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1

Rodzice chrzestni (Godparents) i opiekunowie duchowi (Sponsors) w Kościele Anglikański (Church of England)

100%

Maciaszek P.

Łódzkie Studia Teologiczne

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2010

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vol. 19

171-184

EN

The role of Godparents is to speak on behalf of the infant being baptised during the baptism service itself and to support the parents in bringing the child up as a Christian within the family of the Church, so that that they will confess the faith for themselves and come in due time to confirmation. In order that they can fulfil their role Godparents need be able to make the declarations and promises in the baptism services, which is why the Church of England requires all Godparents to be baptised themselves and normally to be confirmed as well. That is also why it is not possible for a member of another faith to be a Godparent. Those who are baptised as infants normally have to have at least three Godparents. At least two of them have to be of the same sex as the infant and one has to be of the opposite sex. If it proves impossible for there to be three Godparents it is possible for a baptism to take place with one Godfather and one Godmother. Parents can be Godparents to their own children providing there is at least one other Godparent as well. Those who are older when they are baptised have sponsors rather than Godparents. The role of the Sponsor is not to speak for the person being baptised, but to formally present them for baptism and to help them in their growth as Christians after they have been baptised. There need to be at least two and preferably three Sponsors and they are chosen by the candidates for baptism themselves. Like Godparents they need to be baptised and normally also confirmed. As a Godparents, they have a special role. It’s about helping a child to come to know God, encouraging them in their spiritual life and supporting them in their membership of the local church. Godparents will be expected to be attend the child’s baptism, where they will make promises to help to bring them up in the Christian faith. It’s a role that will develop over time, as their godchild grows up and develops their own faith. The most important gifts godparents can give their godchild are their time, presence and prayers, but they will probably also want to mark the baptism or confirmation by giving a special gift. Godparents don’t have to buy expensive gifts. A simple, meaningful present is a good choice – maybe something to be used at the baptism, or a gift to be kept for later.

2

Stowarzyszenie Żydów-Chrześcijan w Polsce i dobroczynna działalność anglikanów w międzywojennej Polsce

71%

Flisiak D.

Acta Universitatis Lodziensis. Folia Historica

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2016

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issue 96

161-174

EN

Association of Jewish Christians was established in 1930. The aim of this initiative was an agreement between the two missions of the Church of England, which operated in interwar Poland, London Society for Promoting Christianity amongs the Jews and The Barbican Mission to the Jews. The first of them acted in central Poland, the other in the eastern provinces. Both organizations conducted missionary activity among Jews. The aim of the association was to provide assistance to Christians of Jewish origin (neophytes). This was due to the fact that such persons were removed from the communities in which to exist so far. Soon, the idea of the association fell because both organizations competed with each other. After some time, members of the The Barbican Mission to help neophytes brought to life Care Society converts the Israelites, „The Samaritan”.

PL

Stowarzyszenie Żydów-Chrześcijan powstało w 1930 r. Celem tej inicjatywy było zawarcie porozumienia między dwoma misjami Kościoła anglikańskiego, które działały w międzywojennej Polsce, Londyńskiego Towarzystwa Szerzenia Chrześcijaństwa wśród Żydów oraz Misji Barbikańskiej. Pierwsza z nich działała w centralnej Polsce, druga w województwach wschodnich. Obydwie organizacje prowadziły działalność misyjną wśród wyznawców judaizmu. Celem stowarzyszenia było niesienie pomocy chrześcijanom pochodzenia żydowskiego (neofitom). Było spowodowane to tym, że takie osoby były usuwane ze wspólnot, w których dotychczas egzystowali. Wkrótce idea stowarzyszenia upadła, ponieważ obydwie organizacje konkurowały ze sobą. Po pewnym czasie członkowie Misji Barbikańskiej, by pomóc neofitom, powołali do życia Towarzystwo Opieki nad nawróconymi Izraelitami „Samarytanin”.

3

Historia liturgii Kościoła anglikańskiego

63%

Jones R., Karcz B., Tyrała R., Zając A., Delimat W., Janicki J. J., Malik J., Sterczewska L., UPJPII i., Pasek W., Karcz B., Malik J., Sterczewska L., UPJPII i., Pasek W.

Pro Musica Sacra

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2016

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vol. 14

EN

In his lecture the speaker presented the history and evolution the Anglican Church Liturgy, since its earliest beginnings until nowadays, by providing the comprehensive historical background of the foundation of the Anglican doctrine, giving the overview of reformation influences and presenting the key figures of the Anglican religion and culture. The lecture closes with the description of modern Anglican liturgy in its daily practice.

PL

Paul Jones przedstawił historię i ewolucję liturgii Kościoła anglikańskiego od początków aż do dziś, ukazując równocześnie wpływy reformacji na doktrynę anglikańską. Przedstawił najważniejsze postaci Kościoła anglikańskiego – teologów oraz ludzi kultury. Wykład kończy się opisem współczesnej anglikańskiej liturgii w codziennej praktyce.

4

The Anglican Church in Poland

63%

Toszek B. H.

Acta Politica Polonica

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2017

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vol. 39

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issue 1

91-99

PL

Wspólnota anglikańska w Polsce należy do najmniejszych i najsłabiej rozwijających się związków wyznaniowych. W artykule przedstawiono historyczne, a także współczesne uwarunkowania o charakterze społecznym, religijnym i prawnym mające kluczowe znaczenie dla powolnego wzrostu liczby „polskich” anglikanów.

EN

The Anglican community in Poland is one of the smallest and slowest developing religious organizations. The article shows historical and present, social, religious and legal determinants, crucial for sluggisg growth of ‘Polish’ Anglicans number.

