Search results - CEJSH

1

The State and Christians in Western Europe

100%

Musiał S.

Przegląd Religioznawczy

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2018

|

issue 4/270

PL

The notion of “Western Christianity” appeared in historical and geographical literature in the 19th century. According to Pew Research Center, Christians were the largest religious group in 2015, constituting 31% of the world population. From the research results of this centre it can be inferred that the world is becoming more and more religious: the number of people describing themselves as religious has increased in the world from 82% in 1970 to 88% in 2013 and it will reach 90% in 2020, as it is predicted in the report. The religious vitality among young people is especially important for the future of Christianity in Western Europe as well as more generally – in Europe. Overall, it can be concluded that religion constitutes an unfamiliar aspect of life for most young Europeans. For the future of Christianity in Europe, mainly in Western Europe, it has a pessimistic overtone.

2

Wiek interpretacji

94%

Vattimo G.

Przestrzenie Teorii

|

2013

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issue 20

237-246

EN

Gianni Vattimo, who is both a Catholic and a frequent critic of the Church, explores the surprising congruence between Christianity and hermeneutics in light of the dissolution of metaphysical truth. As in hermeneutics, Vatimo claims, interpretation is central to Christianity. Influenced by hermeneutics and borrowing largely from the Nietzschean and Heideggerian heritage, the Italian philosopher, who has been instrumental in promoting a nihilistic approach to Christianity, draws here on Nietzsche’s writings on nihilism, which is not to be understood in a purely negative sense. Vattimo suggests that nihilism not only expands the Christian message of charity, but also transforms it into its endless human potential. In “The Age of Interpretation,” the author shows that hermeneutical radicalism “reduces all reality to message,” so that the opposition between facts and norms turns out to be misguided, for both are governed by the interpretative paradigms through which someone (always a concrete, historically situated someone) makes sense of them. Vattimo rejects some of the deplorable political consequences of hermeneutics and claims that traditional hermeneutics is in collusion with various political-ideological neutralizations.

3

Współczesne wyzwania chrześcijaństwa

94%

Doda-Wyszyńska A., Leciejewski S.

Człowiek i Społeczeństwo

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2022

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vol. 54

7-11

EN

Is it possible to respond to contemporary challenges of Christianity from the meta-perspective of philosophy and cultural studies? We have divided the articles presented here into three groups: challenges faced by religion regarding science, challenges of secularisation, and challenges in the Church itself. The articles from the volume do not address these problems in totally different ways. The issues of consistency and rationality of religion become reinterpreted, for example when compared to results of empirical sciences, but also in a broadly understood public debate. We shall try to show a close relationship between the Christian religion and such phenomena as: science, media, churches, medicine, war, law, etc. Our point of departure is a search for the current function of Christianity, with the Catholic Church in the centre, but the questions transcend the present state of a particular religion.

4

Affective Knowledge of God

94%

Moskal P.

Forum Philosophicum

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2009

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vol. 14

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issue 2

277-284

EN

Affective knowledge of God is a kind of knowledge which follows human affectivity. This knowledge takes place on two levels: the level of the natural inclination of man towards God and the level of the religious bias of man towards God. What is the nature of affective knowledge of God? It seems there are three problems in question. First of all, as there is a natural inclination towards God in man, one will be restless unless one recognizes or finds God. Secondly, one who loves God has a new deeper knowledge of the divine things through connaturality and inclination. Thirdly, as the result of one's encounter with God and of uniting with Him, man experiences certain subjective states which cannot be expressed by words.

5

Masculinity – Christianity – Patriotism (Based on the Example of Catholic Intermedia Messages)

94%

Szczukowski I.

Prace Literaturoznawcze

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2019

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issue 7

17-28

EN

This article examines the project of male Christianity, which seems to be of increasing importance.The text aims to show some important aspects of this form of religiosity, referring to the exampleof journalistic statements, bulletins, books and rules that provide the basis of the functioningof Catholic associations.Male Christianity combined with patriotism seems to be an interesting testimony of the changestaking place at the meeting point of culture and religion. It primarily consists in reproducing thepattern of cultural counter-reformation days, based on the imaginary unity of the nation, which iscemented by Catholicism.

6

Norwid postsekularny? Tezy i próby

94%

Kuziak M.

