Search results

1

Prejavy ideového pluralizmu a indoktrinácie vo filozofii Štefana Polakoviča a maximiliána chladného-hanoša v rokoch 1939 – 1945

100%

Lapošová M.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2013

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issue 1(5)

137-148

EN

This article is an attempt to clarify the situation after the rise of Slovak State. Its politics, ideology and philosophy of nation. It is focused on philosophy of Š. Polakovič and M. Chladný-Hanoš from the perspective of dogmatism and pluralism in their thoughts. The paper analyse 'ideology of slovakian national socialism', which is faced with Christ's nationalism' and ' German national socialism'.

2

Kształtowanie się pojęcia wojny sprawiedliwej na przykładzie okoliczności i przebiegu wypraw krzyżowych

100%

Słomski P., Sulikowski P.

Studia Maritima

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2014

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vol. 27/II

111-136

EN

The factor that stimulated the thought of ethical justification of warfare in medieval Europe was among others expansion of Islam. At the beginning of the Islamic religion, its believers were deeply convinced by the ideas coming from the pages of Koran dictated by prophet Mohammed, the words which encouraged them to convert infidels. The fact is that during the lifetime of Mohammed, Muslims bent to their own will many Arabic tribes and just after his death they had a greater part of the Arabian Peninsula in their hands. In 711 they crossed the Strait of Gibraltar and started conquering the Iberian Peninsula. In the meantime, in Europe, people who, on account of their public role, were supposed to have a wider perspective of the world issues, were aware of the dangers which Islam caused. The fight for preservation of the Latin civilization caused thus far an unprecedented inner consolidation of armed, political and intellectual forces of those times. In this way the epoch of the crusades began.

3

Ocena petycji w sprawie zmiany ustawy – Prawo oświatowe w zakresie preambuły

100%

Wasil W.

Zeszyty Prawnicze BAS

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2019

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issue 3(63)

212-218

EN

The aim of the petition is to take a legislative initiative on the deletion from the preamble of the Education Law of the phrase: “respecting the Christian system of values”. The implementation of the proposal falls within the scope of the legislator’s discretion. However, in the opinion of the author, the argument in favour of removing this provision is not fully convincing. The diversity of teaching content present in the core curriculum is not an expression of violation or lack of respect for the values referred to in the preamble. On the contrary, it meets the primary goal of any school, which is to ensure the comprehensive development of each student.

4

Badiou, Eagleton, Žižek – chrześcijaństwo jako rewolucja

100%

Barszczewski J.

Nowa Krytyka

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2013

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issue 30/31

275-288

EN

This text show the analysis of Christian thought by Marxist philosophers: Alain Badiou, Slavoj Žižek and Terry Eagleton who discover subversive message in Christianity. They reject the official interpretation of Christianity represented by churches and argue that Christian thought has emancipatory message, which serves to creative critique of capitalism and postmodernism. At the same time, they denounce other religions that distract attention from problems caused by capitalism and serve as justification for capitalist social order. The criticism is also directed at the legacy of the Enlightenment, whose critical message has been squandered. Atheism and rationalism, values formerly regarded as progressive, now turn out to justify conservatism.

5

Prejavy ideového pluralizmu a indoktrinácie Chladného-Hanoša v rokoch 1939-1945

100%

Lapošová M.

Społeczeństwo i Edukacja. Międzynarodowe Studia Humanistyczne

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2014

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issue 2(14)

37-45

EN

This article is an attempt to clarify the situation after the rise of Slovak State. Its politics, ideology and philosophy of nation. It is focused on philosophy of Š. Polakovič and M. Chladný-Hanoš from the perspective of dogmatism and pluralism in their thoughts. The paper analyse ‘ideology of slovakian national socialism’, which is faced with ‘Christ’s nationalism’ and ‘ German national socialism’.

6

Kresťanstvo medzi Veľkou Moravou a Uhorskom: otázka kontinuity a diskontinuity

100%

Steinhübel J.

