Search results - CEJSH

1

The Current Debate on the Relationship between Sin and Sickness in John 5:14

100%

Kubiś A.

|

2022

|

vol. 12

|

issue 2

203-232

EN

The article focuses on the understanding of sin in John 5:14, as well as the relationship between sin and sickness presented in this verse. It provides a thorough status quaestionis on both of these issues. After examining various hypotheses regarding the meaning of sin in John 5:14, the Johannine notion of sin as unbelief is expounded as the most convincing. This sin encompasses the past, present, and future life of the healed man. Thus, contrary to the exegetical opinio communis, the cause-and-effect relationship between sin and sickness does not apply to John 5:14. In light of this explanation, the messages of John 5:14 and 9:2–3 do not contradict each other. Jesus’ words in 5:14, intentionally pronounced in the temple, should be understood as an invitation to follow him in faith.

2

Starość nie tylko latami mierzona w ruskiej literaturze żałobnej (XVII wiek)

88%

Nowak A.

Slavica Wratislaviensia

|

2016

|

vol. 163

337-348

EN

In Ukrainian and Belarusian 17th century literature of mourning there is no one common to all the authors vision of old age. It was presented as adifficult state, filled with suffering and even dangerous for those whom mental and bodily weakness prevented the holding of penance-delayed too long. At the same time, this grim vision coexisted with the optimistic picture of the autumn of life active and fruitful in creative activities. Old age was the penalty for sin, but also one way of moving away from him and sourcing selection everlasting. Old age was sometimes synonymous with maturity, wisdom, young people, could be asymbol of duration in sin. Despite that dra ws certain tendency to recognition of the topic related to the fact that these considerations were partly subordinated to panegyric, and above all pastoral goal. Traditional mourning for the composition elements: to show the size of the loss, mourning the dead or solace grief of the living, most often occur as acomponent of moral exhortations and instructions. The explanation of this trend must be sought in an environment of contemporary authors’ funeral compositions. They were mainly representatives of the intellectual elite of clerical: priests, bishops and archimandrites; church reformers at the same time, cultural activists, workers and publisher. So those who took on their shoulders the renewal of religious life and spiritual and cultural life in The Metropolitanate of Kiev, realizing it and by disseminated in mourning texts role models and moral attitude.

UK

В українській та білоруській жалобній літературі 17-го століття відсутнє спільне для всіх авторів бачення старості. Вона зображена передусім як складний стан, наповнений стражданням, особливо небезпечний для тих, кому психічна та тілесна слабість не дозволила здійснити надто довго відкладуваного покаяння. Водночас цей похмурий образ співіснував з оптимістичною картиною осени життя — активної і плідної творчою діяльністю. Старість була водночас покаранням за гріх, засобом відходу від нього і здобування доброї вічності. Іноді — синонімом зрілості, мудрості молодих, або символом гріховного існування. Попри ці суперечності у підході до проблеми старості можна простежити певну тенденцію використання теми. Вона пов’язана з фактом часткового її підпорядкування панегіричній та, перш за все, пастирській меті. Традиційні елементи траурних композицій: зазначення розміру втрати, оплакування померлого, заспокоєння душевного болю живих — найчастіше виступають як компоненти моральних настанов та інструкцій. Пояснення цієї тенденції слід шукати в середовищі авторів — в основному представників інтелектуальної еліти, насамперед духовної (єпископи, ігумени та архімандрити), в той же час церковних реформаторів, культурних діячів, видавців. Отже, це були подвижники оновлення релігійного та духовно-культурного життя в Київській Митрополії, які реалізували його, між іншим, шляхом поширення в траурних текстах життєвих взірців та зразків моральної поведінки.

3

Świadomość grzechu i poczucie świętości jako dwa bieguny tożsamości prawosławnych Rosjan

88%

Kudroń J.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

|

2013

|

issue 4(26)

373-387

EN

We are convinced that it is impossible to indicate and to describe one leading and homogeneous type of identity, which would be common for majority of Russian Federation citizens in the beginning of XXI century. Since the reign of tzsar Peter I, Russian nation and society have been strongly divided into fractions of the followers of western European culture influences, and their conservative opponents, radically devoted to the local traditions. After the Bolshevik revolution and the soviet period situation turned even more complicated, as the attitude towards communism became another factor of national split. In this article we decided to concentrate on the specific type of old‑Russian, orthodox identity, often named as holly Russia identity – most typical for early Russian state and strongly suppressed by so‑called modern political movements as well as by communists. We are indicating three foundations of holly Russia identity, which are: language, national and religious community and the Christian orthodox state. All these factors are deeply rooted into religious ground, making holly Russia people orthodox believers, creating relatively harmonious civilization of spiritual, material, legal and political culture built on the same religious basis. This order has been violently destroyed by the Bolshevik revolution and the soviet state. When the Soviet Union collapsed holly Russia tradition was legalized back. Since the election of Vladimir Putin it has been also included into official Russian political order. Unfortunately it is very likely, that Vladimir Putin, former KGB officer is only using traditional symbols as the PR and political weapon.