Pamiętnik Literacki

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2021

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vol. 112

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issue 3

5-29

PL

Artykuł wskazuje na możliwość odczytania twórczości Cypriana Norwida – umocowanej w chrześcijaństwie zarówno w wymiarze poetyki i estetyki, jak i w wymiarze światopoglądu – w perspektywie postsekularnej. Perspektywa ta jest rozumiana w duchu myśli Charlesa Taylora, przyjmującego wizję nowoczesności nie tyle jako postępującej sekularyzacji, ile jako współistnienia tendencji sekularyzacyjnych z religijnymi. Religia, będąca w tym ujęciu jedną ze światopoglądowych możliwości, jest wypierana ze sfery publicznej i zmuszana do podejmowania dialogu z nowoczesnością. Postawa Norwida mieści się w horyzoncie takiego dialogu – krytyki nowoczesności, reinterpretacji kształtującej się świeckości, próby jej moralnego przepracowania, a zarazem otwarcia na wyzwania współczesności, dążenia do reintegracji porządku religii i cywilizacji.

EN

The paper points at the possibilities of Norwid’s output reading—the output being rooted in Christianty, both in the dimension of poetics, aesthetics, and that of worldview—in a postsecular perspective. This perspective is devised in the spirit of Charles Taylor’s thought that adopts the vision of modernity not only as progressing secularisation, but also as coexistence of secular and religious tendencies. Religion, in this view seen as one of worldview possibilities, is squeezed from the public sphere and made to commence a dialogue with modernity. Norwid’s stance suits the horizon of such a dialogue: modernity criticism, reinterpretation of developing secularness, modes of its moral working, and simultaneously opening to the challenges of modernity, as well as drive for reintegration of the order of religion and civilisation.

7

Zarzewie konfliktu między Kościołem a Synagogą (do 135 roku)

94%

Rosik M.

Estetyka i Krytyka

|

2012

|

issue 3(27)

69-103

XX

The first century of the existence of Christianity and development of the Church in the Palestinian and Mediterranean areas is signed by a growing conflict with Judaism, which at this time is under one of the biggest crises in its history. The climax point of this crisis was the destruction of Jerusalem and the Temple. Division between the young Church and – conventionally speaking – the Synagogue takes place during the time of the end of biblical Judaism and the birth of rabbinic Judaism. In this article the author shows the roots of the conflict, which, by decades grow so strongly, that eventually the roads of both religious communities were totally divided. In the first part of the article he evidences the source material for further investigations. Then he presents three factors that played a significant role in the process of separation between Christians and Jews: theological factors, historical and political factors and socio-economical factors. The issue of so-called birkat ha-minim requires the separate treatment. The process of growing up of the Church and the changes in the Synagogue in I century and in first decades of II century led to a definitive break in ties between the two communities. All the factors that caused that break (both religious, theological, historical-political, social and even economic) are interlinked. After the resurrection of Christ, Church was a small community of Jews who believed that the resurrected Christ is the Messiah. The members of this community ceased bringing offers to the Temple and gave the full access to the new belief for pagans. In the same time the Jewish community was under changes. These changes give birth to the new form of Judaism – rabbinic Judaism. Within it there was no place for Christians.

8

Głód na Jezusa. Notatki na marginesie (nie)chrystologii i popkultury

94%

Żyła M.

Polonia Journal

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2022

|

issue 15

185-205

EN

The objective of the article is an attempt to interpret the character/figure/symbol of Jesus by references to miscellaneous cultural texts. First, the author describes the most significant aspects of Piotr Augustyniak’s essay Jezus Niechrystus, emphasizing their originality and rebelliousness, especially towards the Christian doctrine. In latter part of the article, selected fragments of Zbigniew Masternak’s film novella Jezus na prezydenta are analysed. Further, the author acknowledges timelessness of Jesus Christ Superstar rock opera. In the recapitulation, the author discerns constant craving for Jesus, perceiving it as a desirable response, since – according to Kołakowski’s and Augustyniak’s message – teachings of the carpenter from Nazareth constitute an abiding code of our culture.

9

Granice pomiędzy chrześcijaństwem a islamem w Etiopii

94%

Rubinkowska-Anioł H.

Afryka

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2015

|

issue 41

53-66

EN

Islam and Christianity have been present in Ethiopia from its beginning. The history of the religions and their interconnections in this area has been very eventful. It is a history shaped by conflicts as well as times of peace. The aim of the article is to analyse the common areas and border lines between Islam and Christianity in Ethiopia. Another aim is to discuss the main features indicating the close relations in everyday life and culture of Muslims and Christians in this part of Africa. This article, the first part of two, addresses the question from a geographical and historical perspective.

10

Prosopografický výskum fenoménu ženského eremitizmu/anachoretizmu v 4. a 5. storočí

94%

Olexák P.

Studia theologica

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2017

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vol. 1

113-126

EN

The asceticism of women was genuine during the period of late Antiquity. The few sources that are at our disposal reveal their energy, their character, their exceptional cultural creative power that differed from society, their ability to make innovative decisions on their own, and even their courage to embark on enormous economic operations that had an impact on society itself and that did not comply with then the current standards and content. Making use of prosopographical research we intend to demonstrate that female hermitage was a novelty and not a more radical kind of virginity and this in light of the fact that monasticism used to be based on virginity and widowhood.