Historia Slavorum Occidentis

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2014

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issue 1(6)

42-61

EN

A Transylvanian Prince Gyula I made a visit to Constantinople in 953, where he was baptised. The Patriarch of Constantinople ordained a monk Hierotheus the Hungarian as a bishop, who later baptised the family of Gyula. He also initiated the process of christianising his principality. Gyula’s daughter Sarolt married the Hungarian Prince Géza. Sarolt was very vigorous and she had a strong infl uence upon her husband. It was her who convinced Géza to invite Christian missionaries to Hungary in 972. She also established the fi rst Hungarian bishopric in her residence of Veszprém. This bishopric was consecrated to the Archangel Michael, to whom also the church in the residence of her father in Alba Iulia (Gyulafehérvár) was dedicated, later rebuilt and honoured with the title of the episcopal cathedral. Michael was not the only patron saint to protect Veszprém. There was also a rotunda of Saint George, considered a very old one at the time. Sarolt wanted to consecrate some church to Saint Michael in Veszprém, because she used to pray to him in Alba Iulia. That was the reason the bishopric of Veszprém did not accept the older dedication to Saint George. The cult of Saint George was very common in Bavaria during the nineth century, yet we have no evidence of Saint George veneration on the territory of Bavarian border marks – and for the same reason there is no evidence of it among the dedications of Pribina’s and Kocel’s churches in Pannonia. The rotunda in Veszprém was defi nitely not erected in Carolingian times and its dedication was not of Bavarian origin. Therefore, we can assume that is of Great Moravian origin. Another member of the Arpád dynasty was given a name Severin (Hungarian: Szörény) at his baptism in 972, but an old-Hungarian chronicler wrote down his name in the distorted form ‘Zyrind‘. Severin was the Duke of Szomogy, just as his son and successor, i.e., Koppány. Karolda, Sarolt’s older sister is believed to have been his wife. The Hungarian Prince Géza had younger brother Michael. The name Michael, which he took at his baptism in 972, was very popular in Bulgaria already in 866, when Bulgarian Prince Boris took this name at his baptism. If Michael took a Christian name popular in Bulgaria, he could have fulfi lled a wish of his Christian wife of probably Bulgarian origin, further indicated by her sons’ names, i.e., Ladislav and Vazul, which are derivations from the names Vladislav and Vasilij. Michael’s Bulgarian wife, as well as Géza’s Sarolt and Zyrind’s Karold, were Christians from their childhood and they persuaded their pagan husbands to accept Christian baptism. Members of the Arpadian state, who received their baptisms in 972, could be infl uenced by the impact of Great Moravian and Carolingian Christianity, which partially outlasted in the old pre-Hungarian centres, for example in Nitra, Bratislava, Blatnohrad, Veszprém and Pécs.

7

The „Book of the Judge”. On the Importance of Kierkegaard’s Journals and Papers

88%

Binetti M. J., Kralik R., Kondrla P.

Journal of Education Culture and Society

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2022

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vol. 13

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issue 2

31-38

EN

Aim. Our main purpose is  to explain the connection between the work and the intimate existence of Søren Kierkegaard, and how freedom operates in both of them. Concept. The article makes visible new writing ways that open from within Kierkegaard's work. Analytical reading of Kierkegaard's Journals and the comparative interpretation of the rest of Kierkegaard's work in terms of communicative styles and explains the genesis and location and type of communication of the Journals within the framework of the Kierkegaardian Corpus. Results. Kierkegaard’s philosophy is present and indicates the extremely personal place in which the author possessed its work. Conclusions. We conclude the unavoidable importance of the Journals for the interpretation of Kierkegaard's work. The reason why the Journals are for Kierkegaard's „The Book of the Judge” lies in the direct, personal and intimate communication of its writing. Existence as free and self-conscious action constitutes the core of the article. On it rests the personal development of the individual and the incommensurable value of his life and work.

8

Leszek Kołakowski o religii

88%

Pencuła M.

