Search results - CEJSH

1

Pokój dobrem wspólnym ludzkości

100%

Majkowski W.

Sympozjum

|

2013

|

issue 1(24)

23-43

EN

The author of the article presents peace in the world as the greatest common good. Nonetheless the peace has always been the most desirable good, human history is rather a history of wars than of a peaceful cooperation of the peoples. According to the author, presently peace in the world is imperiled with wrong ideologies, social injustice, lack of religious freedom, and radical proselytisms. If any war brings about deaths among many peoples: soldiers and civil population, a war in the modern world kills them many times more because of high destruction capacity, the technologically advanced weapons possess. This is why the peace is the highest and the most desirable common good of today’s world. Peace is not simply a lack of hostile action. Peace is not a state of things, which is given once forever; vice versa, it should be always conquered, and billed. Engagement for peace in the world is a duty of any human person, but in a particular way of the politicians because they rule the nations, and take decisions. For peace in the world are responsible also international organizations. The United Nations Organization is one of them.

2

Pokój dobrem wspólnym ludzkości

100%

Majkowski W.

Sympozjum

|

2013

|

issue 1(24)

23-43

EN

The author of the article presents peace in the world as the greatest common good. Nonetheless the peace has always been the most desirable good, human history is rather a history of wars than of a peaceful cooperation of the peoples. According to the author, presently peace in the world is imperiled with wrong ideologies, social injustice, lack of religious freedom, and radical proselytisms. If any war brings about deaths among many peoples: soldiers and civil population, a war in the modern world kills them many times more because of high destruction capacity, the technologically advanced weapons possess. This is why the peace is the highest and the most desirable common good of today’s world. Peace is not simply a lack of hostile action. Peace is not a state of things, which is given once forever; vice versa, it should be always conquered, and billed. Engagement for peace in the world is a duty of any human person, but in a particular way of the politicians because they rule the nations, and take decisions. For peace in the world are responsible also international organizations. The United Nations Organization is one of them.

3

Pacem in terris – magna charta pokoju

63%

Burkat J.

Sympozjum

|

2013

|

issue 1(24)

45-59

EN

The author of the article shows the intent and the features of Pacem in terris which makes this document the magna charta of peace. At the first place it is presented the structure of the Encyclic. According to John XXIII peace is not a given state of things, but a result of order and justice in a society and in the world. In any society and in the world there should be respected human rights. But on the other side it is necessary to keep in mind that to every right corresponds a duty, because there is a reciprocity of rights and duties between human persons. Peace is the highest common good; “nothing is lost by peace; everything may be lost by war”. Presently everybody has to realize that the true and solid peace between nations consists not in equity of arms, but in mutual trust. Additionally, peace is not a reality which is achieved once forever. It has to be gained and build. Building peace is an universal duty. This is primarily a tusk of the politicians, but also a tusk of every person. The first step in this engagement for peace is a peace in man’s oven heart, because there can be no peace between men unless it takes place within each one of them. Only under this condition peace can be achieved on the society and between the nations.

4

Antropologiczno-aksjologiczny wymiar encykliki Pacem in terris

63%

Podgórski R. A.

Sympozjum

|

2013

|

issue 1(24)

61-71

EN

The author of the article undertakes analysis of the Encyclic Pacem in terris from two perspectives: anthropologic and axiological. The starting point of the Document is thesis that peace has been always an important common good. Presently, because of the nuclear weapons, different states posses, peace becomes the highest common good. Eventual nuclear war would be able to annihilate the whole population of the world and destroy our culture. Peace, however, is not a given state of things; it is a dynamic process. It has to be gained and build. The most important way of building peace is creation of the society in which human rights are respected. There are two reasons for such a respect for human rights: anthropologic – every man is a human person, and flowing from the Christian faith – human persons are equals in front of God, because they all are God’s creations, redeemed through death and resurrection of Jesus Christ, Son of God. There is, however, a reciprocity of rights and duties. Therefore those, “who claim their own lights, yet altogether forget or neglect to carry out their respective duties, are people who build with one hand and destroy with other” (PT, 30).

5

Media a postawy propokojowe

63%

Czuba K.

Sympozjum

|

2013

|

issue 1(24)

95-111

EN

In the modern world mass media are one of the most powerful instrument of influencing others. They can be used ether for good of a man or for his detriment; they can serve society or destroy it. Mass media are also an instrument of peace or war in the world. They are instrument of peace when they are an instrument of truth and promote justice among people, and serve the common good. They become an instrument of war when they lye, destroy social and religious values, promote social conflict. The main duty of the journalist is writing the truth. To fulfil this role he has to be free. Also for that reason he cannot be at direct service of the politicians, who usually are willing to use this instrument for their own good or the good of their parties; a journalist should not pursuit of the sensation, which usually serve for nothing positive.