4

Reality of a Sin and how to Overcome it

88%

Popławski J. M.

Roczniki Teologiczne

|

2017

|

vol. 64

|

issue 5: Teologia duchowości - English Online Version

135-143

EN

In theology, a sin is described as mysterium iniquitatis and absolution from it— mysterium salutis or pietatis. In the New Testament a sin is always connected with absolution, “forgiveness,” and sinners are of great concern for Jesus. Nevertheless, modern culture becomes more and more detached from Christian tradition and thus deprives a human being of the spiritual values and makes him become further impoverished. This article provides a synthetic discussion of the reality of a sin—“mystery of illicitness” and also reflects on repentance and reconciliation with God and with one’s own neighbour. The reflections presented in this article are based on the teachings of the contemporary Church and on the Papal teachings especially.

5

Przesłanie dotyczące problematyki grzechu w Księdze Psalmów

88%

Adamczyk D.

Colloquia Theologica Ottoniana

|

2012

|

issue 2

51-80

EN

Psalmists stigmatize attitude of the godless. They are showing their in contrast with cautious. They pay attention on sinful attitude several persons and sins of all Israel. They see good fortune of sinners but they see their tragic end too. They exhort people to reflection. They indicate that sources of every evil is pride. The pride serious endangers for religious attitude of human. Every single human sinned. Human has been presented like tempted to sin since outset of human existence. Psalmists say that people have to admit that they sinned and ask for forgiveness. Sinner ought to hope in the God and still ask for the God about his inner renewal.

6

Клетвата во македонската традиционална култура

88%

Петреска В.

Poznańskie Studia Slawistyczne

|

2012

|

issue 3

EN

Curses are spoken formulas that express a desire to happen something bad in the future to someone or something, with the assurance that it will capture. This conviction or belief is based on faith in the magical power of the word. In the folk life curses are being made when the most important values in the community are injured. Therefore, curses are discussed in relation to the values that are maintained in a given community, and their violation determines sin, and depending on the committed sin and weights required curses or punishments. Looking from this social perspective, they represent a measure of values in the society that occurs as an indication of distortion of values, whether those who suggest deteriorated values occupy a high or low social status in the community or family. The curse is correcting the distortion, i.e. some satisfying justice, out exclusively on force majeure, and indefinitely. In this regard it emphasizes that the most important values in traditional Macedonian culture were life itself, created progeny, and their family, property and honor. Most evidence of the belief in the power of the curse by folk stories is the event of an accident either cursed person or his family. Therefore, curses also point another very important value, which is highly appreciated – the natural course of human life, birth-marriage-death, that value in ritual practices tend to emphasize or re-establish if it is disturbed, and curses she tries to unravel.

7

Kształtowanie społeczeństwa chrześcijańskiego. Wybrane aspekty działalności łacińskich ojców Kościoła V i VI w.

88%

Wygralak P.

Annales Missiologici Posnanienses

|

2016

|

issue 21

87-100

PL

The article outlines the main directions of the evangelization of the Church Fathers in the 5th and 6th centuries and the numerous obstacles which they encountered in their pastoral ministry. The spreading of pagan practices, magic and all kinds of superstitions were still visible even among the baptized people. Another problem they had to face, no less difficult to overcome, was a moral dissolution, as well as rampant alcoholism. Hence their sermons so often featured merciful God, ready to forgive every person. They also pointed some ways to deepen one’s faith. Thus they tried to form a Christian society, guided by the spirit of the Gospel in every sphere of life.

8

Katecheza o grzechu Kaina na podstawie perykopy z Rdz 4,1-16

88%

Adamczyk D.

