Search results

1

Today’s Truly Philosophical Philosopher of Religion

100%

Manolopoulos M.

Forum Philosophicum

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2011

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vol. 16

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issue 2

39-58

EN

What does it mean to be a truly philosophical philosopher of religion today? The paper proposes that the thinker of faith should pursue the following passions: (1) a passion for wonder and epistemic openness; (2) the desire for a rationality that exceeds narrow-minded hyper-rationalism; (3) an ecological pathos i.e. loving the earth; (4) a passion for self-development; and (5) thinking and participating in ethical political-economic transformation, a revolutionary passion. And so, today's truly philosophical philosopher of religion would pursue a cognitively rigorous, engaged, and experientially adventurous venture in thinking.

2

Rozumnie wierzyć – rozumnie poznawać. Uniwersytet miejscem dialogu między nauką i wiarą

100%

Chrobak S.

Seminare. Poszukiwania naukowe

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2012

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vol. 31

171-181

EN

For centuries, the search for truth has been one of the most important tasks for universities and academia. Truth has been the foundation of these institutions. Knowing the truth is a unique spiritual joy (gaudium veritatis). The role of the university in the modern world is not only to observe the events and comment upon them, but also to search for truth and serve humanity. The service of truth and humanity requires crossing the borders of individual disciplines. The dialogue between science and faith can grow creatively in such a way as to overcome the restrictions imposed and open up to the full potential of the combination. Thus faith by its nature requires that its object be understood with the aid of reason, and reason seeking the full truth opens up to what faith can present. Faith enters into human life and knowledge not in order to abolish reason's autonomy, nor to limit its scope for action. Faith cannot therefore lead to some form of depreciation of reason. These two realities - faith and reason - intertwine and complement each other, while each has its own space in which it becomes real.

3

Wiara i komunikacja wiary we współczesnym świecie

88%

Charamsa K.

Studia Pelplińskie

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2013

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vol. 46

19-30

EN

When confronting theology with other disciplines we are urged to specify its status as a field of knowledge which derives from its subject, i.e. the faith of the Church. Formerly, under the heavy influence of then unquestionable Aristotelian understanding of science and its division, it used to be very straightforward to find the right place for theology among other disciples. Nowadays, on the other hand, it is a much more demanding task for a theologian who has to confront other academicians. Therefore, more than ever, one need to reflect on the subject of theology, i.e. the faith, which determines its scientific status. The paper comprises of three parts: i) The Notion of Faith; ii) Communicating the Faith; iii) Theology as a Way to Communicate the Faith. The research is based on an analysis of the doctrinal declarations of the Church concerning the faith. The gift of the faith which comes from the Christianity gives courage when facing the secular world and does not allow to fall into despair when coping with its crises and the paths closed for the Gospel. Contrary to that, the faith enables us to confront the world and to communicate the most precious things we have.

4

Význam nádeje pri budovaní spoločenstva lásky v kontexte sociálneho učenia Benedikta XVI.

88%

Skřivánek J.

Studia theologica

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2016

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vol. 2

155-169

EN

The article points out that each Christian might be given to the world as a symbol of hope. This attempt is not going to be successfully carried out without the essential source of divine and humanity – the eternal Word. Focusing on the social teaching of Benedict XVI, we may claim that the virtue of hope connected with love and faith provides unique and inspiring horizons, the intimate resource of which is the divine promise already fulfilled in Christ. The Christian lofty vocation radiates goodness and cordiality and helps us understand God’s grace. In this sense, we are able to spread peace, joy and mercy; knowing that, we discharge our responsibility to the contemporary world. Our hope cannot be seen outside the current history, for we trust in God who is present in the midst of human lives and guides them to their fulfilment.

5

Some remarks on the conflict between faith and science

75%

Pabjan T.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2016

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vol. 6

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issue 1

PL

This paper deals with the conflict between faith and science. Since the issue is extensive, only selected aspects of this question are discussed. At first, the origin of the problem is outlined – it is argued, that the fundamental difference between the language and the method of science on one hand and of theology understood as a rational reflection on the truths of faith on the other is responsible for the conflict. Afterwards, two aspects of the conflict are presented – the first one concerns inconsistencies which appear on the plane of content – when some scientific statements or theorems seem to deny some theological claims; the second one involves differences in mentality and in worldview which appear on the plane of attitude. It is argued, that the content discrepancies can be eliminated with the help of two methods: of separation and of catharsis. But the differences in mentality which appear on the plane of attitude cannot be so easily eliminated. So finally the characteristics of these two different attitudes – of faith and of science – is discussed. It is argued, that a fundamental dissimilarity between the character of scientific knowledge (especially its empiricism) and of religious faith is a basic source of mutual estrangement and alienation.

