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1

Bezdroża smutku. Zdrada źródeł radości.

100%

Kozłowski R.

Filozofia Chrześcijańska

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2013

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vol. 10

113-129

EN

Man is a being created for joy. Joy has many sources – small and large. Thus, he experiences great and small, long and short joys, just as great and small love, great and small hopes, great and small faith. Man, by betraying joy, enters a world of grief and despair, he lives as if he did not live, he loses a sense of meaning and value of life. Sometimes man has the courage to ask: “Why am I like this?” Oblomov in Goncharov’s novel never answered the question why I “died miserably,” while E. Stein never betrayed her little joy, little hope and little love – her only joy and truth turned out to be God, whom she sought and found.

2

ODPOWIEDZIALNOŚĆ I OKOLICZNOŚCI. UWAGI W KONTEKŚCIE MYŚLI JOHNA HENRY’EGO NEWMANA I TWÓRCZOŚCI GRAHAMA GREENE’A

80%

Kłos J.

Zeszyty Naukowe KUL

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2016

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vol. 59

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issue 3

77-88

EN

This paper seeks to depict the dynamic nature of the acting person. The point of reference for my analysis is John Henry Newman’s philosophical and theological remarks and Graham Greene’s literary world. Both Newman and Greene defend man’s responsibility and freedom. These areas are threatened because actions are always committed under certain circumstances, therefore there is a temptation to flee from responsibility and freedom by blaming the circumstances. This kind of conduct is typical of inauthentic individuals. There are different experiences and emotional moods that may lead man astray in his evaluation of conduct: pity, pride, and laziness. Eventually, this text argues that responsibility in its most profound meaning does not respond to a given situation, but is an attempt to restore order in reality.

PL

Celem artykułu jest ukazanie dynamiki odpowiedzialności człowieka działającego. Przedstawiona analiza bierze za punkt odniesienia uwagi zarówno filozoficzno-teologiczne Johna Henry’ego Newmana, jak i świat literacki pisarza Grahama Greene’a. Zarówno Newman, jak i Greene stają w obronie odpowiedzialności i wolności człowieka. Te dwa obszary są zagrożone, bo działanie zawsze dokonuje się w jakichś okolicznościach, stąd pojawia się próba ucieczki od odpowiedzialności i wolności poprzez wskazanie na okoliczności. Tak postępują jednostki poddające się nieautentycznej egzystencji. Różne doświadczenia i stany emocjonalne mogą zwieść człowieka w jego ocenie własnego postępowania: litość, pycha, lenistwo. Ostateczną tezą tekstu jest twierdzenie, iż odpowiedzialność w swym najgłębszym znaczeniu nie jest odpowiedzią na zastaną sytuację, ale próbą przywrócenia ładu rzeczywistości.

3

Człowiek leniwy na tle wzorów pracowitości (Prz 6,6-11)

80%

Piwowar A.

Verbum Vitae

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2014

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vol. 25

41-79

EN

The article presents the Book of Proverb’s teachings concerning work and laziness. The analysis is based on the pericope of Prov. 6:6-11 which focuses on the juxtaposition of human sloth and animals’ industriousness. The text shows human work in its extremes and expresses the author’s most significant ideas concerning the aspect analyzed here. The article begins with the synthesis of what the didactic books of the Old Testament teach about work, with particular emphasis on the Book of Proverbs. The article then offers an exegetical analysis of the selected pericope, including the Greek text of Prov. 6:8a-c, where the book’s translator mentions another model of diligence alongside the ant, namely the bee. Prov. 26:13-16 is also referred to here, for the text plays a significant role in completing the picture of lazy man.

4

Grzechy główne i metody walki z nimi w "Homiliach na I List św. Pawła do Koryntian" św. Jana Chryzostoma

61%

Uciecha A.

Vox Patrum

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2001

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vol. 40

247-262

EN

In his description of the reality and the consequences of Capital sin, St. John spoke with evocative eloquence. Using metaphor, imagery and analogy in conformity with the Christian system of values, enabled him to rationalize the underlying motives of human behavior. The quality of his analysis and his gift of rhetoric and eloquence were outstanding.

5

Praca fizyczna w życiu monastycznym: argumentacja św. Augustyna w De opere monachorum

61%

Turek W.

Vox Patrum

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2018

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vol. 70

171-191

EN

This article deals with manual labour in the life of monks as taught by St. Augustine in his treatise De opere monachorum. It describes the social context of the theme with particular reference to the situation in monastic communities of Carthage. Many monks in St. Augustine’s time were against manual labour. The article presents the structure of the Saint’s argumentation. St. Augustine clearly was in favour of the manual work of monks -and indirectly also of that of all Christians. The article analyses his exegesis of two Biblical texts (Mt 6:25-34 and 2Thess 3:10) that explain the need and beauty of work for daily spiritual growth. This is shown primarily on the basis of the teaching and example of the Apostle St. Paul, who was employed in various ways. Then the position of St. Augustine is discussed, according to whom the working monk gains the means of his support, cooperates with the Creator and continues His creative achievement. Work that allows the monk to attain some profit in temporal life and maintains the necessary equilibrium between the needs of the body and soul is shown above all to be a means for the attaining of the reward of eternal life. The monk, however, may be dispensed of manual labour, in part or even totally, in view of pastoral ministry, which plays a primary role in his vocation and mission.

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Bezdroża smutku. Zdrada źródeł radości.

ODPOWIEDZIALNOŚĆ I OKOLICZNOŚCI. UWAGI W KONTEKŚCIE MYŚLI JOHNA HENRY’EGO NEWMANA I TWÓRCZOŚCI GRAHAMA GREENE’A

Człowiek leniwy na tle wzorów pracowitości (Prz 6,6-11)

Grzechy główne i metody walki z nimi w "Homiliach na I List św. Pawła do Koryntian" św. Jana Chryzostoma

Praca fizyczna w życiu monastycznym: argumentacja św. Augustyna w De opere monachorum