczają się, a Kościół troszcząc się o zbawienie wiernych, ma także dbać o uświęcenie świata.
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