Search results - CEJSH

1

The State and Christians in Western Europe

100%

Musiał S.

Przegląd Religioznawczy

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2018

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issue 4/270

PL

The notion of “Western Christianity” appeared in historical and geographical literature in the 19th century. According to Pew Research Center, Christians were the largest religious group in 2015, constituting 31% of the world population. From the research results of this centre it can be inferred that the world is becoming more and more religious: the number of people describing themselves as religious has increased in the world from 82% in 1970 to 88% in 2013 and it will reach 90% in 2020, as it is predicted in the report. The religious vitality among young people is especially important for the future of Christianity in Western Europe as well as more generally – in Europe. Overall, it can be concluded that religion constitutes an unfamiliar aspect of life for most young Europeans. For the future of Christianity in Europe, mainly in Western Europe, it has a pessimistic overtone.

2

Europejska misja Słowian? Wątpliwości i pytania

94%

Kabzińska I.

Wschodnioznawstwo

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2017

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issue 11

219-243

EN

On 30 IX 1880 Pope Leo XIII promulgated his encyclical Grande munus in which he recalled the history and the effects of missionary activity carried out among the Slavs in the second half of the ninth century by saints Cyril and Methodius. He also expressed his interest in the unification of the Slavic nations and the creation of a spiritual unity which would bring together Western and Eastern Christianity. On 2 VI 1985, Pope John Paul II, referring to Grande munus promulgated the encyclical Slavorum Apostoli. He deemed the Holy Brothers to be a role model for contemporary Christians, and forerunners of ecumenism, dialogue, enculturation and creation of community in a social environment full of conflicts and divisions. According to the Pope’s view, the continuity of the work done by Cyril and Methodius may save contemporary Europe from forgetting its Christian roots, from denying Christian values and the culture connected with Christianity. As John Paul II maintains, it is the Slavs, especially the Poles, who have a special role in saving Christian Europe. The author does not conceal that she is skeptical about the interest of contemporary Slavs in this evangelization mission seen as continuing the work of the Holy Brothers. She doubts that it can be effective. In view of deep divisions and conflicts among the modern Slavs, of their lack of unity, as well as of a general rejection of Christian values, which can be noticed among those nations as well, it is difficult to see the Slavs as an example of unity among nations and as a model for contemporary Europe. In this multicultural world, those who wish to follow in the footsteps of the Holy Brothers are a definite minority, which has neither the support of their own ethnic/national group nor that of other populations on our continent.

3

Prosopografický výskum fenoménu ženského eremitizmu/anachoretizmu v 4. a 5. storočí

94%

Olexák P.

Studia theologica

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2017

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vol. 1

113-126

EN

The asceticism of women was genuine during the period of late Antiquity. The few sources that are at our disposal reveal their energy, their character, their exceptional cultural creative power that differed from society, their ability to make innovative decisions on their own, and even their courage to embark on enormous economic operations that had an impact on society itself and that did not comply with then the current standards and content. Making use of prosopographical research we intend to demonstrate that female hermitage was a novelty and not a more radical kind of virginity and this in light of the fact that monasticism used to be based on virginity and widowhood.

4

Od)nowa chrześcijańska? Apologia według powieści Filipa Dimitrowa Светлина на човеци

94%

Drzewiecka E.

Pamiętnik Słowiański

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2012

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vol. 62

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issue 1-2

123-136

EN

The paper raises the issue of the functioning of Christian tradition in (post)modern Bulgarian literature in the perspective of the typical for the Western mass culture exploitation of biblical images in order to deal with various "totalisms". The subject is a novel by Philip Dimitrov Светлина на човеци (2003), which paraphrases the New Testament themes makes a (re)construction of the image of the first Christians’ comunity and aspires to create a message in accordance with Christian canon. The text appears to be an apology of God's creation and its freedom and, consequently, to stand up for the institution of the Church and the Christian roots of Bulgarian culture. However, as adapting heterodox motifs, in fact, it raises a question about the boundaries of Orthodoxy and the definition of strategy of evangelization. The aim of this paper is to interpret the modern term of apocrypha in the perspective of the essentially ambivalent experience of postmodernism and posttotalitarism, as a testimony of the worldview exploration of the writer (and the entire epoch).

5

Na vnějším okraji "Teologického traktátu"

94%

Šabata J.

Filosofický časopis (Philosophical Journal)

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2012

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vol. 60

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issue 2, Special No: Hledání ztraceného času

353-357

EN

The article is prefaces by a biographical note by Jan Zouhar, Remembering Jaroslav Šabata. In the article itself Šabata, “in the outer margins of Czesław Miłosz’s Theological Tract”, oﬀers a profoundly personal confession of lived dynamics of faith, be it Christian or Communist. He understands faith as a stance of willingness to measure oneself by more than personal interest. He speaks of an unconditional trust which makes for a historical catharsis. Rejecting neither the Communist nor the Christian ideal, heraises them to the level of a transformation of historical subjectivity intensiﬁed by the struggle for social transformation. Tus his confession transcends the seeming chasm between Christian and communist faith.