6

The Hermeneutical Keys to William James’s Philosophy of Religion: Protestant Impulses, Vital Belief

75%

Zehnder D. J.

Forum Philosophicum

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2010

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vol. 15

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issue 2

301-316

EN

This essay argues that the American psychologist and philosopher William James should be viewed in the Lutheran Reformation’s tradition because this viewpoint offers the hermeneutical key to his philosophy of religion. Though James obviously didn’t ascribe to biblical authority, he expressed the following religious sensibilities made possible by Martin Luther and his contemporaries: 1) challenge of prevailing systems, 2) anti-rationalism, 3) being pro-religious experience and dynamic belief, 4) need for a personal, caring God, and also 5) a gospel of religious comfort. This essay asks, in one specific form, how religious concerns can hold steady over time but cause very different expressions of faith.

7

Víra působící skrze lásku. Pojetí vztahu víry a lásky u Martina Luthera v pohledu tzv. finské školy

75%

Šimr K.

Studia theologica

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2021

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issue 3

103-114

EN

This article presents the concept of the relationship between faith and love, orthodoxy and orthopraxy, i.e. love for God and neighbor in Martin Luther‘s theology. It is based on the results of research by the researchers of the so‑ called Finnish School of Luther Interpretation. This is defined by the view of the reformer‘s thinking, marked by German neo‑ Kantian theology, separating God‘s being and his actions, as well as by the perspective of the Formula Concordiae, emphasizing the forensic aspect of justification. Representatives of the Finnish school note the reformer‘s connection to patristic sources in the form of an emphasis on the genuine participation of the believer in Christ. Within it, the act of justification and the process of changing the believer are understood as two aspects of one event. In the introduction, attention is paid to the sources that shaped Luther‘s theology, and in the end to the possible implications for the theology of Christian action, especially diaconal practice.

8

25TH ANNIVERSARY OF THE DIOCESAN MUSEUM IN OPOLE

75%

Maniurka, ks. Piotr Paweł

Muzealnictwo

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2013

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vol. 54

111-116

EN

Across the ages the Church has been concerned with the cultural heritage of its members. The mid-eighteenth century witnessed discernible interest in religious objects excluded from the cult and emphasis was placed on the evangelization role of church museums, which, interested in the fate of useless artworks removed from church interiors, collected, stored, and conserved them as well as rendered them available to society. The anniversary of the Diocesan Museum in Opole be-came an excellent occasion for taking a closer look at its history and assess the part it played in the course of the past quarter of a century. The idea of establishing such a museum dates back to 1978 – the year when Alfons Nossol became the bishop of Opole. In 1984 the author of this article was appointed director and diocesan curator, and the museum was opened to the public on 21 November 1987. The unique design of the new building was realized thanks to the involvement of the local Catholic community. In this way, there emerged the first post-war Polish museum aimed at salvaging valuable monuments of sacral art in a diocese whose terrain contains a great number of such a monuments; in many cases, their roots go back to the onset of Christianity in Silesia. The cultural accomplishments of Opole Silesia were thus secured and presented to the wide public. The specificity of the collections and expositions distinguish this particular institution – some of the exhibits, e.g. liturgical vessels, are restored for some time to their original parishes during Church holidays, and then, upon their return to the Museum, continue to act as the testimony and object of faith. The Museum organizes concerts, theatre spectacles, and exhibitions of contemporary sacral art, which become occasions for meetings of artists, actors, journalists, historians of art and architects, and thus for creating a tradition linking the Church and those milieus. The gathered exhibits are evidence of the culture and faith of generations living in Opole Silesia and a source of pride for the inhabitants of Opole and the land of Opole, a region with rich Christian culture, where from the Middle Ages assorted artistic trends crossed. Upon the occasion of the anniversary of the Diocesan Museum a pontifical Holy Mass was celebrated in the nearby cathedral, an exhibition of graphic works: “From the heritage of faith – historical religious graphic art” was inaugurated, and the evening was enhanced by a concert: “Total pulchra est Maria”,dedicated to the Mother of God, featured in the Museum logo. A session of the Council for Culture and Protection of the Cultural Heritage at the Polish Episcopate discussed phenomena connected with Church museums in Poland.

