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Streszczenia

 

 

Spis treści

 

Artykuły

 

Ks. Janusz Lemański: Dlaczego Bóg uratował Lota (Rdz 19,1-38)?

 

Ks. Waldemar Szczerbiński: Miejsce teologii ciała w nowej ewangelizacji

 

Maria Ołdakowska: Mikołaj jako Imago Dei i Vir Dei. Prezentacja wizerunku świętego na wybranych przykładach [2008_2_oldakowska.pdf pdf (256.57 KB) ]

 

Anna M. Batory: Przejawy wielogłosowości w doświadczaniu moralności

 

 

Recenzje
pdf pdf (286.34 KB)

 

Ks. Janusz Mariański, rec.: Sławomir H. Zaręba, W kierunku jakiej religijności? Studia nad katolicyzmem polskiej młodzieży, Zakład Wydawnictw Statystycznych, Warszawa 2007

 

Honorata Jakuszko: Filozoficzne aspekty dwóch modeli szkolnictwa, rec.: Stanisław Janeczek, Edukacja oświeceniowa a szkoła tradycyjna. Z dziejów kultury intelektualnej i filozoficznej, Wydawnictwo KUL, Lublin 2008

 

Monika Sidor, rec.: Wschód Zachód. W poszukiwaniu Europy duchowej, red. M. Ołdakowska-Kuflowa, M. Stebler, A. Woźniak, Towarzystwo Naukowe KUL, Lublin 2007

 

Iwona Kościesza: Historyk niekonwencjonalny? O nowym sposobie pisania historii, rec.: Ewa Domańska, Historie niekonwencjonalne. Refleksje o przeszłości w nowej humanistyce, Wydawnictwo Poznańskie, Poznań 2006

 

 

 

Streszczenia

 

Perchè Jahvè ha salvato Lot (Gen 19,1-38)?


Gen 19,1-38 contiene, almeno in qualche punto, chiare aggiunte redazionali che provano il fatto che la tradizione sulla catastrofe di Sodoma (e Gomorra) come anche quella sulla salvezza di Lot fu ritoccata e reinterpretata durante un lungo processo redazionale. Nel testo odierno Lot viene presentato in due modi diversi. Prima sembra unico giusto abitante di Sodoma, grazie alla sua ospitalità, degno di essere salvato insieme con la famiglia dalla città peccatrice condannata per un totale annientamento (vv. 1-14). Poco dopo però la figura di Lot sembra cambiare radicalmente e l'eroe comincia a far vedere una faccia diversa. E troppo legata alla vita in una città per abbondandola senza di essere costretto (vv. 15-17) e finalmente cerca di cambiare la destinazione per finire in una piccola cittadina invece delle montagne, come i messaggeri di Dio gli hanno ordinato (vv. 18-22). Dopo il disastro (23-26) il cittadino modello della Sodoma diventa però un abitante della caverna e sembra un ubriacone senza consapevolezza e della responsabilità per la famiglia (vv. 30-38).
Si può concludere dopo una lettura esegetica e narrativa che all'inizio Lot fu valutato come un esempio del giusto (come Noe) salvato da una catastrofe totale grazie alla suo esempio di vita. Dopo un inserimento della tradizione su Sodoma (e Gomorra) e quella di Lot nel cosiddetto "ciclo di Abramo" (Gen 19,(4-11?)27-28; cf. 18,16-33) e delle esperienze del esilio babilonese, la tradizione fu reinterpretata nella chiave di una benedizione di Abramo valida per le altre famiglie della terra (Gen 19,29; cf. 12,3) diventando allo stesso tempo un esempio di conforto per i discendenti di sangue ancor di più legati alle promesse del patriarcha (cf. Gen 12,2).

 

 

The Place of Theology of the Body in New Evangelization


The topic of the article is presenting theology of the body as necessary and the most appropriate way for the Church to Evangelize in the contemporary world. First this requires clarification of what in fact is theology of the body and what new Evangelization is. The author of both concepts is John Paul II, who gave these terms meaning and showed in which way theology of the body ought to show the direction and method of the Church's mission. The goal of the report is to bring closer and interpret the Papal idea through the assistance of easier categories and more understandable language. The general conviction that the future of humanity will depend on the condition of marriage and the family accompanies the truth that the future of marriage and the family will be conditioned by John Paul II's theology of the body. Consequently, there is no mention about reevaluating marriage and family without a return to the full truth about God's plan toward the body and human sexuality. Such a reevaluation is possible only then, when it will be reported as a "new" and "fresh" theological proposition which fully and boldly shows how Christian sexual ethics is a liberating and adequate message which responds to the desires of the heart of contemporary man. Only such an attitude of the Church can stop the culture of death, which is the goal of new Evangelization.

 

 

Nicolas as Imago Dei and Vir Dei. A Presentation of the Image of the Saint in Selected Examples


The article is an attempt to develop the aspects pointed out by earlier researchers. The subject of interest are the images of Saint Nicolas represented as Imago Dei. Presenting the saints as examples of Christ was common in medieval times. This is particularly proven by the lives of the saints, which are rooted in the history of Biblical tradition. The mentioned fragments of hagiographical literature show that such analogies also entered into the case of the life of St. Nicolas. The original phenomenon composes its great cult in the East, where Nicolas was often placed as equal to God in social awareness. These tendencies found their reflection in iconography, and many ideas presenting St. Nicolas in the model of the triune God appeared, icons of Nicolas as the Good Shepherd. A separate issue are the occurrences based on folk culture. Here we are dealing with identifying Nicolas with other saints and ascribing various functions to him.

 

 

Indications of multivoicedness in experiencing morality

 

Narration is a natural way of thinking and reflecting on one's fundamental beliefs, values, decisions, challenges etc. Moral reflection often takes form of an autonarration and/or internal dialog between various moral voices. They originate from the subject and other individuals or groups (parents, authorities, religious communities etc.). From the early childhood we hear many moral voices, which gradually become parts of our selves and have an effect on our moral functioning.
The article presents relational dimension of moral experience, connections between morality and multivoiced nature of self. "Dialogical morality" is a term which refers to those two areas and binds them. It represents dialogical as well as sociological and cultural dimensions of self, since internal moral dialogs refer to the voices of significant others, general beliefs and values.
To sum up, the text is focused on the analysis of moral autonarration and internal dialogs; the investigation is based on the dialogical self theory and the valuation theory.

Autor: Robert Kryński
Ostatnia aktualizacja: 29.09.2008, godz. 10:12 - Robert Kryński