6

Antropologiczno-aksjologiczny wymiar encykliki Pacem in terris

63%

Podgórski R. A.

Sympozjum

|

2013

|

issue 1(24)

61-71

EN

The author of the article undertakes analysis of the Encyclic Pacem in terris from two perspectives: anthropologic and axiological. The starting point of the Document is thesis that peace has been always an important common good. Presently, because of the nuclear weapons, different states posses, peace becomes the highest common good. Eventual nuclear war would be able to annihilate the whole population of the world and destroy our culture. Peace, however, is not a given state of things; it is a dynamic process. It has to be gained and build. The most important way of building peace is creation of the society in which human rights are respected. There are two reasons for such a respect for human rights: anthropologic – every man is a human person, and flowing from the Christian faith – human persons are equals in front of God, because they all are God’s creations, redeemed through death and resurrection of Jesus Christ, Son of God. There is, however, a reciprocity of rights and duties. Therefore those, “who claim their own lights, yet altogether forget or neglect to carry out their respective duties, are people who build with one hand and destroy with other” (PT, 30).

7

Media a postawy propokojowe

63%

Czuba K.

Sympozjum

|

2013

|

issue 1(24)

95-111

EN

In the modern world mass media are one of the most powerful instrument of influencing others. They can be used ether for good of a man or for his detriment; they can serve society or destroy it. Mass media are also an instrument of peace or war in the world. They are instrument of peace when they are an instrument of truth and promote justice among people, and serve the common good. They become an instrument of war when they lye, destroy social and religious values, promote social conflict. The main duty of the journalist is writing the truth. To fulfil this role he has to be free. Also for that reason he cannot be at direct service of the politicians, who usually are willing to use this instrument for their own good or the good of their parties; a journalist should not pursuit of the sensation, which usually serve for nothing positive.

8

Pacem in terris – magna charta pokoju

63%

Burkat J.

Sympozjum

|

2013

|

issue 1(24)

45-59

EN

The author of the article shows the intent and the features of Pacem in terris which makes this document the magna charta of peace. At the first place it is presented the structure of the Encyclic. According to John XXIII peace is not a given state of things, but a result of order and justice in a society and in the world. In any society and in the world there should be respected human rights. But on the other side it is necessary to keep in mind that to every right corresponds a duty, because there is a reciprocity of rights and duties between human persons. Peace is the highest common good; “nothing is lost by peace; everything may be lost by war”. Presently everybody has to realize that the true and solid peace between nations consists not in equity of arms, but in mutual trust. Additionally, peace is not a reality which is achieved once forever. It has to be gained and build. Building peace is an universal duty. This is primarily a tusk of the politicians, but also a tusk of every person. The first step in this engagement for peace is a peace in man’s oven heart, because there can be no peace between men unless it takes place within each one of them. Only under this condition peace can be achieved on the society and between the nations.

9

Pokój Boży w pismach natchnionych Starego Testamentu

51%

Homerski J.

The Biblical Annals

|

1991

|

vol. 38

|

issue 1

5-16

PL

The „peace of God” does not occur in the books of the Old Testament. Though the idea of the peace of God is very vivid in them. One should not look for it in the semantic field of the word „shalom” but in the context of those hagiographic texts, especially those written by prophets, in which there appears the word „shalom” and in those oracles which deal with the idea of peace, though the very word „peace” does not turn up. The peace of God is God’s gift which man cannot give to himself or work out. This means those spiritual goods thanks to which man (both as an individual and society) is in total harmony with God and creature.

10

Myśl Wincentego Granata wobec problemów współczesności

51%

Majchrzak J.

Filozofia Chrześcijańska

|

2020

|

vol. 17

179-198

EN

The aim of the article is to present relevance of the personalistic Granat’s thought in the context of contemporary social challenges. In the article, I analyze the topic of Christian humanism in Granat’s thought. I point out that he saw the sources of this concept in man’s aspirations to learn the full truth about himself. Granat saw the final answer to these desires in the relation of man and the sense of his existence to the person of Christ. I also consider Granat’s opinion about the role of the Catholic church today. I would like to draw your attention to the fact that Granat clearly emphasized the deep spiritual and apostolic dimension of the Church, pointing out that the Church is above all the Mystical Body of Christ. Therefore, the fundamental task of the Church is to unite God’s children around Christ. The Church also has a duty to proclaim to man that he cannot understand himself without Christ. The Church accomplishes these goals by administering the sacraments and moderating interreligious dialogue. I consider the issue of peace in his philosophical refl ection as well. According to Granat the source of peace is God. Man drawing his strength from his closeness with God can contribute to peace through mutual respectful relationships. At the state level the key role is played by the concern of each country for the common good and international cooperation in this field. In conclusion, I formulate summarizing remarks.