9

Shestov's Quest for Certainty of Faith

75%

Macintosh A.

Forum Philosophicum

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2006

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vol. 11

211-222

EN

This article reconstructs Lev Shestov’s views on the Christian faith and, more specifically, his exploration of religious philosophy. Shestov was raised in the Jewish tradition, and as a mature man he was baptized in the Orthodox Church. The article shows the twists and turns of his intellectual quest, which took him from Marxism, via criticism of 19th century intellectualism, to religious philosophy.

10

The Conquest of Mythos by Logos: Countering Religion without Faith in Irenaeus, Coleridge and Gadamer

75%

Hampton A. J. B.

Forum Philosophicum

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2007

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vol. 12

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issue 1

57-70

EN

Irenaeus, Coleridge and Gadamer all wrote about religion in distinct historical periods, however the work that each produced reflects the anthropological condition of the middle position. Furthermore, each thinker provides an opportunity for self-reflection about the motivations of faith without requiring the individual to abandon their religious belief in order to do so. In this manner they present a productive alternative to the required external views of the social sciences. The individual's position in mid-creation, his moral freedom and his historical contingence all require the acceptance, commitment and trust of faith. Gnosticism, Empiricist thought and the desire to overcome historical contingency all reveal intellectual impatience in riposte to this condition. This intellectual impatience seeks the absolute without the need for faith. For Irenaeus, Coleridge and Gadamer such absolute, logocentric, complete systems end up alienating man from the reality of the incomplete condition that permeates his existence and the faith-requiring mythos that ultimate realities necessitate in order to be communicated.

11

JUBILEUSZ 25-LECIA MUZEUM DIECEZJALNEGO W OPOLU

75%

Maniurka, ks. Piotr Paweł

Muzealnictwo

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2013

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vol. 54

111-116

PL

Kościół na przestrzeni dziejów troszczył się o kulturalne dziedzictwo swoich wyznawców. Od połowy XVIII w. zauważa się zainteresowania przedmiotami religijnymi wycofanymi z kultu i podkreślanie ewangelizacyjnej roli muzeów kościelnych, które w trosce o dzieła bezużyteczne i usunięte z wnętrz kościelnych zbierają je, przechowują, konserwują i udostępniają społeczeństwu.Jubileusz Muzeum Diecezjalnego w Opolu stanowi dobrą okazję, aby popatrzeć na jego historię i ocenić rolę jaką odgrywa na przestrzeni minionego ćwierćwiecza. Idea powstania tego muzeum zrodziła się już w 1978 r. – w rok po objęciu przez bpa Alfonsa Nos-sola stolicy biskupiej w Opolu. W 1984 r. piszący te słowa został dyrektorem i kusto¬szem diecezjalnym, a muzeum otwarto 21.11.1987 r. Powstał także nowatorski pomysł budowy gmachu muzeum, który wzniesiono dzięki zaangażowaniu lokalnego społeczeństwa katolickiego. Powstało pierwsze, wybudowane od podstaw w powojennej Polsce muzeum dla ratowania cennych zabytków sztu¬ki sakralnej w diecezji. Na jej terenie znajduje się ich bardzo wiele, a korzenie niektórych sięgają początków chrześcijaństwa na Śląsku. Ten kulturowy dorobek Śląska Opolskiego został zabezpieczony i udostępniony szerokiej publiczności. Specyficzne zbiory i ekspozycje od¬różniają to muzeum od innych – niektóre z obiektów, np. naczynia liturgiczne, powracają na jakiś czas do macierzystych parafii w czasie świąt kościelnych, a po powrocie do muzeum nadal są świadec¬twem i obiektem wiary.Muzeum organizuje koncerty i przedstawienia teatralne, a także wystawy zmienne współczesnej sztuki sakralnej, których wernisaże stają się okazją do spotkań artystów, aktorów, dziennikarzy, historyków sztuki i architektów, a tym samym do tworzenia form tradycji łączącej Kościół i środo¬wiska twórcze. Zebrane eksponaty są świa¬dectwem kultury i wiary całych pokoleń żyjących na Śląsku Opolskim i rozbudzają w miesz¬kańcach Opola i Opolszczyzny dumę z faktu, że mieszkają na ziemi o bogatej kulturze chrześci¬jańskiej, gdzie krzyżowały się już od średniowie¬cza różne kierunki artystyczne ówczesnej Euro¬py. Z okazji jubileuszu Muzeum Diecezjalnego w pobliskiej katedrze została odprawiona uroczysta, pontyfikalna msza święta, otwarto wystawa grafik pt. „Z dziedzictwa wiary – zabytkowa grafika religijna”, a wieczór uświetnił koncert „Tota pulchra est Maria” – dedykowany Bogurodzicy, obecnej w wizerunku stanowiącym logo muzeum. Odbyło się także posiedzenie Rady ds. Kultury i Dziedzictwa Kulturowego przy EP, poświęcone problemom związanym z muzealnictwem kościelnym w Polsce.