Studia Pastoralne

|

2010

|

vol. 6

183-202

EN

Cain selfishly negated differentiation in the world, which was established by God. He lacked an appropriate relationship with himself. He didn’t overcome evil tendencies, didn’t gain control over sin and allowed himself to commit murder. Breaking our relationship with God leads to injustice in relations with others. Even after his sin, God attempts to re-establish dialogue with Cain, who however again turns out to be hardened toward God’s voice. For his sin he is cursed and outcast. God still promises him protection and places a mark upon him. Because He wants the conversion of the sinner more then his death. God gives him a chance for transformation.

9

Strategia grzechu według Rdz 4,6-7

88%

Wilk J.

Studia Pastoralne

|

2014

|

vol. 10

192-199

EN

This article, analysing the Book of Genesis 4:6-7, describes the process of growth of the human weakness to sin. Earlier, objectionable behaviour prepares the ground for temptation to heavy sin. It is a process that takes on its intensity and strength and which gradually shows the Man the way to evil. Sin, and more precisely the temptation to sin is patient and as in the description of conversation between God and Cain, it stands by the door to person’s heart (will). In attribution of Man is the decision of opening the door (acceptance on evil). The text Gen 4:6-7 that can be an (later?) attempt to solve this tragic ending of the story about Cain and Abel (Gen 4:1-16), was given to a contextual analysis. Next, there was made a syntactic and semantic study over the formula, being the example of connecting the grammatical anomaly with an unusual as for the Old Testament terminology. The last part of the article is the discussion the theological and psychological meaning of Gen 4:6-7.

10

„Proti kněžskému neřádu, krve křesťanské vylévání, lakomství, svatokupectví, obžerství, smilství, pýše a neposluhování svátostmi.“ Sedmero hříchů a utrakvisté v 16. století

75%

Červenka R.

Folia historica Bohemica

|

2015

|

vol. 30

|

issue 2

257-277

EN

This essay analyses issues connected with the sin on selected sources of the middle current of Utraquism in the 16th century. As the latest research has shown, it is a distinctive tradition following the onset of Bohemian reformation and, in many respects, preservation elements of local mediaeval Christianity. From this point of view, the essay analyses texts created by “official” defenders of the traditional Utraquist catechism in the first half of the 16th century, i.e. Bohuslav Bílejovský and Pavel Bydžovský. However, the Utraquist movement is not represented only by persons of the official ecclesiastical policy, but also by priests engaged on the local level. Masopust, a book by Vavřinec Leander Rvačovský, is remarkable for reflection on this environment. The reader can encounter original elaboration of the seven sins to which we can apply theses by Richard Newhauser on transformation of functionality of the seven sins at the turn of Middle Ages and Early Modern Period. Through the issues of the sin and the subsequent penance, which are inseparable for the Utraquists, we can observe how Utraquists worked with this theme against the background of confessional polemics, which represent a key topic in the religious life of the 16th century.

11

Dwie wersje Modlitwy Pańskiej odczytane w kluczu inicjacyjnym

75%

Mateja L.

Vox Patrum

|

2017

|

vol. 67

389-401

EN

The article attempts to prove the validity of Origen’s thesis that two versions of the Lord’s Prayer noted by evangelists Matthew and Luke represents two different prayers. To validate the thesis, the author interprets extracts from the New Testament by using the initiation method. Through this method he demonstrates that catechumens were probably taught the version of the Lord’s Prayer noted by Luke, while the version written by Mark could be destined for those who had been baptised.

12

THE PASTORAL ASPECTS OF THE CALL TO SOBRIETY IN THE APPARITIONS OF THE MOTHER OF GOD IN GIETRZWAŁD IN 1877

75%

Brzozowski K.

Forum Teologiczne

|

2018

|

vol. 19

15-27

EN

Addiction is among the many illnesses that modern man suffers from. One of the most extreme and dangerous addictions is alcoholism. A person suffering from alcoholism is unable – using his own strength - to stop its destructive character, both in the psycho-physical and the spiritual spheres. Many public institutions provide various forms of help, and among them the Church certainly plays a significant role. The primary task of the Church is to bring all of its members to the ultimate goal of eternal salvation. The apparitions at Gietrzwałd, which took place 140 years ago, seem to confirm the care that the Mother of God has for the salvation of every human being, especially one afflicted with the reality of drunkenness. She calls abusers of alcohol to conversion and to break with such a life. The exhortation contained in the Gietrzwałd message imposes particular tasks on the pastors of the shrine to care for those who are afflicted by any sort of addiction. The shrine, because it was chosen by the Mother of God, is equipped with special pastoral tools to undertake these tasks zealously. The effectiveness of fulfilling this sacred mission will certainly depend on cooperation with the Heavenly Mother, and in terms of those combatting sinful ailments, it will depend on the spiritual struggle, which must be accompanied by a child-like trust. After all, Mary assured all her perpetual help with these words: “Do not be sad, because I will always be with you”.

