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1

Biblijna teologia góry jako miejsca spotkania z Bogiem

100%
Markiewicz A.
Studia Koszalińsko-Kołobrzeskie
|
2020
|
issue 27
123-134
PL
Góra jest miejscem, które ma przede wszystkim znaczenie geograficzne. Góra jest również pojęciem, którym zajmują się teologowie. W Piśmie Świętym wzgórza pełnią różnorodne funkcje, co jest właściwe wszystkim ludom starożytnym, które łączyły górę z kultem. Na wzniesieniach nawiązywano dialog z Bogiem. Na górach objawia się Jahwe i proklamowana jest Jego wola. Hebrajczycy mieli wielki szacunek do gór i uważali, że jest to teren, przebóstwiony, gdzie czuje się obecność Stwórcy panującego nad światem. Jahwe jest wychwalany na wzgórzach. Góry łączą się także z działalnością Jezusa, który wielokrotnie modlił się na górze, na górze proklamował swoje błogosławieństwa, przemienił się na górze i zmarł na górze Kalwarii. Góra jest miejscem spotykania osób – Boga i człowieka. Góry w Piśmie Świętym stanowią nieodłączny element kultury religijnej.
EN
A mountain is primarily a place of geographical significance. However, a mountain is also a concept that theologians deal with. In the Scriptures, mountains perform a variety of functions, a rule common for all ancient civilizations, which associated them with worship. It is on a hill where the dialogue with God takes place. Jehovah reveals Himself in the mountains and there His will is proclaimed. The Hebrews respected the mountains and believed that they were an area that is divinized, where one can feel the presence of the Creator ruling over the world. As a result, Jehovah is praised in the hills. The mountains are also connected with the activity of Jesus, who repeatedly prays on the them and proclaims his blessings there. His transfiguration and takes place on a mountain and He dies on the mount of Calvary. Mountains are places of meeting – God and men. In the Holy Bible they are an inseparable element of religious culture.
2

Wspinaczka w wersji cyfrowej: droga od prostej symulacji do atrakcji w grach wideo

84%
Flamma A.
Góry, Literatura, Kultura
|
2015
|
vol. 9
237 - 246
EN
The aim of the article is to present the essence of virtual mountain climbing in high-budget video games and simple simulation programmes. The author analyses two aspects of the topic: climbing as a physical activity, and the way and context in which it is presented. That is why the article features a broad historical background of mountain climbing in video games beginning already in the early 1980s, illustrating the changes occurring in video games. Next, the author presents the way in which mountain climbing itself can function on its own in marketing. The Tomb Raider or Assasin’s Creed game series discussed in the article are an excellent example of this, also showing how important climbing can be to a game. In addition, the author of the article reflects on whether and how climbing can make video games attractive. The titles in question are to illustrate various aspects of the topic.
3

Benedyktyni na górach, cystersi w dolinach — usytuowanie polskich klasztorów jako element tradycji i współczesnej komunikacji wizerunkowej

67%
Borkowski I.
Góry, Literatura, Kultura
|
2015
|
vol. 9
51 - 65
EN
Like in the past, today, too, the location of a monastery as a place of seclusion and contemplation is by no means insignificant. Another aspect is that of the image — a monastery location on top of a mountain, among mountain tops or, on the contrary, in a river valley is still an important element in building its image. Those who are fortunate to live in such a monastery — a place of elevation or seclusion in inaccessible mountain valleys — can also point to this topographic feature as an opportunity to perfectly fulfil their spiritual location. In part one the author points to numerous examples demonstrating that the location of a monastery has usually been one of the important aspects of building a positive story of the place and the people living in it.
4
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Synaj górą objawienia Imienia Boga

51%
Kosytorz R.
Scriptura Sacra
|
2013
|
issue 17
169-180
EN
God who revealed himself to Moses on Mount Horeb, revealed himself to humanity in a way that he had never been revealed before. Until the moment Moses encounters God in the burning bush God had always been known as „the God of your father, the God of Abraham.” (Exodus 3;6). Then He calls himself „ I am who I am” (Exodus 3;14), a name which describes his eternal power. God gives Moses his own personal name, which is very important for Jews. (A name expresses the person’s essence and identity. God having a name is not an anonymous force. To disclose one’s name is to make oneself known to others). God reveals himself as God of Covenant who is faithful and compassionate, merciful and gracious. God gives laws ensuring justice for everybody, telling at the same time that mercy goes before punishment. Thus, God revealing himself on Mount Sinai (Horeb) is God full of mercy, which is an anticipation of the New.
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