12

Faith According to Cardinal Joseph Ratzinger

71%

Zyzak W.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2013

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vol. 3

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issue 1

PL

The subject of this article is faith according to Cardinal Joseph Ratzinger, the present Pope Benedict XVI. At the beginning the author presents the Cardinal’s diagnosis of the state of faith in the contemporary world. Joseph Ratzinger shows both positive and negative features of this state. After having presented the sociological aspect, the author deals with the essence of the faith according to Ratzinger. The further analysis concern the sacramental dimension of the Christian faith. Because the real faith is necessarily the faith of the Church, the article also indicates its communion dimension. The author additionally discusses a very important topic concerning the relation of faith to reason and truth. At the end of the article the reader can find the teaching of Cardinal about the relation between faith and history.

13

Wartość pracy w nauczaniu św. Pawła

63%

Stasiak S.

Verbum Vitae

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2014

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vol. 25

155-168

EN

Paul, when writing about work and the Gospel he preached, does not give a systematic lecture on this topic, however he recognizes their close relationship. Above all, he sees in work the source of livelihood. He decisively follows the norms elaborated in Judaism, not in the Greek world. Work is not an insult to a human being or a chore, at best, but it is a noble occupation that gives maintenance. The Apostle himself assumes this attitude (1 Cor 4:11-12). He is not the only example of preacher, who works with his own hands to maintain himself. Another one is Barnabas (1 Cor 9:6). He also encourages the faithful to have such an attitude (2 Thess 3:7-8). The Apostle, however, combines employment with the proclamation of the Gospel (1 Thess 2:9). The absolute priority in his missionary activity is to proclaim the Good News, which is called the work of God. The closest associates of the Apostle are also involved in the transmission of the message (1 Cor 16,10), and it is they who contribute to making the soil of Church fertile. The content of the Christian life is a practical application of the adopted Gospel, that is, doing good (Rom 2:10). As a specific example of his sorrow (2 Cor 7:10) Paul shows how such a condition can lead to conversion, which is the fruit of the adopted Gospel. Another result of the adoption and the new man creation is the avoidance of sins (Eph. 4.28 ). However, it is not the reason for boasting, because everything has to be done from the heart, as for the Lord (Col 3:23-24 ). The encouragement to work with your own hands still remains valid (1 Thess 4:11), because it stems from the faith in Jesus Christ. However, there is always a danger of abandoning work for various reasons and dealing with unnecessary things (2 Thess 3:11-12). Therefore, it is crucial to follow continuously the attitudes of our teachers of faith.

14

Der gemeinsame reformatorische Grund des Glaubens

63%

Theißen H.

Gdański Rocznik Ewangelicki

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2013

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vol. 7

308-322

EN

The reflections in this paper were originally delivered to the joint study group of the Union of Evangelical Churches (UEK) and the Autonomous Evangelical-Lutheran Church (SELK) at Oberursel (Germany) on September 26th, 2013. The topic was dealt with by representatives from either church, with the present paper being complemented by a presentation by Werner Klän. The present paper discusses six theses: Thesis #1: To claim God's trinitarian work as a common ground in faith which the Reformers share presupposes that the unity of this ground does not exclude a variety of ecclesial entities claiming the heritage of the Reformation. Thesis #2: The concept of confession embraces two different aspects. Ex-ternally oriented, the confession of a given community appears as doctrine of-fering arguments. Internally oriented, the confession of a given community is a cultural factor which thoroughly determines the life of the community. Thesis #3: There is a twofold meaning in speaking of a „ground in faith“ depending on whether one refers to the doctrinal or to the cultural aspect of confession. The doctrinal aspect requires dogmatic investigation, while the cultural aspect is best understood in ethical perspective. Thesis #4: Considering faith in ethical perspective presupposes a eudaemonistic concept of ethics in the sense of a hierarchy of goods required for realizing good life. This hierarchy of goods contains both the individual rea-sons why people are convinced by faith and the ethos which a given community of followers of faith shares. Thesis #5: In ethical perspective faith is grounded in a particular way of dealing with goods which can be defined as the highest good consisting in freedom even in the case of (subordinate) goods being denied or taken away from the followers of faith. Thesis #6: The common ethical ground in faith is confidence (fiducia) in which the followers of faith put their personal life and ethos at stake to gain it again through confidence.