13

Słownictwo św. Łukasza o grzechach i ich odpuszczeniu

75%

Gryglewicz F.

|

1974

|

vol. 21

|

issue 1

37-49

PL

L ’examen des significations des mots dont Luc appelait les pécheurs: ofeletai, anomoi, adikoi, peneroi, acharistoi et encore qu’il utilisait pour définir les péchés: kakia, hamartia, permet de préciser ce que Luc comprenait par péché; c’était un vaste éventail de manquements à Dieu, concernant Dieu lui-même et embrassant les rapports entre les humains. L e vocabulaire, concernant la rémission des péchés, metanoeo, epistrefo et afiemi, prouve que Luc ne considère pas le péché en tant que dette envers Dieu; les péchés ne sauraient être remis qu’à ceux qui regrettent et se convertissent. II en est ainsi pour le baptême (apolouo) et pour la rémission des péchés accomplis après le baptême. La rémission est entière (axaleifo ), ce qui montre une suprême clémence de Dieu éprouvant de la joie à faire du bien aux hommes. Luc apporta au monde helléniqu e l’idée du péché avec lequel il nous faut compter et, soulignant l’importance des commandements de Dieu, rendit plus lucide la conception sémite du péché. Sa façon de considérer le péché et principalement l’oubli des péchés qu’il professait amenèrent la paix dans la vie quotidienne des fidèles.

14

Interpretacja pokutna Janowego opisu obmycia stóp uczniom przez Jezusa. Cz. 1: Interpretacje sakramentalne na tle współczesnych wyjaśnień J 13,1-20

75%

Kubiś A.

|

2018

|

vol. 8

|

issue 3

379-420

EN

The article deals with the Johannine narrative on the foot-washing, giving a critical review of the current scholarship on the interpretation of Jesus’ gesture (Part 1) and adding a new argument in favor of a penitential reading of the pericope (Part 2). The first part of the study presents status quaestionis, summarizing various interpretations, distilled into three categories: (1) naturalistic or socio-cultural, (2) symbolic, and (3) sacramental. This initial survey starts with a review of all possible ancient cultural contexts, both pagan and Jewish, in which foot-washing occurred, followed by various possible readings of the pericope based on these backgrounds; our analysis suggests that the purely naturalistic explanations do not resolve satisfactorily all the complexities of the text. Next, at least fifteen arguments are enumerated in favor of a symbolic interpretation, with a short survey of noteworthy examples of this approach. Then, various sacramental readings are presented, with a special focus on the baptismal explanation, which indeed has held the most prominent position among the sacramental interpretations within the historical exegesis of the text.

15

Spiritual Support for Survivors of Domestic Violence in the Catholic Church in Poland

75%

Pater D.

Studia Ełckie

|

2022

|

vol. 25

|

issue 1

53-69

EN

Spiritual consequences of domestic violence and the possibility of helping its survivors by the Catholic Church differ from the ones provided by the state. The Church sees every human being as a gift of life offered by the Creator. According to His teachings, the purpose of life, the purpose of Christian spirituality, is reaching fullness both temporally and eternally. Therefore, all human experiences – good and bad – have a deep sense and purpose. Violence, which has been with us since the very beginning of humanity, is evil that we have to renounce and atone for; it is a contradiction of love. However, no matter what penalty is administered on a guilty person, God gives a sacrament of confession, which is one of the healing sacraments that open the way to repentance and forgiveness. One has to bear in mind that regardless of its form – physical, psychological, economical, or self-destructing behavior – every act of violence is, for a believer, not only a violation against human norms but also a sin against God’s majesty. Clerics can and should help both victims and perpetrators of violence because they have experience and knowledge of human problems and tragedies; on the one hand, they perform the sacrament of reconciliation, on the other hand, they can work with families struck by violence, supporting them on the way to reconciliation and forgiveness.

16

In Vitro Method in the Understanding of Polish Secondary School and University Students: Between Prohibition and Choice

75%

Baniak J.

Polish Sociological Review

|

2016

|

vol. 196

|

issue 4

514-530

EN

This article presents an analysis of the views and opinions of secondary school students in Kalisz and university students in Poznań in regard to in vitro fertilization and its use by infertile couples. The basis for the analysis is sociological research conducted in the years 2007 and 2011 among 456 secondary school students and 426 university students.