6

Krytyka tekstologiczna i historyczna passusów Talmudu o Jezusie i chrześcijaństwie

94%

Wróbel M. S.

Estetyka i Krytyka

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2012

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issue 3(27)

15-50

XX

In the present article the author makes analysis of Talmudic passages which explicite or implicite refer to Jesus and Christianity. These texts are translated into Polish, and explained by a concise commentary which is based on textual and historical analysis. The article pays attention on anti-Christian potential in Jewish literature which is the result of polemic between Judaism and Christianity about the identity of verus Israel. First the passages about Jesus are analyzed in which he is described as Jeszu(a) (ha-Nocri), Ben Pandera, Ben Stada (Stara), Balaam, Peloni, Mamzer. Then the texts about Christians are marked off in which they are described as minim and nocrim. This article can be used to an authentic dialogue between Jews and Christians about past, presence and future.

7

Zarzewie konfliktu między Kościołem a Synagogą (do 135 roku)

94%

Rosik M.

Estetyka i Krytyka

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2012

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issue 3(27)

69-103

XX

The first century of the existence of Christianity and development of the Church in the Palestinian and Mediterranean areas is signed by a growing conflict with Judaism, which at this time is under one of the biggest crises in its history. The climax point of this crisis was the destruction of Jerusalem and the Temple. Division between the young Church and – conventionally speaking – the Synagogue takes place during the time of the end of biblical Judaism and the birth of rabbinic Judaism. In this article the author shows the roots of the conflict, which, by decades grow so strongly, that eventually the roads of both religious communities were totally divided. In the first part of the article he evidences the source material for further investigations. Then he presents three factors that played a significant role in the process of separation between Christians and Jews: theological factors, historical and political factors and socio-economical factors. The issue of so-called birkat ha-minim requires the separate treatment. The process of growing up of the Church and the changes in the Synagogue in I century and in first decades of II century led to a definitive break in ties between the two communities. All the factors that caused that break (both religious, theological, historical-political, social and even economic) are interlinked. After the resurrection of Christ, Church was a small community of Jews who believed that the resurrected Christ is the Messiah. The members of this community ceased bringing offers to the Temple and gave the full access to the new belief for pagans. In the same time the Jewish community was under changes. These changes give birth to the new form of Judaism – rabbinic Judaism. Within it there was no place for Christians.

8

Wokół dawnego i nowego rozumienia przekazu talmudycznego o Jezusie i chrześcijanach

94%

Pilarczyk K., Mrozek A.

Estetyka i Krytyka

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2012

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issue 3(27)

387-399

9

Norwid postsekularny? Tezy i próby

94%

Kuziak M.

Pamiętnik Literacki

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2021

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vol. 112

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issue 3

5-29

PL

Artykuł wskazuje na możliwość odczytania twórczości Cypriana Norwida – umocowanej w chrześcijaństwie zarówno w wymiarze poetyki i estetyki, jak i w wymiarze światopoglądu – w perspektywie postsekularnej. Perspektywa ta jest rozumiana w duchu myśli Charlesa Taylora, przyjmującego wizję nowoczesności nie tyle jako postępującej sekularyzacji, ile jako współistnienia tendencji sekularyzacyjnych z religijnymi. Religia, będąca w tym ujęciu jedną ze światopoglądowych możliwości, jest wypierana ze sfery publicznej i zmuszana do podejmowania dialogu z nowoczesnością. Postawa Norwida mieści się w horyzoncie takiego dialogu – krytyki nowoczesności, reinterpretacji kształtującej się świeckości, próby jej moralnego przepracowania, a zarazem otwarcia na wyzwania współczesności, dążenia do reintegracji porządku religii i cywilizacji.

EN

The paper points at the possibilities of Norwid’s output reading—the output being rooted in Christianty, both in the dimension of poetics, aesthetics, and that of worldview—in a postsecular perspective. This perspective is devised in the spirit of Charles Taylor’s thought that adopts the vision of modernity not only as progressing secularisation, but also as coexistence of secular and religious tendencies. Religion, in this view seen as one of worldview possibilities, is squeezed from the public sphere and made to commence a dialogue with modernity. Norwid’s stance suits the horizon of such a dialogue: modernity criticism, reinterpretation of developing secularness, modes of its moral working, and simultaneously opening to the challenges of modernity, as well as drive for reintegration of the order of religion and civilisation.

10

Wiek interpretacji

94%

Vattimo G.