PL

Artykuł omawia zagadnienie wiary w kontekście dialogu prowadzonego w Niemczech pomiędzy Unią Kościołów Ewangelickich (UEK) a Samodzielnym Kościołem Luterańskim (SELK). Pierwotnie był przygotowany jako materiał wyjściowy do dyskusji grupy roboczej. Autor prezentuje 6 tez dotyczących rozumienia wiary w optyce ewangelickiej i konsekwentnie przedstawia argumenty na rzecz tych sformułowań. Teza 1: Wspólna wiara trynitarna nie wyklucza wielości form eklezjalnych w rodzinie Kościołów poreformacyjnych. Teza 2: Wyznanie w ewangelicyzmie pojmowane jest w sensie zewnętrznym i wewnętrznym: pierwsze dotyczy społeczności skupionej wokół doktryny, drugie – jako czynnik społeczny. Teza 3: Pojmowanie fundamentu wiary posiada również podwójny aspekt w zależności od tego, czy mowa jest o doktrynalnym czy o kulturowym wymiarze wyznania. Teza 4: Odniesienie wiary do etyki presuponuje koncepcję eudajmonistyczną rozumianą jako hierarchię dóbr niezbędnych do dobrego życia. Teza 5: W perspektywie etycznej wiara zakotwiczona jest w realizacji wolności. Teza 6 artykułu głosi, że wspólnym fundamentem etycznym w wierze jest zaufanie (fiducia), które polega na podążaniu w osobistym życiu i etosie drogą zaufania.

15

Prostredie vyučovania náboženskej výchovy

63%

Tománek P.

Pedagogická orientace (Journal of the Czech Pedagogical Society)

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2007

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vol. 17

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issue 1

45-52

EN

The paper deals with the issue of the environment of Religious education. It focuses on a family, a parish, a school and a community. It also reflects various children’s ideas about God, it touches the phenomenon of education and faith in the life of modern man.

16

„Wiara oświeconych”. Uwagi metodologiczne o rozprawie Władysława Witwickiego oraz kilka przykładów stosunku „oświeconych” do Boga i wiary

63%

Brożek A.

Roczniki Filozoficzne

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2019

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vol. 67

|

issue 1

35-63

PL

Pierwsza część artykułu zawiera logiczną rekonstrukcję oraz metodologiczną analizę niektó¬rych aspektów słynnej pracy Władysława Witwickiego pt. Wiara oświeconych”. W szczególno¬ści, analizie poddane są dokonane przez Witwickiego klasyfikacje wierzących oraz zasady tych klasyfikacji; wskazane są także błędy natury metodologicznej, jakich Witwicki się dopuszcza. W drugiej części tekstu dystynkcje Witwickiego zilustrowane zostały poprzez postawy względem Boga i wiary reprezentowane przez czterech przedstawicieli Szkoły Lwowsko-Warszawskiej: Kazimierza Twardowskiego, Jana Łukasiewicza, Tadeusza Kotarbińskiego, Józefa Marię Bocheńskiego.

EN

The first part of the article contains a logical reconstruction and a methodological analysis of some aspects of the famous Władysław Witiwcki’s work “Faith of Enlightened”. In particular, the classifications of believers and the principles of these classifications are analyzed; methodological errors committed by Witwicki are indicated. In the second part of the text, Witwicki's distinctions are illustrated by attitudes towards God and faith represented by four representatives of the Lvov-Warsaw School: Kazimierz Twardowski, Jan Łukasiewicz, Tadeusz Kotarbiński, and Józef Maria Bocheński.

17

Question of God – Today

63%

Müller G.