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Eschatologia anglikańska

51%

Kopiec P.

Roczniki Teologii Ekumenicznej (Annals of Ecumenical Theology)

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2011

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vol. 3(58)

133-149

EN

Eschatological question have a central place in the structure of faith. Asking about life after death is of deeply existential nature, connected with the most immanent human’s desires and hopes. In the structure of the theological systems of the Christian confessions however, eschatology stays behind, as it is treated as a non-scientific story. It concerns theology of all Christian churches. Anglican theology looks for the via media, a middle way between protestant and catholic traditions and compiles different trends of theological thinking. Its most appropriate description is provided by the rule of comprehensiveness, which means the inclusion into Anglican confession various attitudes toward theological questions. The rule of comprehensiveness refers also to the eschatology – within Anglican system one could find various images of heaven and hell and various ideas of life after death. Three main doctrines should be here enumerated – the universalism, which assumes salvation for all human beings, traditional belief on hell and the annihilation. Which one is preached depends often of the time and the social relation of epoch.

6

Konwersje na chrześcijaństwo w przedrewolucyjnym Iranie

51%

Rzepka M.

Studia Religiologica

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2013

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vol. 46

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issue 2

79–94

EN

Conversions to Christianity in Iran before the Islamic Revolution in 1979, being an evident result of the missionary activity conducted in this area from the 19th century, could be studied as part of the history of Christianity among Iranians. Conversions to Christianity, rather rare in the period analysed, are connected to the social and political changes in the whole country. There are two moments which seem to have given the best opportunity for spreading Christianity among Iranian people: 1) the political transformation starting in the 1920s – the end of the Qajar dynasty and the beginning of the reign of Reza Pahlavi, before he started to implement his national policy and 2) the 1960s – the reign of Mohammad Reza Pahlavi. Among all Christian churches existing in Iran at that time, only the Anglican Church was focused mainly on proselytising and turning Iranian Muslims, Jews or Zoroastrians to the Christian faith. However, the statistics indicate that, in spite of such activity, the total number of converts prior to the revolution did not exceed 1000.

7

Via Veritatis: Learning to Trust with John Henry Newman

51%

Mendoza C.

Wrocławski Przegląd Teologiczny

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2022

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vol. 30

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issue 2

113-129

PL

Artykuł przedstawia najważniejsze doświadczenia osobistego nawrócenia Johna Henry’ego Newmana, które doprowadziły go do większego zaufania Opatrzności. Jak sam pisze, doświadczenia te stały się swoistą manifestacją Bożej prawdy w jego życiu. Pierwsze doświadczenie miało miejsce, gdy w wieku piętnastu lat uświadomił sobie, że Bóg jest stale przy nim. Drugi moment nawrócenia nastąpił, gdy doświadczył słabości i śmierci swojej siostry, co zmusiło go do odejścia od intelektualnego perfekcjonizmu wyznawanej wiary ewangelicznej. Trzeci ważny moment pojawia się po odrzuceniu ruchu oksfordzkiego, kiedy Newman dochodzi do wniosku, że to nie Kościół anglikański, lecz Kościół katolicki posiada całość chrześcijańskiej prawdy i tradycji. Wreszcie czwarte doświadczenie przychodzi w okresie katolickim Newmana, kiedy po konfrontacji z definicją nieomylności papieskiej odkrywa, że stoi w pewnej sprzeczności z autorytetem Kościoła. Wymienione doświadczenia pozwoliły zdefiniować pojęcie zaufania w nauczaniu i życiu Newmana. Podążamy za tym autorem na trasie jego refleksji, aby podkreślić, że chociaż w Kościele katolickim zaufanie jest związane z wiarą i postawą pasterzy, to jednak nigdy nie jest ono ani sprzeczne z rozumem, ani mu podporządkowane.

EN

This work summarizes the moments in which John Henry Newman experienced a personal conversion, which led him to a greater trust in Providence. As he writes, these moments became a kind of manifestation of God’s truth in his life. The first moment occurred when, at the age of fifteen, he came to know that God was constantly with him. He grew aware of a second conversion, when he experiences the weakness and death of his sister, which compelled him to move away from the intellectual perfectionism of the evangelical faith he professed. The third moment came after the rejection of the Oxford Movement, when Newman arrived at the conclusion that it was not the Anglican Church, but the Catholic Church, that possessed all of Christian truth and tradition. Finally, the fourth moment of conversion emerged in Newman’s Catholic period, when he was confronted with the definition of papal infallibility and showed himself to be in some contradiction with the authority of the Church. These moments allowed us to define the concept of trust in Newman’s teachings and life. We follow this author in his itinerary of reflection to underline that, although in the Catholic Church trust is related to faith and is observed in pastors, this trust is never contrary nor subjected to reason.

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1 Acta Politica Polonica

1 Acta Universitatis Lodziensis. Folia Historica

1 Pro Musica Sacra

1 Roczniki Teologii Ekumenicznej (Annals of Ecumenical Theology)

1 Studia Religiologica

1 Wrocławski Przegląd Teologiczny

1 Łódzkie Studia Teologiczne

1 2022

1 2017

2 2016

1 2013

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1 Delimat W.

1 Flisiak D.

1 Janicki J. J.

1 Jones R.

1 Karcz B.

1 Kopiec P.

1 Maciaszek P.

1 Malik J.

1 Mendoza C.

1 Pasek W.

1 Rzepka M.

1 Sterczewska L.

1 Toszek B. H.

1 Tyrała R.

1 UPJPII i.