Przestrzenie Teorii

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2013

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issue 20

237-246

EN

Gianni Vattimo, who is both a Catholic and a frequent critic of the Church, explores the surprising congruence between Christianity and hermeneutics in light of the dissolution of metaphysical truth. As in hermeneutics, Vatimo claims, interpretation is central to Christianity. Influenced by hermeneutics and borrowing largely from the Nietzschean and Heideggerian heritage, the Italian philosopher, who has been instrumental in promoting a nihilistic approach to Christianity, draws here on Nietzsche’s writings on nihilism, which is not to be understood in a purely negative sense. Vattimo suggests that nihilism not only expands the Christian message of charity, but also transforms it into its endless human potential. In “The Age of Interpretation,” the author shows that hermeneutical radicalism “reduces all reality to message,” so that the opposition between facts and norms turns out to be misguided, for both are governed by the interpretative paradigms through which someone (always a concrete, historically situated someone) makes sense of them. Vattimo rejects some of the deplorable political consequences of hermeneutics and claims that traditional hermeneutics is in collusion with various political-ideological neutralizations.

11

Suffering in Christian experience

94%

Więckowski R.

Studia Ecologiae et Bioethicae

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2004

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vol. 2

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issue 1

755-759

12

Chrześcijańska sprawiedliwość społeczna kierunkiem dla rozwoju środowiska przyjaznego życiu

94%

Biały S.

Studia Ecologiae et Bioethicae

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2004

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vol. 2

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issue 1

595-615

EN

Justice (perfection) of a democratic law-abiding State expressed as an environment of social life: this is an issue, that very frequently is present upon the lips of jurists, politicians, political scientists, legislature members, but also: ethicists, bioethicists, moralists, theologians, and others. This subject has been also taken for reflection because of the fact, that we are living in such a system, and more: we must struggle with many problems, which make one ask: is the democratic system that is being constructed founded on sufficiently healthy foundations, so that it may be possible to say that we are all equal in relation to the law being passed and that its principles are just? So we have taken up here an ethical reflection on the subject of the philosophy of law and State (that is: philosophy of care for our life environment) predominant in the European Union, the directives of which, coming from different treaties and agreements, are being applied to our home legislature. The main axis, around which our reflections were developed, where the basic principles of the Christian concept of social justice. These are the basis for interpersonal and international dialogue. These principles are: «peace», «solidarity », «justice», «freedom », «truth» and «love». The main conclusion stemming from this article is: in the concept of State and law of today there is a lack of a permanent point of reference, and this point of reference should be the principle of social justice based on objective truth.

13

Docenianie wartości cierpienia w chrześcijaństwie

94%

Ozorowski M.

Studia Ecologiae et Bioethicae

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2004

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vol. 2

|

issue 1

749-754

14

Kategoria godności człowieka w świetle hermeneutyki

94%

Bronk A.

Analiza i Egzystencja. Czasopismo Filozoficzne

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2012

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issue nr 19

11-29

EN

The object of my elementary semiotical and methodological considerations is the place and the function of the concept of human dignity in the hermeneutics of Hans-Georg Gadamer. The notion of human dignity is used today frequently – alas, often uncritically – in many political and ideological discussions as a tool to promote certain kinds of social policy. I am above all interested in the many meanings of the notion of human dignity and the philosophical (ontological and epistemological)presuppositions that lie at the bottom of its use. What precisely do we mean when we say that human beings are characterized by a dignity? However, I will not determine precisely the different meanings,past and present, of “human dignity”, much less give a projecting definition of this notion. I devote attention – though only indirectly – to objective questions raised by the notion of human dignity and to their answers as well as to arguments in their favour. When we accept the hermeneutics as a philosophical anthropology then we see also that the notion of human dignity plays a peculiar function in it. In conclusionI state that the thesis that the human being has an ontologically distinctive way of existence finds adequate rational explanation and justification only in philosophy and a non-rational explication and a full justification in Christian theology.

15

Granice pomiędzy chrześcijaństwem a islamem w Etiopii

94%

Rubinkowska-Anioł H.

Afryka

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2015

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issue 41

53-66

EN

Islam and Christianity have been present in Ethiopia from its beginning. The history of the religions and their interconnections in this area has been very eventful. It is a history shaped by conflicts as well as times of peace. The aim of the article is to analyse the common areas and border lines between Islam and Christianity in Ethiopia. Another aim is to discuss the main features indicating the close relations in everyday life and culture of Muslims and Christians in this part of Africa. This article, the first part of two, addresses the question from a geographical and historical perspective.

16

Kształtowanie się ideologii władzy w Soyo w II połowie XVII w.

94%

Piętek R.

