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1

Cabasaria — nieznane matryce papieskich podróży

100%
Woźny A.
Prace Literackie
|
2011
|
vol. 51
155-175
EN
The article introduces the reader to the hitherto unknown world of the cabasaria, modelled by the Vatican Radio-edited bulletins that served as John Paul II’s itineraries. I try to demonstrate that they draw on the tradition — going back to the 4th century — of pilgrims’ accounts, the itineraria, and like them contain information about the route of a pilgrimage, the schedule of its successive stages, the patrons of the shrines visited during the pilgrimage, and about the geographical and cultural peculiarities of the visited countries. The detailed cabasaria refigure (in Ricoeurean sense) John Paul II’s pontificate, creating its characteristic, pilgrimage-based categories of time, within which there emerge rich, varied and multilayered temporal structures. The cabasaria also turn out to be constructs marked by intensified dialogue: in addition to direct addressees (journalists of the Vatican media), they invoke a supra-addressee — external recipients (secular media journalists), whose role strengthens with successive pilgrimages.
2

KONFLIKT INTERPRETÁCIÍ. NAPÄTIE MEDZI UNIVERZÁLNOU A MIESTNOU CIRKVOU

100%
Juhás V.
Verba Theologica. Teologický časopis
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2013
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vol. 12
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issue 2
85 – 96
EN
This article presents the relationship between the universal and the local church on the basis of the classical tension of two thinking worlds – Platonic and Aristotelian, which in this theme are represented by Ratzinger and Kasper. The first author demonstrates the ontological preference of the universal church in comparison with to the local church. The second debater rather seeks to promote their equal significance. Both of these views, however, are present in the whole history of the theology from the beginning. Therefore, this article is not trying to favour one of them, but to preserve both in the right dialectical tension, where they can complement and correct each other.
3

THE PROBLEM OF FAITH IN THE TEACHING OF POPE BENEDICT XVI (Problematyka wiary w nauczaniu Benedykta XVI)

100%
Proniewski A.
Rocznik Teologii Katolickiej
|
2011
|
vol. 10
113-130
EN
Faith is the question which is much emphasized in the teaching of Pope Benedict XVI. Faith is what leads every Christian to God. Without faith we are deprived of the sense of life. According to Benedict XVI, faith is what determines the unity of an individual with the Triune God. The belief in the existence of one God in three Persons is one of the most mysterious aspects of the Christian doctrine. To accept it, one has to mature within the Church, which is a natural environment and the source of faith. Faith is initiated by God's grace, however, it is necessary for an individual to cooperate with it. Faith means to become close to God and acknowledge the truth revealed by Him. The full maturity and internal stability of a person is based on his relationship with God, which establishes itself in the encounter with Jesus and which is being strengthened by the presence of the Holy Spirit. Benedict XVI emphasizes the need to combine faith with reason. Faith and reason support each other. Faith is deepened and becomes better justii ed in the process of reasoning. The open dialogue between faith and reason helps a person to see the rationality of belief in God. Faith is a common act and the credo of the Church. What the Church needs today is the young with their faith and idealism. The Church needs them to show the world Jesus Christ, who becomes visible in the Christian community. That is why the dialogue with the young is so important. The young should be seen not only as an object of pastoral work, but also an active element of the Church's mission. The Pope's teaching also stresses the role of the Church as the natural environment of faith and warns people against juxtaposing Christ and the Church. Faith is connected with hope and love. The three virtues depend one on another, strengthen, complete and impact mutually. Faith is also manifested bythe attempts made by a person to deepen it. It shows an individual a perspective of the reality which is everlasting, eschatological and which is identii ed with heaven.
4
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ΑΝΑΤΟΛΗ ΚΑΙ ΔΥΣΗ ΣΤΟ ΕΡΓΟ ΤΟΥ ΜΕΓΑΛΟΥ ΦΩΤΙΟΥ ΠΑΤΡΙΑΡΧΟΥ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΩΣ

72%
Lamprou S. D.
Konštantínove listy
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2016
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vol. 9
|
issue 1
11 – 28
EN
The unstable circumstances in Byzantium due to the differences between the ecclesiastical and political powers and the immediate ordination and election of Photios to the throne of Patriarch of Constantinople, gave the pope of Rome Nicholas I the chance to make claims over ecclesiastical issues. His non‑canonical interventions, the missions imposing Latin customs and language in services, with the patriarchate of Constantinople in Bulgaria and Moravia at the same time, along with the doctrine of “filioque” led Photios to call the Synod of Constantinople (879 – 880), thus putting an end to the pretensions of the popes and preventing the imminent schism between East and West. The deeper causes that led to the increasing dissension between the East and West and finally to the schism in 1054 are analysed in the survey by means of the source material founded in the work of Photios.
5
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Walka stronnictw o tron biskupi w Rzymie w drugiej połowie IV wieku, czyli od papieża św. Juliusza przez Liberiusza do św. Damazego

58%
Spychała D.
Studia Europaea Gnesnensia
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2012
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issue 5
213-238
PL
In the 4th century AD, with the ongoing Christological debate, personal ambitions, political, ideological and economic problems came to the surface, which ravaged the structure of the Universal Church. The east of the Empire was a particularly susceptible area, but similar phenomena were also taking place in the Eternal City.  In the latter half of the 4th century, against the backdrop of debate sparked by the teachings of Arius and the intervention of Constantius II in the internal matters of the Roman Church, divisions ensued.  The causes behind such state of affairs appear so complex that one cannot conclusively state whether this resulted from personal ambitions or whether the issue of maintaining orthodoxy was at its roots.  It seems that in the discussed events the Aryan affair was merely a pretext for pursuing now indeterminable goals of the groups into which the community of Roman Christians had been split.               
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