Edukacja Filozoficzna

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2016

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issue 61

77-105

EN

Leszek Kołakowski’s views on religion, while widely known, have not yet seen an adequate explenation. The main purpose of the article is to show how Kołakowski’s thoughts have evolved over time and what led this fierce critic of religion to become one of the most ardent advocate of Christianity

9

Światopogląd a nacjonalizm w myśli politycznej Karola Ludwika Konińskiego

88%

Grzybek D.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2017

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issue 46

377-398

EN

This paper analyses concept of nationality in writings of Karol Ludwik Koniński (1891‑1943), polish writer and literary critic. Koniński was exceptional religious thinker, considering idea of Almighty God rather like moral postulate than reality. His philosophical‑theological thinking has many similarities to Simone Weil’s thought. The main concept in Koniński’s thought was distinction between ‘worthwile living’ and ‘worthless living’ inspired by neoromantic thinkers like Jean Marie Guyau, Otto Weininger and Stanisław Brzozowski. In his opinion the most worthy way of living was live in accordance with universal ethics and national culture, considered as moral heritage of past generations. Idea of nation bolstered by Koniński was idea of cultural community inspired by heroic work of national elites. In political context of his times Koniński recognized special task of Poland in propagation of idea political Liberty in East Europe, in his terms it was ‘the Greatness of Poland’. However, he missed economic aspect of political power, in consequence his heroic idea of polish nationality become neoromantic utopia of will.

10

"Peace" - a basic issue in the Christian dialogue with Asian religions

88%

Bürkle H.

Poznańskie Studia Teologiczne

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2013

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issue 27

81-89

PL

Artykuł Filmowe transformacje Ewangelii. Perspektywa mariologiczna przedstawia analizę dwóch współczesnych obrazów o życiu Jezusa i Jego Matki: pochodzącego z roku 1995 francuskiego filmu Marie de Nazareth w reżyserii Jeana Dellanoya oraz powstałego cztery lata później dzieła Kevina Konnora Mary, Mother of Jesus. Przedmiotem analizy jest filmowa interpretacja życia Jezusa i Jego Matki opisanego na kartach Ewangelii. Charakteryzując obydwa obrazy, autor zauważył, że scenarzyści położyli akcent na wymiar historyczny, społeczny, polityczny i kulturo- wy epoki. W podobnej perspektywie ukazane zostało dzieło zbawcze Chrystusa oraz pełnia objawienia Bożego, która się w Nim zrealizowała. Należy podkreślić, że reżyserzy obydwóch obrazów wykazali troskę o to, aby postać Matki Jezusa została przedstawiona w sposób jak najbardziej wierny, prawdziwy i autentyczny. Dostrzeżone transformacje ewangelicznych opisów miały na celu pogłębienie niektórych aspektów, wydobycie nieznanych wątków, aby w sposób atrakcyjny i autentyczny ukazać życie Maryi. Tego typu interpretacje nie doprowadziły do znaczącej deformacji obrazu Błogosławionej Dziewicy. Dokonana analiza wykazała, że obrazy, mimo iż starają się wiernie oddać realia życia Jezusa i Maryi, to jednak akcentują zbytnio wymiar horyzontalny, podczas gdy nadprzyrodzony jest praktycznie nieobecny. Zbyt słabo podkreślono interwencje Boga w życiu Maryi oraz cuda dokonane podczas ziemskiej misji Jezusa, koncentrując się jedynie na najistotniejszych: wcieleniu, Bożym narodzeniu oraz tajemnicy paschalnej. Autor artykułu zauważa potrzebę stworzenia nowego języka, operującego symbolem, który byłby otwarty na wymiar transcendentny, pozwalając lepiej opisać tajemnicę Tego, który jest Nieogarniony i Święty.

11

Kulturowa recepcja biblijnego „drzewa życia” (w chrześcijańskiej tradycji i lekturze ponowoczesnej)

75%

Kogut J.

Dydaktyka Polonistyczna

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2019

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issue 5 (14)

35-45

EN

The Christian “Lifetree” seems to be often omitted today in its fundamental role as the one, which brings us Christ’s redemption. As for Christians the “Lifetree” is the cross, Jesus Christ itself, His torment and resurrection, redemption of human from the original sin, and thereby giving him the eternal life. This way-in purely general terms- could be answered the question: what signifies the term “Lifetree” for Christians. However in order to explain it rightly, we need to relay on the Holy Scripture and look at its beginning, at Genesis, which explained us the world formerly an today - unfortunately - tends to be seen as fairy tale, which should moralize the human and teach him to obey God. No wonder, that the human has lost his ability to understand the reality and like by snake deceived Eve in paradise, is confused. Jesus said: “I am the way and the truth and the life. No one comes to the Father except through me” (J 14,6). However today-in the modern world involved in sin-this Truth is being questioned increasingly in its essential value.