Roczniki Teologiczne

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2019

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vol. 66

|

issue 2: Teologia dogmatyczna

5-18

EN

Contemporary atheism, which has its roots in the Enlightenment as well as in the 18th and 19th-century critique of religion, differs from the historically more distant forms of negating God's existence or His effectiveness in the world. These approaches assume that the human intellect has freed itself from the Dark Ages of metaphysics and theology of revelation to find its natural state in immanentism and secularism. In this way, the non-existence of God becomes unquestionable, because He is nothing more than an imaginary being, whose existence cannot be proved empirically or granted an a priori status. At the same time, some prominent thinkers challenge the conceptual viability of positivism. Their arguments pertain to the intellectual and existential questions that are inseparable from the spiritual nature of the human being. They also point to the argumentative conviction that the human being displays a predilection to investigate the transcendent origin and purpose of the world. Reference to God allows a reappraisal of the historical evidence of the historical act of God's revealing Himself through Jesus Christ. Faith in God, who is present in the world, gives hope even in the face of death, as Dietrich Bonhoeffer confessed shortly before his execution by the godless Nazis.

PL

Nowy ateizm, jaki wyłonił się z oświeceniowej i religijnej krytyki XVIII i XIX wieku, różni się od dawnych form negowania istnienia Boga czy też jego skuteczności w świecie. Wychodzi on z założenia, że intelekt wyzwolił się od zaciemnienia poprzez metafizykę i teologię objawienia i znalazł swój naturalny stan w immanentyzmie i sekularyzmie. Tym samym nieistnienie Boga byłoby oczywiste, ponieważ byłby On istotą wyimaginowaną, której istnienia nie można udowodnić empirycznie-naukowo a priori. Niektórzy prominentni myśliciele dowodzą intelektualnej niemożności pozytywizmu. Wychodząc od intelektualnych i egzystencjalnych pytań, których nie da się argumentacyjnie oddzielić od duchowej natury człowieka, dochodzą do przekonania, że człowiek stawiając pytania jest ukierunkowany na transcendentne pochodzenie i cel istnienia świata. W świetle ukierunkowania na Boga, historyczne świadectwo historycznego samoobjawienia się Boga w Jezusie Chrystusie może być ponownie ocenione. Wiara w Boga, który jest obecny w świecie, daje nadzieję także w obliczu śmierci, jak zeznał Dietrich Bonhoeffer na krótko przed swoją egzekucją przez bezbożnych nazistów.

18

Las huellas del camino. Culto y devoción a Nuestra Señora del Rocío en tierras americanas, cultura inmaterial de Andalucía

63%

Romero-Sánchez G., Rui A. J.

Sztuka Ameryki Łacińskiej

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2020

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issue 10

15-38

PL

Jednym z najważniejszych kultów maryjnych w Hiszpanii jest kult Matki Bożej z El Rocío, w której pustelni co roku gromadzą się tysiące wiernych napływających z różnych miejsc. Przejawy tego kultu w innych krajach świata są zasadniczo związane z grupami andaluzyjskich imigrantów, choć nie była to jedyna droga jego rozprzestrzeniania się. Obchody święta Matki Bożej z Rocio poza granicami Hiszpanii polegają generalnie odtwarzaniu na mniejszą skalę podstawowych elementów pielgrzymki do Almonte, przy jednoczesnym zagłębianiu się nie tylko w jej aspekty religijne, lecz także w kulturowe i społeczne, mające swoje korzenie w bogatym niematerialnym dziedzictwie Andaluzji. W tym artykule przeanalizujemy ślady tego kultu w takich krajach jak, między innymi, Argentyna, Stany Zjednoczone, Kolumbia, Brazylia, Meksyk czy Peru.

EN

One of the most important Marian cults in Spain is that of El Rocío, in whose hermitage thousands of faithful congregate every year from many diff erent places. Its devotional roots in other countries are fundamentally linked to groups of Andalusian immigrants, although this is not the only way of penetrating them. In their celebration, they generally reproduce on a small scale and overcoming geographical distances, the basic elements of the Almonte pilgrimage, deepening in cultural and social aspects, beyond the religious ones, which sink their roots in the rich Andalusian immaterial heritage. In this article we will analyze the traces of their devotion in countries such as Argentina, the United States, Colombia, Brazil, Mexico and Peru, among others.

19

Wiara w listach św. Bazylego Wielkiego

63%

Paczkowski M. C.