11

Religie i pokój w Iraku

51%

Imach M.

Teologia Praktyczna

|

2014

|

issue 15

125-145

PL

.

12

Rola katechezy w wychowaniu do pokoju w pięćdziesiąt lat po encyklice Pacem in terris

51%

Offmański A.

Sympozjum

|

2013

|

issue 1(24)

113-135

EN

Educating for the virtue of peace is one of the key issues of the Church’s mission. It was also placed amongst the socio-cultural transformations of the XX century, becoming a leading theme after the issuing of two encyclical letters by Pope John XXIII – Mater et Magistra and Pacem in terris – dedicated to social problems. In catechesis related to the time of the Council one can find reflections of attempts to educate for pro-peace attitudes. Despite the fact that Vatican Council II did not issue any document directly related to catechesis, nevertheless the Council inspired numerous formulations and indications in catechetical literature which focus on existential concerns and finding a way to dialogue with the contemporary world. Parochial catechesis as well as the teaching of religion – after its return to Polish schools – undertakes the education for peace within the framework of axiological thinking. When referring to the teaching of the Counciliar and post-Conciliar popes, catechists look to accomplish the idea of peace presented in Pacem in terris by using four “pillars” or principles: truth, justice, love and freedom. It is important to underline at this point that the dialogue that aims at arousing a common concern for peace must respect the natural law and safeguard the dignity of every human being. In the post-modern world are not these values becoming rather “meaningless”? This is the leaning of the article’s author.

13

Duszpasterstwo parafialne w służbie pokoju

51%

Wroceński J.

Sympozjum

|

2013

|

issue 1(24)

137-161

EN

Parish ministry is an organized religious activity of the Church which consists of serving believers with proclaiming God’s Word, celebrating Eucharist, administrating others sacraments. Within the Church believers enter into personal interactions, they help one another, and confessing their faith, they bear witness of God’s Good News to unbelievers. As an organized activity within the Church, it has to be regulated with proper legal acts. Parish ministry involves lots of particular activities on the above mentioned fields which are directed towards building parish community. An immediate consequence of parish ministry is a reconciliation with God, unity of the believers and any person of good will. Strong experience of one’s faith can be helpful to other persons to gain peace in their hearts. Every believer must be a spark of light, a centre of love amidst his follow men. And he will be this all the more he lives in communion with God, and the more he achieves peace within his heart. Peace in one’s heart is a condition of peace within families and between nations.

14

Ład moralny a pokój światowy

51%

Kawecki W.

Sympozjum

|

2013

|

issue 1(24)

73-93

EN

When analysing the encyclical Pacem in Terris from the perspective of 50 years after its promulgation, the emphasis should be put on existing and still valid implications between the moral order and the issue of peace. These refer mainly to the economic, political and international cooperation. John XXIII stressed the point that every Christian in his own conscience is bound to engage in the cause of peace and civilization. He opted for the responsible religious and moral culture in order to bridge the existing gap between the religious faith and the conduct of individuals. The Pope advocated the formation of a true culture of business, with due consideration given to human dignity. By that means the theological character is assigned to the economy in the sense that faith perceives the economic activity in the perspective of the dynamism of salvation. Recognizing the need for an axiologication of politics, the Pope called for practicing a political culture in which the culture of solidarity would constitute an integral part of international cooperation, and hence it would lead to tangible benefits both on the economic, social and political level and on that of healthcare and physical development. According to John XXIII, the formation of international solidarity and culture of peace is a duty of ruling authorities. Peace is supposed to inspire and to drive human beings and nations in the direction of tolerance and of universal solidarity, which in turn is based inevitably on the moral order.

15

Wolność religijna warunkiem pokoju

51%

Dyduch J.

Analecta Cracoviensia

|

2011

|

vol. 43

379-389

EN

Pope Benedict XVI has made the sentence: “Freedom of Religion: the Way to Peace” into a key idea of his message for the celebration of the World Day of Peace in 2011. In face of the contemporary religious persecutions, He reminded that the violation of religious freedom destroys social order and peace in the world. The task of religious communities, political groups, and international structures is the proclamation and defense of human dignity and of the resulting from it right to religious freedom. This action is necessary for the protection of peace.

16

Chrystus jest naszym pokojem (por. Ef 2,14). Wizja pokoju w Liście do Efezjan

51%

Hałas S.