12

Transfiguracja – Piękna złośnica Jacques’a Rivette’a w świetle mimo-sekularnej myśli o filmie i mediach światłowodowych

75%

Bohdziewicz J.

Images. The International Journal of European Film, Performing Arts and Audiovisual Communication

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2021

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vol. 30

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issue 39

95-118

EN

The essay is an interpretation of the film by Jacques Rivette La Belle Noiseuse (1991) within the context of post-secular studies. The sketch is inspired primarily by the writings of Martin Heidegger and Jean-Luc Nancy, and it also corresponds with the Bible and biblical studies. The author describes the creative process shown in the film as an act of salvation which occurs between the painter and his model. The hiding of the resulting image is understood here in relation to the passion, cross and burial of Jesus which brings the hope for a liberated life and “the new creation”. The film is made in a very consistent way, which opens up the perspective of crossing the world of images, paintings and classical films (the world of stage), towards the art of mutual respect (the world of interface). Rivette’s work contains a multitude of relevant observations and indications regarding psychology, religion and culture, but it also reveals the possibility of a new way of thinking about film and the media, close to Nancy’s post-metaphysical thought.

13

Uczone kobiety starożytnego chrześcijaństwa

75%

Zamorzanka A. Z.

Lubelski Rocznik Pedagogiczny

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2015

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vol. 34

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issue 1

EN

The article presents Five Christian women who lived in the 1st, 2nd and 5th centuries. They are Perpethua, Macrina, and Marcela together with women that gathered around them and also Aegeria, Proba, Eudokia and Eucheria. The author shows that contrary to women living in pagan times, the aim of their intellectual activity were most of all matters concerning faith. That is why they concentrated on reading and studying the Bible, and contemplation of divine nature.

PL

W artykule przedstawiono sylwetki chrześcijanek żyjących między II/III a V w. Są to Perpetua, Makryna, Marcela wraz ze zgromadzonymi wokół niej kobietami oraz Egeria, Proba, Eudokia i Eucheria. Wykazano, iż – w przeciwieństwie do kobiet żyjących w czasach pogańskich – przedmiotem ich umysłowej aktywności były przede wszystkim sprawy związane z wiarą. Dlatego też koncentrowały się na studiowaniu Pisma Świętego, nauce języków biblijnych, zwiedzaniu miejsc związanych z Biblią, kontemplacji spraw boskich (mistyka). Autorka stwierdza, iż ich przykład przeczy mitowi milczącej i pokornej chrześcijanki.

14

[Rev.:] Richard Griffith, The Pen and the Cross : Catholicism and English Literature, 1850-2000, London ; New York : Continuum, 2010. xii, 260 p.

75%

Słyszewska A., Zgierska R.

Religious and Sacred Poetry: An International Quarterly of Religion, Culture and Education

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2013

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issue 2(2)