11

Peter Landesmann, Anti-Judaism on the Way from Judaism to Christianity (Wiener Vorlesungen: Forschungen 5; Peter Lang: Frankfurt am Main et al., 2012).

94%

Rosik M.

The Biblical Annals

|

2015

|

vol. 5

|

issue 2

455-458

EN

Book review: Peter Landesmann, Anti-Judaism on the Way from Judaism to Christianity (Wiener Vorlesungen: Forschungen 5; Peter Lang: Frankfurt am Main et al., 2012). Pp. 121 + VIII. $33.95. ISBN 978-3-631-62132-5 (Softcover).

12

Na vnějším okraji "Teologického traktátu"

94%

Šabata J.

Filosofický časopis (Philosophical Journal)

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2012

|

vol. 60

|

issue 2, Special No: Hledání ztraceného času

353-357

EN

The article is prefaces by a biographical note by Jan Zouhar, Remembering Jaroslav Šabata. In the article itself Šabata, “in the outer margins of Czesław Miłosz’s Theological Tract”, oﬀers a profoundly personal confession of lived dynamics of faith, be it Christian or Communist. He understands faith as a stance of willingness to measure oneself by more than personal interest. He speaks of an unconditional trust which makes for a historical catharsis. Rejecting neither the Communist nor the Christian ideal, heraises them to the level of a transformation of historical subjectivity intensiﬁed by the struggle for social transformation. Tus his confession transcends the seeming chasm between Christian and communist faith.

13

Wokół dawnego i nowego rozumienia przekazu talmudycznego o Jezusie i chrześcijanach

94%

Pilarczyk K., Mrozek A.

Estetyka i Krytyka

|

2012

|

issue 3(27)

387-399

14

Krytyka tekstologiczna i historyczna passusów Talmudu o Jezusie i chrześcijaństwie

94%

Wróbel M. S.

Estetyka i Krytyka

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2012

|

issue 3(27)

15-50

XX

In the present article the author makes analysis of Talmudic passages which explicite or implicite refer to Jesus and Christianity. These texts are translated into Polish, and explained by a concise commentary which is based on textual and historical analysis. The article pays attention on anti-Christian potential in Jewish literature which is the result of polemic between Judaism and Christianity about the identity of verus Israel. First the passages about Jesus are analyzed in which he is described as Jeszu(a) (ha-Nocri), Ben Pandera, Ben Stada (Stara), Balaam, Peloni, Mamzer. Then the texts about Christians are marked off in which they are described as minim and nocrim. This article can be used to an authentic dialogue between Jews and Christians about past, presence and future.

15

Kształtowanie się ideologii władzy w Soyo w II połowie XVII w.

94%

Piętek R.

Afryka

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2018

|

issue 47

127-146

XX

Soyo was a coastal province of the Kingdom of Kongo. Thanks to its location, it played an important role in the contacts between the Kingdom and Europe. Consequently, European influences were more extensive there than in other parts of the country. Capuchins founded their permanent post in Soyo in 1645. After many battles and skirmishes with Kongolese forces, Soyo became, in practical terms, an independent polity in the 1640s. The political elite created their own ideology of power, comprising Christian and traditional local elements. It underlined Soyo identity and separateness achieved thanks to the overcoming of the Kongolese forces.

16

Od)nowa chrześcijańska? Apologia według powieści Filipa Dimitrowa Светлина на човеци

94%

Drzewiecka E.

Pamiętnik Słowiański

|

2012

|

vol. 62

|

issue 1-2

123-136

EN

The paper raises the issue of the functioning of Christian tradition in (post)modern Bulgarian literature in the perspective of the typical for the Western mass culture exploitation of biblical images in order to deal with various "totalisms". The subject is a novel by Philip Dimitrov Светлина на човеци (2003), which paraphrases the New Testament themes makes a (re)construction of the image of the first Christians’ comunity and aspires to create a message in accordance with Christian canon. The text appears to be an apology of God's creation and its freedom and, consequently, to stand up for the institution of the Church and the Christian roots of Bulgarian culture. However, as adapting heterodox motifs, in fact, it raises a question about the boundaries of Orthodoxy and the definition of strategy of evangelization. The aim of this paper is to interpret the modern term of apocrypha in the perspective of the essentially ambivalent experience of postmodernism and posttotalitarism, as a testimony of the worldview exploration of the writer (and the entire epoch).