Afryka

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2018

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issue 47

127-146

XX

Soyo was a coastal province of the Kingdom of Kongo. Thanks to its location, it played an important role in the contacts between the Kingdom and Europe. Consequently, European influences were more extensive there than in other parts of the country. Capuchins founded their permanent post in Soyo in 1645. After many battles and skirmishes with Kongolese forces, Soyo became, in practical terms, an independent polity in the 1640s. The political elite created their own ideology of power, comprising Christian and traditional local elements. It underlined Soyo identity and separateness achieved thanks to the overcoming of the Kongolese forces.

17

Comments on Christianity, the church and the state in the Kingdom of Kongo

94%

Piętek R.

Studies in African Languages and Cultures

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2011

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issue 45

71-86

FR

Le Congo ancien constitue un cas intéressant d’un état africain dont les élites politiques, à l’époque où les Portugais atteignirent la côte congolaise vers la fin du XVème siècle, étaient favorables à la conversion au christianisme. C’est donc un des rares exemples dans l’histoire de l’Afrique précoloniale. Le christianisme devint la religion de la majorité des élites politiques du Congo. Grâce aux relations avec le continent européen une modernisation de l’appareil étatique congolais fut possibile. Le christianisme influença et entraîna également d’importants changements dans le domaine de l’idéologie et de la religion, car il était un des plus importants facteurs renforçant l’esprit d’appartenance des habitants du Congo à leur état. Cet esprit d’appartenance devint en effet, et ceci peu après avoir noué les premières relations, un des éléments de l’idéologie du pouvoir. La destruction des centres de culte provinciaux, soutenue par le clergé, était censée affaiblir les tendances décentralisatrices au sein de l’état. La nouvelle religion, ainsi que toute la structure ecclésiastique l’accompagnant, rendit possible aux détenteurs du pouvoir la mise en place d’une idéologie du pouvoir commune à tout l’état. Les prêtres jouaient également un rôle important dans la modernisation de l’appareil étatique. Ils dirigeaient des écoles où étaient formés les gens qui allaient exercer différentes fonctions dans l’appareil étatique. De même, grâce à la connaissance de l’écriture par ceux-là, la gestion de l’état devint plus efficace. Cette formation, qui comprenait certains éléments de l’éducation européenne, devint indice de la position politique. Paradoxalement, le déclin progressif de l’appareil étatique du Congo, qui commença après l’année 1665, n’était pas dû à la pression européenne, comme ce fut le cas dans la plupart des états africains anciens, mais résultait d’un affaiblissement des relations avec l’Europe, ce qui diminuait les possibilités de transformations s’inspirant des expériences européeennes, telle le renforcement de l’esprit d’appartenance à la communauté et à l’état.

18

Christianity and the formation of the ideology of power in Soyo in the 17th century

94%

Piętek R.

Studies in African Languages and Cultures

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2019

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issue 53

117-133

EN

The aim of the article is a presentation of a role of Christian elements in the formation of the ideology of power in Soyo in the mid of 17th century. Thanks to its location, the province of Soyo played an important role in Kongo’s relations with Europe. Its location also meant that European influences in this province were stronger than in the rest of the Kingdom of Kongo. A permanent mission of the Capuchin order in Soyo was established as early as 1645. The province became virtually independent from Kongo in 1640s. By that time, the political elite had formed an ideology of power largely based on traditional elements of Kongo culture. While it contained references to Christianity, the emphasis was on the separateness and uniqueness of Soyo gained in victorious military conflicts with Kongo. The use of Christian elements in rituals caused occasional conflicts between the secular authorities and the Capuchins.

19

Peter Landesmann, Anti-Judaism on the Way from Judaism to Christianity (Wiener Vorlesungen: Forschungen 5; Peter Lang: Frankfurt am Main et al., 2012).

94%

Rosik M.

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2015

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vol. 5

|

issue 2

455-458

EN

Book review: Peter Landesmann, Anti-Judaism on the Way from Judaism to Christianity (Wiener Vorlesungen: Forschungen 5; Peter Lang: Frankfurt am Main et al., 2012). Pp. 121 + VIII. $33.95. ISBN 978-3-631-62132-5 (Softcover).

20

Masculinity – Christianity – Patriotism (Based on the Example of Catholic Intermedia Messages)

94%

Szczukowski I.

Prace Literaturoznawcze

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2019

|

issue 7

17-28

EN

This article examines the project of male Christianity, which seems to be of increasing importance.The text aims to show some important aspects of this form of religiosity, referring to the exampleof journalistic statements, bulletins, books and rules that provide the basis of the functioningof Catholic associations.Male Christianity combined with patriotism seems to be an interesting testimony of the changestaking place at the meeting point of culture and religion. It primarily consists in reproducing thepattern of cultural counter-reformation days, based on the imaginary unity of the nation, which iscemented by Catholicism.

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