Sympozjum

|

2013

|

issue 1(24)

9-21

EN

The analyzed perycope of the Letter to Ephesians is one of the nicest and theologically richest texts about the peace in whole the Bible. It presents the peace as result of the reconciliation of the men mutually and with God at the same time. The concept of peace used here has a broader sense, typical of the Bible. It means not only the lack of the war, but also full agreement, harmony and communion with God and with the men. The Letter to the Ephesians is showing us, that the authentic peace includes a profound renovation of the interpersonal relations among men and with God. The reconciliation made by Christ is valid help for reaching the true peace also in the contemporaneous world.

17

Ład moralny a pokój światowy

51%

Kawecki W.

Sympozjum

|

2013

|

issue 1(24)

73-93

EN

When analysing the encyclical Pacem in Terris from the perspective of 50 years after its promulgation, the emphasis should be put on existing and still valid implications between the moral order and the issue of peace. These refer mainly to the economic, political and international cooperation. John XXIII stressed the point that every Christian in his own conscience is bound to engage in the cause of peace and civilization. He opted for the responsible religious and moral culture in order to bridge the existing gap between the religious faith and the conduct of individuals. The Pope advocated the formation of a true culture of business, with due consideration given to human dignity. By that means the theological character is assigned to the economy in the sense that faith perceives the economic activity in the perspective of the dynamism of salvation. Recognizing the need for an axiologication of politics, the Pope called for practicing a political culture in which the culture of solidarity would constitute an integral part of international cooperation, and hence it would lead to tangible benefits both on the economic, social and political level and on that of healthcare and physical development. According to John XXIII, the formation of international solidarity and culture of peace is a duty of ruling authorities. Peace is supposed to inspire and to drive human beings and nations in the direction of tolerance and of universal solidarity, which in turn is based inevitably on the moral order.

18

Duszpasterstwo parafialne w służbie pokoju

51%

Wroceński J.

Sympozjum

|

2013

|

issue 1(24)

137-161

EN

Parish ministry is an organized religious activity of the Church which consists of serving believers with proclaiming God’s Word, celebrating Eucharist, administrating others sacraments. Within the Church believers enter into personal interactions, they help one another, and confessing their faith, they bear witness of God’s Good News to unbelievers. As an organized activity within the Church, it has to be regulated with proper legal acts. Parish ministry involves lots of particular activities on the above mentioned fields which are directed towards building parish community. An immediate consequence of parish ministry is a reconciliation with God, unity of the believers and any person of good will. Strong experience of one’s faith can be helpful to other persons to gain peace in their hearts. Every believer must be a spark of light, a centre of love amidst his follow men. And he will be this all the more he lives in communion with God, and the more he achieves peace within his heart. Peace in one’s heart is a condition of peace within families and between nations.

19

Rola katechezy w wychowaniu do pokoju w pięćdziesiąt lat po encyklice Pacem in terris

51%

Offmański A.

Sympozjum

|

2013

|

issue 1(24)

113-135

EN

Educating for the virtue of peace is one of the key issues of the Church’s mission. It was also placed amongst the socio-cultural transformations of the XX century, becoming a leading theme after the issuing of two encyclical letters by Pope John XXIII – Mater et Magistra and Pacem in terris – dedicated to social problems. In catechesis related to the time of the Council one can find reflections of attempts to educate for pro-peace attitudes. Despite the fact that Vatican Council II did not issue any document directly related to catechesis, nevertheless the Council inspired numerous formulations and indications in catechetical literature which focus on existential concerns and finding a way to dialogue with the contemporary world. Parochial catechesis as well as the teaching of religion – after its return to Polish schools – undertakes the education for peace within the framework of axiological thinking. When referring to the teaching of the Counciliar and post-Conciliar popes, catechists look to accomplish the idea of peace presented in Pacem in terris by using four “pillars” or principles: truth, justice, love and freedom. It is important to underline at this point that the dialogue that aims at arousing a common concern for peace must respect the natural law and safeguard the dignity of every human being. In the post-modern world are not these values becoming rather “meaningless”? This is the leaning of the article’s author.

20

Droga ludzkości do pokoju międzynarodowego: Bertrand Russell i Immanuel Kant

45%

Szumera G.

Przegląd Filozoficzny. Nowa Seria

|

2022

|

issue 3

59-72

EN

In the broad spectrum of Bertrand Russell’s interests the socio‑political issues had a special role. The possibility of peaceful global co‑existence was most important to him. Occasionally he took part in the disputes between West and East accepting the role of a mediator. He saw a chance for peace in the creation of a world government. Kant had proposed a similar project of a supranational community and hoped it could result in the emergence of a global society, embracing all nations. With this achievement in place, the project of ‘eternal peace’ could be completed, he hoped. In this way, relying on ethical and legal principles, Kant designed a permanent international peace alliance.

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