171-174

EN

It is beyond any doubt that Richard Griffiths’ The Pen and the Cross is an interestingly written and a rather fascinating book, which certainly is a valuable addition to the study of Catholic writing. It provides a very basic insight into the development of Catholicism and Catholic literature in England between 1850 and 2000, which includes many notable, yet still forgotten novelists and poets. An attempt to discuss such a vast number of writers was very ambitious and certainly involved artistic as well as critical skill, and yet Mr. Griffiths manages to provide the reader with a quite clear and comprehensible description of Catholic writing. The main focus of the study seems to be the influence of Roman Catholicism on the writers (recusants, converts and even, in some cases, nonbelievers) and their works. It attempts to examine the importance of religious experience in shaping the intellectual vision conveyed in texts of most notable English writers including, among others, Hopkins, Greene, Waugh, Sparks or Lodge. Mr. Griffiths acknowledges the fact that quite frequently Catholic committed literature is on the verge of propaganda, but when it is done well, as in case of the aforementioned authors, it may provide an extremely profound outlook not only on religion but also modern culture, human behavior and original literary themes and techniques. He also raises the question whether the understanding of Catholic novels and poems is at all possible without specific knowledge connected with religion. There are, however, elements of Mr. Griffiths’ work that need some explanation. One of them is the title. More often than not authors of various critical works, including those which deal mainly or exclusively with Catholic writers, try to convey in the title as much as they can about the subject of their inquiry or the attitude taken by them. The results of this are, among many others, Some Catholic Writers by Ralph McInerny, Literary Giants, Literary Catholics by Joseph Pearce, The Catholic Revival in English Literature by Ian Ker, or Catholic Literature: An Introduction by Margaret Sum-mitt. It seems, however, that Mr. Griffiths decided to go against this tendency. He chose not to provide (at least not in a straightforward way) any specific information on the scope of literature that he is interested in nor in the attitude taken by him in his investigation. Mr. Griffiths himself must have considered his title as not very informative, as he supplemented it. Only through the second part of the title is the reader informed that the work is concerned with Catholicism and English literature in the period 1850-2000. Still, it does not say much about the content. Catholicism in English Literature would be more suggestive, not mentioning other obvious options such as English Catholic Literature, Catholic Literature in England or, what seems also applicable, English Catholic Writers. All these suggestions address the issue straightforwardly and provide a sound frame of reference. Meanwhile, Mr. Griffiths refuses to include a term crucial to his work, and one that he otherwise uses quite frequently and discusses openly in the first section as the basis for further investigation; that is, “Catholic literature”. It is understandable that he avoids the term “Catholic writers” as some of the authors renounce it and consider it inappropriate. It is also understandable that he does not want to limit his investigation to English writings alone, as a substantial part of his comments involve French literature and he successfully presents the two as closely related and, at times, even inseparable. It is confusing, however, that he avoids calling his subject what it actually is, considering that his arguments supporting the validity of the term “Catholic literature” are very convincing. One reason for this eva-sion may be, of course, the marketing. “The Pen and the Cross” surely stands out among many other titles of works devoted to similar issues and may be considered appealing to the reading public. It is also possible that Mr. Griffiths does not want to impose anything on his readers but only suggests certain tendencies, leaving much space for speculation on the subject of the relationship between Catholicism and English literature in the period given. Also, he might have considered this title the only possible way of encapsulating all the social, historical and cultural elements which influenced what can be (and by Griffiths is) called the English Catholic literature. There is one interesting implication of the combination of “the Pen” with “the Cross” which maybe did not immediately occur to some of Mr. Griffiths’ readers. “The Pen” as a symbol of poetry and prose (specifically novels of a different kind) is combined with “the Cross” which indicates a specific religious commitment. However, bearing in mind Griffiths’ comments on the turbulent history of Catholicism in England, cultural and social difficulties that Catholic believers, and above all Catholic writers must have overcome, and finally the “pitfalls” of writing Catholic literature without