17

Kapłańska posługa w konfesjonale jako wyzwanie współczesności

71%

Zabielski J.

Teologia i Moralność

|

2015

|

vol. 10

|

issue 2(18)

137-151

EN

Modern society is characterized by the disappearance of the sense of sin and guilt. This loss of moral responsibility leads the man to the loss of unity with God, with ourselves and with others. This fact poses a particular challenge to the moral and pastoral function of the Church. The unique "place" of man's encounter with God and with himself is the sacrament of penance and reconciliation. Hence, the ministry of the confessional and other forms of spiritual help of the priest in evaluating of human life, and directing it are a special challenge of contemporary times. The document of the Congregation for the Clergy "Priest - the minister of Divinity Mercy. Helpers for confessors and spiritual directors" was dedicated to this issue. Analyzing the content of these indications, in this article have been taken two issues: 1. Sacramental ministry of confessor.2. Confessor as a spiritual director.

PL

Współczesne społeczeństwo charakteryzuje zanik poczucia grzechu i winy . Ta utrata odpowiedzialności moralnej człowieka prowadzi do utraty jedności z Bogiem, z samym sobą i z innymi. Fakt ten stanowi szczególne wyzwanie dla moralnej i pastoralnej funkcji Kościoła. Unikalne "miejsce" od spotkania człowieka z Bogiem, z samym sobą, jest sakrament pokuty i pojednania. W związku z tym posługa konfesjonału i innych form życia duchowego jest bardzo pomocna. Dokument Kongregacji Duchowieństwa "Kapłan - sługa Bożego Miłosierdzia" wskazania dla spowiedników i kierowników duchowych został poświęcony właśnie tej kwestii. Analizując treść tych wskazań, w tym artykule zostały podjęte dwie kwestie:1. Sakramentalna posługa spowiednika.2. Spowiednik jako kierownika duchowego .

18

„Paenitentia" i „Exomologesis" w „De Paenitentia" Tertuliana

63%

Tyburowski K.

Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej

|

2016

|

issue 23

371-383

EN

Tertullian in his treatise De paenitentia written at the end of the Catholic period of his life, believes that God can forgive the sins of man, and the penance is a prerequisite for this. First, a person can receive God’s mercy by taking repentance before baptism. The effect of this is forgiveness of all sins in the sacrament of baptism. Such a penance is determined by the word paenitentia. After having committed a mortal sin after baptism, Tertullian sees the opportunity to enter once again the path of repentance and receiving forgiveness through public confession and also severe public penance. He leaves so the way leading to the rapprochement to God, which is determined by the word exomologesis.

19

Personalistyczna interpretacja grzechu pierworodnego

63%

Antoniewicz M.

Roczniki Teologii Dogmatycznej

|

2012

|

vol. 4(59)

259-273

EN

The article is an attempt to present the personalistic interpretation of the original sin. The subject matter connected with the sin of our Primogenitors is complex and multidimentional, it requires a systematic analysis conducted from different perspectives. Due to several charges leveled against the doctrine of protological sin in late 20th century, new propositions for the interpretation of this issue have emerged. The subject of this analysis is a personalistic approach to the issue presented in three paragraphs: 1) The mystery of human evil (mysterium iniquitatis), 2) A drama of the fall of the first people and 3) A theological analysis of structural elements of the original sin.

20

Patriarcha Jakub w przepowiadaniu homilijnym

63%

Krasowski A.

Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)

|

2012

|

vol. 3(59)

191-210

EN

Jacob is the son of Isaac and Rebekah. In his attitudes and acts he is not irreproachable, righteous and transparent, but all the same it is with him that God creates history! Already when he was being born he grasped his brother Esau by his heel. Using a trick he bought the birthright and his father’s blessing. So he has to escape. In Laban’s home he marries Leah and Rachel who give birth to his children. When he was returning home with his whole family he had an encounter with God, during which encounter God changed his name to Israel. This was also the moment of Jacob’s inner transformation, when a treacherous and dishonest man was changed into an indomitable, subject to God one. The article shows these stories in a certain very important key. The history of Jacob’s life and various events connected with it is the way the inspired author shows how God led his chosen one towards himself. This is important for us, who are chosen by God and called to be saint by the mandate of holy baptism, as also each of us has his own history of life, including good and edifying events, but also difficult and ambiguous ones. And if it is so, maybe God—like in Jacob’s life—also in our lives, through exactly such events leads us to himself!

Refine search results