17

Kategoria godności człowieka w świetle hermeneutyki

94%

Bronk A.

Analiza i Egzystencja. Czasopismo Filozoficzne

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2012

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issue nr 19

11-29

EN

The object of my elementary semiotical and methodological considerations is the place and the function of the concept of human dignity in the hermeneutics of Hans-Georg Gadamer. The notion of human dignity is used today frequently – alas, often uncritically – in many political and ideological discussions as a tool to promote certain kinds of social policy. I am above all interested in the many meanings of the notion of human dignity and the philosophical (ontological and epistemological)presuppositions that lie at the bottom of its use. What precisely do we mean when we say that human beings are characterized by a dignity? However, I will not determine precisely the different meanings,past and present, of “human dignity”, much less give a projecting definition of this notion. I devote attention – though only indirectly – to objective questions raised by the notion of human dignity and to their answers as well as to arguments in their favour. When we accept the hermeneutics as a philosophical anthropology then we see also that the notion of human dignity plays a peculiar function in it. In conclusionI state that the thesis that the human being has an ontologically distinctive way of existence finds adequate rational explanation and justification only in philosophy and a non-rational explication and a full justification in Christian theology.

18

Warsaw Mayor’s Position Regarding the Christian Cross

94%

Sitarz M.

Teka Komisji Prawniczej

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2024

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vol. 17

|

issue 2

409-414

EN

The article examines the position taken by the Mayor of Warsaw, Poland’s capital city, regarding the symbol of the Cross. First, the Ordinance of 8 May 2024 on the introduction of the Standards for Equal Treatment in the Warsaw City Hall is described. Second, the author cites relevant fragments of Sejm and Senate resolutions that informed the debate in defence of the Cross in the wake of the 2009 ruling of the European Court of Human Rights – resolutions that are still relevant given the current sociopolitical circumstances.

19

Reforma i ekumenizm jako stan ducha w chrześcijaństwie

94%

Kempa J.

Konteksty - Polska Sztuka Ludowa

|

2018

|

vol. 72

|

issue 3(322)

42-46

PL

Współczesny klimat katolicko-protestanckich relacji międzywyznaniowych wyróżnia się ekumeniczną wrażliwością i gotowością do reform. Skoro postawa ta nie wynika z chwilowej koniunktury, to można wskazać jej uzasadnienia sięgające głębi teologicznego rozumienia Kościoła. Na ten temat powstały już liczne i obszerne studia. W niniejszym tekście zostaje postawione pytanie o ujawnienie się ekumenicznej natury chrześcijaństwa w kontekście wystąpienia Lutra i jego historii oddziaływania. Obrana zostaje jedna wąska ścieżka poszukiwań, związana z docenianym we współczesnej teologii pojęciem komunikacji. Początki Reformacji widzieć można bowiem jako historię dramatycznego zerwania komunikacji, zaś ruch ekumeniczny jako jej odbudowanie i rozwój.

EN

The contemporary climate of Catholic-Protestant relations is distinguished by ecumenical sensitivity and a readiness for reforms. Since that attitude is not the outcome of passing circumstances it is possible to indicate its justifications reaching deeply into the theological comprehension of the Church. This has been the topic of numerous and extensive studies. The presented text poses a question concerning the disclosure of the ecumenical nature of Christianity within the context of the declarations made by Luther and the history of their impact. The chosen single narrow path of activity is connected with the concept of communication, appreciated in contemporary theology. The beginnings of the Reformation can be perceived as a history of a dramatic severance of communication, and the ecumenical movement - as its reconstruction and development.

20

Światopogląd chrześcijański wobec naturalizacji religii. Adaptacje, transformacje, negacje

94%

Sztajer S.

Przegląd Religioznawczy

|

2023

|

issue 1/287

29-45

EN

The scientific study of religion creates a considerable challenge to religious communities, including Christian communities and denominations. Since such a study makes religion a subject of scientific explanation instead of perceiving it as a partner of dialogue with science, the religious attitude towards the outcomes of the scientific study of religion requires employing interpretive tools other than those usually used to understand the relation between science and religion. The scientific study of religion takes different forms, but a unique role is played by conceptions that attempt to find the natural foundations and determinants of religious thought and behavior. The results of those attempts – new theories of religion – are popularized, penetrate social consciousness, and are often used as a basis for a worldview according to which religion is nothing more than a purely natural phenomenon. However, in late modernity, reflexivity based on expert knowledge, including scientific knowledge, forces the change of religious thinking and the reorganization of religious action. This article points to three different reactions of Christian tradition to the attempts to naturalize religion, including a decisive rejection of the naturalist worldview as well as various forms of adaptation and transformation of the religious view of the world through introducing naturalist premises.

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