falling into sentimentality, it becomes apparent that producing Catholic works involved many sacrifices and may indeed be seen in terms of bearing ones’ Cross. Thus, the title can be a general statement as to the situation of English Catholic literature throughout the ages. What is also very unusual about Mr. Griffiths work is the fact that his presentation of the Catholic writers seems to be strongly influenced by his personal views and likings which are clearly visible through the tone of his descriptions. Even though he recognizes the importance and influence of all the writers he examines, it is apparent that he is fonder of some of them over others. He directs his attention especially to three outstanding figures: Graham Greene, Evelyn Waugh and David Jones. His admiration for them is convincingly argued and certainly well-deserved. However, while Greene is described as “a pivotal figure in the history of the Catholic novel in Britain” and Jones is treated as a highly original and forward-looking poet, Waugh is presented primarily as a re-constructor of the already existing patterns, “entrenched in a last ditch defense of traditional values” and his works, in spite of their great value, are seen as “a dead-end”. The last statement, although preceded by words of praise, seems unjust. Mr. Griffiths refers primarily and quite understandably to Brideshead Revisited as Waughs’ best work. He indicates a number of interesting ways in which traditional Catholic themes are arranged and constitute a substantial part of fictional reality. However, he seems not to notice a whole range of new, original and often surprising elements which, if carefully analyzed, may indicate new paths for the development of Catholic literature. First of all, the extensive use of satire, characteristic of Waugh’s early works, in Brideshead Revisited gains new meaning. It seems that for the first time the satire is aimed at the secular, modern way of life and religious elements alike. The reader smiles at political discussions of Rex Mottram and his friends, the adventures of homosexual Anthony Blanche as well as at Cordelia’s novenas for pigs and her collection of little black Cordelias somewhere in Africa. Bursting with laughter may occur especially at the account of Cordelia making fun of Rex about the rules of Catholic faith which supposedly include sleeping with one’s feet pointing east, sending people to hell for just a pound or keeping sacred monkeys in Vatican. All this is presented to stress how different and confusing Catholic faith is for the non-believers, and yet Waugh seems to be the first to exaggerate and distort religious truths for this purpose. He is also the first to create Catholic characters who are simply unlikeable. It seems a part of a convention to present Catholic way of life as full of difficulties and unattractive to the modern man, as it is with the Riversdales in Mrs. Wilfrid Ward’s One Poor Scruple. However, in Brideshead Revisited the reader feels no sympathy for Bridey or Lady Marchmain, the two most pious members of the family, not so much due to their sacrifice or ascetic life but their personality traits and their attitude towards other people. The potential saints are, quite surprisingly, short-sighted and egoistic. This is a strange novelty, and yet Waugh has a purpose in it. The two characters, especially when compared to other members of the Flyte family, make the reader understand that piety, devotion and knowledge of religious truths are nothing when compared to the sincere desire to act according to God’s will, however mysterious it may be. Also, Waugh reveals here his fascination with the act of conversion which he clearly values very highly. This, however, the readers may find in earlier works by G.K.Chesterton, Charles Péguy or François Mauriac. More thorough investigation would reveal a number of other innovative elements involving the creation of characters and spaces within which they function. This review, however, is not concerned with Waugh exclu-sively. The purpose, therefore, is just to signal that some important aspects of Waugh’s novels, Brideshead Revisited in particular, may not have been recognized by Mr. Griffiths. Otherwise, however, his remarks are very interesting and insightful. In his defense it should be admitted that the creative potential of Waugh’s works has not yet been fully explored by other writers. However engaging The Pen and the Cross is, it should be treated most of all as a good starting point for more careful research, since for some readers the overall character of the work may not present a sufficient examination of the topic. One simply cannot pass over in silence the very peculiar omission of such highly important figures as J.R.R. Tolkien, Rumer Godden, Geoffrey Hill and some others. Their absence at least demands an explanation as it does not allow for a fully comprehensive picture of the topic. Nevertheless, The Pen and the Cross, due to its briefness, may actually succeed in encouraging some of the readers to conduct their own examination of presented novels, poems and their creators.