Vox Patrum

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2014

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vol. 61

309-325

EN

The article is an examination of Basil’s teaching about faith and its importance in his large correspondence. The bishop of Caesarea describes faith as the acceptance of the Gospel, the conviction of the truth of the message, a confession of one’s belief in the Trinity. The Cappadocian emphasizes faith as an acceptance and conviction of the truth which comes from the inspired Scriptures and the teaching of the Nicaea. The confession of faith formulated by the Council of Nicaea constituted the essence of the truth of the Christian faith. The bishop of Caesarea indicates the importance of the baptismal formula for the formulation of the true Christian doctrine. During the baptismal rite the baptizand makes their confession of faith and is thus admitted into the community of the faithful. Basil’s teaching of initiation into the Christian mistery is dominated by his use of the word mean the apostolic doctrines which constitute what the „Great Church” taught and believed. The Cappadocian points to the danger of false and heretical assemblies (parasynagogues) and of the false teachers of the faith. It is presented as a way of knowing God. There is also one important emphasis in Basil’s thought which especially characterizes his view of the human steps in the concrete realization of it: the knowledge of God and faith in Him is manifested in love to God and one’s neighbor.

20

La teología de la resurrección del „óleum infirmorum”

51%

Łukaszewski J.

Studia Elbląskie

|

2019

|

vol. 20

435-452

EN

Among the serious problems that influences the human life at least sickness and pain. For this reason, a person who suffers and also in front of his impending death, can feel anxiety, depression, up until the rebellion against God (cf. CCC 1500 – 1501). The Church, by command of the Resurrected Crist, offers therefore a heavenly medicine, meaning the Sacrament of Anointing of the Sick with the oil blessed olive oil by which Christ, he may supportand saves the Sick (cf. c. 998 in CCL). Therefore the óleum infirmorum itself, meaning, the matter of this Paschal Unction consists in itself the seal of revival, of ease (εγερει) and ‒ultimately ‒ of the Resurrection on what the Apostle James says (cf. Jas 5,14 – 15). For this saving gesture, that at the same time asks faith in the grace of God, in the path of sicknessarises the star of hope and suffering – although it does not leave the meaning of suffering – it is converted to a song of praise (Benedict XVI). The entire rite of the Sacrament of raise(állevet) up (cf. Ordo Unctionis Infirmorum Eorumque Pastoralis Curae 76) that at the same time much of the history presents a lot of ways of celebration and receives also a variety of names ‒ from extrema unctio to unctio infirmorum (Vatican Council II) ‒ it permits today determine as a gran and careful task of comforting man made for God in His Church, task done for the sick by the Paschal Oil. Nonetheless, this ecclesial mission must be responsible and permanently supported catechesis (Msgr. Jacek Jezierski).

ES

Entre los graves problemas que influyen en la vida humana se puede destacar al menos la enfermedad y el dolor. Por este motivo, una persona que sufre y además tiene al frente la previsión de su merte, puede sentir la angustia, la desesperación hasta la rebelión contra Dios (cfr. CEC 1500 – 1501). La Iglesia, por el mandato de Cristo resucitado, ofrece entonces una medicina celestial, es decir, el sacramento de la santa Unción de los enfermos con el aceite de oliva bendecido por el que Cristo alivia y salva el enfermo (cfr. c. 998 del CIC). Entonces, el mismo óleum infirmorum, es decir, la materia de esta unción pascual consiste en sí mismo el sello de la revivificación, del alivo (εγερει) y, al fin, de la resurrección sobre el que decía el Apostól Santiago (vid. St 5,4 – 15). Por este gesto salvador, que a su vez exige la fe en la gracia del Señor, en la noche de la vida del enfermo surge la estrella de la esperanza y el sufrimiento –aunque no deja de ser sufrimiento– se convierte en el canto de alabanza (Benedicto XVI). Por lo tanto, todo el rito del sacramento de confortar (állevet) de los enfermos (cfr. el Ordo Unctionis Infirmorum Eorumque Pastoralis Curae 76) que a su vez a lo largo de la historia presentaba muchos modos de celebración y recibía también los varios nombres ‒ desde la extrema unctio hasta la unctio unfirmorum (Concilio Vaticano II) ‒ permite hoy determinar a sí mismo como la gran y cuidadosa tarea de confortar el hombre lo que hace el Señor en su Iglesia, una tarea realizada por el óleo pascual. Sin embargo, toda esta misión eclesiástica debe ser responsable y permanentemente apoyada en la catequesis (Mons. Jacek Jezierski).

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