15

Kleromarketing – reklama na nebo

75%

Balaž I.

Zeszyty Naukowe Uczelni Warszawskiej im. Marii Skłodowskiej-Curie

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2013

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issue 1(39)

191-198

EN

Church marketing – heaven advertisement

PL

Kleromarketing (marketing kościelny) – reklama na niebo

16

Pedagogika chrześcijańska podstawą działalności wychowawczo-edukacyjnej szkół katolickich u progu niepodległości Polski w opiniach przyszłych pedagogów

75%

Lisowska K.

Zeszyty Naukowe Ostrołęckiego Towarzystwa Naukowego

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2018

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vol. Zeszyt

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issue XXXII

161-174

PL

Celem niniejszego artykułu było ukazanie wyimka badań z zakresu rozwoju polskiej pedagogiki katolickiej w XX w. jako źródła inspiracji działań pedagogicznych w odradzającym się Państwie Polskim w opiniach przyszłych pedagogów. Badania przeprowadzono na podstawie ankiety i testów wiedzy. Wskazują one na znaczną rolę polskiej pedagogiki katolickiej w kształtowaniu nowej rzeczywistości edukacyjnej doby XX-lecia międzywojennego. Wiara i nadzieja ludności, zrozumienie dla trudu wychowawczego i podejmowanie go wspólnie z władzą polską stało się możliwe dzięki idei katolickości oraz chrześcijańskiemu ideałowi wychowawczemu.

EN

The purpose of this article was to show the research development of the Polish Catholic education in the 20th century, as a source of inspiration of pedagogical activities in the re-establishment of a Polish State, in the opinions of future educators. The research was conducted on the basis of surveys and tests of knowledge. They indicate the significant role of the Polish Catholic education in shaping a new reality educational day 20th anniversary. Faith and hope the population, understanding for easy care and taking it together with the Polish has become possible thanks to the idea of catholicity.

17

WIARA I ROZUM: JAKA RELACJA?

63%

Possenti V.

Zeszyty Naukowe KUL

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2016

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vol. 59

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issue 1

3-16

EN

The article shows that the relationship between faith and reason has been intrinsic to Christianity since its beginnings and runs through the history of theology, of the Church and Christian thought. There are various ways in which the main theme can be introduced: one of them is to consult the foremost theologians and Christian thinkers who have thought and written on this subject. In this paper it appears more opportune to refer to two documents: the Encyclical Faith and Reason (FR, 1998) of St.Pope John Paul II, and the speech given at the University of Regensburg by Benedict XVI (2006). The different aim of the carefully worked out encyclical letter (it is more than one hundred pages long), addressed to the Catholic Bishops by St. John Paul II, and the brief academic speech given by Pope Benedict XVI makes their basic convergence all the more significant. Furthermore, the Regensburg speech is less easily understood without the foundation laid by the encyclical FR.

PL

Autor w artykule pokazuje, że relacja między wiarą a rozumem jest wewnętrznym rysem chrześcijaństwa od jego początków i biegnie przez całą historię teologii, Kościoła i myśli chrześcijańskiej. Problem ten można ująć w rozmaity sposób. Jednym nich jest zestawienie poglądów czołowych teologów i myślicieli chrześcijańskich, którzy podejmują te zagadnienia. W niniejszym artykule Autor wybiera inne rozwiązanie, które wydaje mu się lepszym. A mianowicie przywołuje dwa dokumenty: encyklikę Wiara i rozum (FR 1998) św. Jana Pawła II, oraz przemówienie Benedykta XVI, wygłoszone na uniwersytecie w Ratyzbonie (2006). Dodatkowo Autor przywołuje list św. Jana Pawła II (liczący ponad sto stron), skierowany do Biskupów, a także krótką mowę akademicką wygłoszoną przez Papieża Benedykta XVI, co pozwala ukazać zasadniczą zbieżność tych wypowiedzi. Wykład wygłoszony w Regensburgu staje się bardziej zrozumiały, gdy osadzimy go na fundamencie encykliki Wiara i rozum.

18

Święty Augustyn i Albert Camus. Przyczynek do dialogów – nie tylko filozoficznych

63%

Roś J.

Scripta Philosophica. Zeszyty Naukowe Doktorantów Wydziału Filozofii KUL

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2015

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vol. 4

25-42

PL

Wyczytanie myśli Augustyna z tekstów Camusa, aby można było nazwać je komplementarnym, musiałoby polegać na analizie całości dzieła francuskiego pisarza, jako że echa camusowskiej lektury Augustyna nie urywają się w żadnym momencie jego działalności literackiej, natomiast zaczynają – być może najgłośniej – pobrzmiewać już w jednym z pierwszych pism, jakie wyszły spod pióra młodego Camusa. Artykuł ten ma więc służyć jako przypomnienie dotychczasowych ustaleń, a zarazem jako szkic do pogłębionej monografi i, wykazujący różnorodność pól, na których toczy się dialog Camusa z Augustynem, zawierający odniesienia do tych, na jakich dotychczas nie szukano „spotkań” obu myślicieli.

EN

Finding St. Augustine’s influence on texts of Albert Camus, in order to call it complementary, would have to rely on the analysis of the whole work of the French writer, since the “presence” of Augustine in work of Camus does not break off at any time of his literary activity. In contrast, it starts to have its overtone in the one of the first texts which have come out from the pen of young Camus. Thus this article has to serve as a reminiscence of the previous findings and at the same time their explanation (as they are not always methodologically satisfactory), and also as a sketch for a thorough monograph, showing a variety of fields, in which dialogue of St. Augustine with Camus takes place, containing a reference to those fields, that have not been the subject of interest yet.

19

Wstęp do Konstytucji Węgier ze szczególnym uwzględnieniem „Narodowego wyznania wiary”

63%

Bódi S.

Przegląd Prawa Konstytucyjnego

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2018

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issue 5 (45)

225-234

PL

Ustawa Zasadnicza Węgier weszła w życie 1 stycznia 2012 r. Ustawa Zasadnicza w warstwie aksjologicznej jest konstytucją konserwatywną, zawierającą również elementy chrześcijańskie, która teraz po raz pierwszy zawiera Narodowe wyznanie wiary (kredo). Pierwsza z sześciu części Ustawy Zasadniczej nosi tytuł Narodowe wyznanie wiary, zawarte w niej przepisy można dosłownie uznać za kredo, samostanowienie (samookreślenie) państwa. W stosunku do poprzedniej konstytucji, obecna zawiera wiele nowatorskich rozwiązań, które należy ocenić pozytywnie.

EN

The Fundamental Law of Hungary came into force on 1st January 2012. In its mentality it is a conservative, christian constitution having National avowal for the first time. From the six parts of the Fundamental Law of Hungary the title of the first one is the National avowal, the regulations involved can be regarded as an avowal, the self-definition of the state. In the structural and content renewal of the Fundamental Law of Hungary several positive statements can be read compared to the previous ones.

20

Problematyka Boga i śmierci w „Siódmej pieczęci” Ingmara Bergmana

63%

Leszczyński S.

Kultura – Media – Teologia

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2015

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issue 22

21-31

PL

Artykuł prezentuje problematykę boga i śmierci w „siódmej pieczęci” Ingmara Bergmana. Film przedstawia osobisty stosunek reżysera do wiary, której poszukuje. Jego postawa może być postawą współczesnych ludzi, ponieważ zagadnienia te dotyczą spraw ostatecznych, od których nie można uciec. Celem tekstu jest wskazanie na te problemy, które również dzisiaj mogą być aktualne. Dzieło to jest uniwersalne w swojej wymowie, ale jednocześnie bardzo osobiste. Reżyser zmaga się z problemem boga, który będzie obecny w kolejnych jego filmach. Ostatecznie Bergman przyjął postawę wątpiącą, a „siódma pieczęć” stała się początkiem wychodzenia z dziedzictwa luterańskiego kościoła, w którym się wychował. Dzieło zawiera bogatą symbolikę, która potwierdza, że jest ono osadzone w kulturze chrześcijańskiej. Kluczową rolę odgrywają motyw tańca śmierci oraz historia głównego bohatera grającego ze śmiercią w szachy. Film ma wymowę moralitetu.

EN

The article presents the questions of god and death in „the seventh seal” by Ingmar Bergman. The film shows director’s personal attitude to faith which is looking for. His attitude can be similar to attitude of people nowadays, because these questions refer to the final things, from which we cannot escape. The aim of this article is to point to the problems which can be actual today as well. This masterpiece has a universal meaning and personal also. Film director is faced with the problem of god who will be present in his next films. In the end Bergman doubted and „the seventh seal” became the beginning of the process of leaving the heritage of the lutheran church in which he grew up. This work contains the rich symbolism rooted in christian culture. The dance of death and history of main character who is playing in chess with death are the key here. The film has a moral nature.

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Wstęp do Konstytucji Węgier ze szczególnym uwzględnieniem „Narodowego wyznania wiary”

Problematyka Boga i śmierci w „Siódmej pieczęci” Ingmara Bergmana