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ŚLĄSKIE STUDIA HISTORYCZNO-TEOLOGICZNE



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szukane wyrażenie: "synod" | znaleziono 11 opisów(-y) | strona: 1 spośród: 2


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autor: Bednorz, H.

tytuł: Odbywający się synod zapoczątkowaniem nowego apostolstwa

Śląskie Studia Historyczno-Teologiczne 7 (1974) 263-277

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słowa kluczowe: historia duszpasterstwaXX wieksynodhistoria Kościoła na Śląsku


autor: Bednorz, H.

tytuł: Synod holenderski

Śląskie Studia Historyczno-Teologiczne 6 (1973) 283-300

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słowa kluczowe: historia KościołaXX wiekHolandia


autor: Biela, B.

tytuł: Odnowa pastoralna parafii w świetle II Polskiego Synodu Plenarnego

Śląskie Studia Historyczno-Teologiczne 36,1 (2003) 70-87

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słowa kluczowe: teologia pastoralnaparafiaII Synod Plenarny

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PASTORAL RENEWAL IN THE PARISH ACCORDING TO II POLISH PLENAR SYNOD
Summary
28th of February 2001 year came in to force a resolution of Polish Plenar Synod (PPS) in all Polish dioceses. Synod work was started by John Paul II during IV pilgrimage to the Homy land in 8th of June 1991 year.
This artickle undertook a trial of answering such a question - now and in what circunstences the resolutions II PPS could become a gift for the Church in Poland creating a ministry in its basic structure which is a parish. Presenting historical - diecesial contest there was said that 29th of October 1992 year during first session of Archidiocesesial Synodal commision II PPS in Katowice, among others was also come into force working team for lays apostolate and the leader had become the author of this article. Among all postulates and suggestions which are sent to the main commission to Warshaw the first and fundamental was that, which testified in working texts - that is lack of pastoral vision of bulding parish according to the vision of Church in Vatican Council II documents. Without realising that vision, especially by priests in the Church, all the other postulates will be hung in emptiness.
Finally Synod reananged working documents so as from 17, 14 documents came into life. The base and fundamental work for reneval of the parish is the first document which was didn't exist in working documents: Neccessity and tasks of new evangelization in the turn of II and III Millenium of Christianity.
On the base of the choice of texts from II PPS one can state that although Synod doesn't show holistic model of parish as a community, otherwise looking at council vision of Church univowlly postulates to build dynamical parish, based on community of communities model. It is connected very tightly with neccessity of katechumenal lays formation stressed by Synod. In that caseitis not possible to not appreciate, showed by synodal documents, a part of properly created priests and the meaning of movements and communities expienenced in realising community model of parish. It is only a pity that one can not find in all those documents a place for presenting expienences worked out by our home movement of after council renewal of Church: Light-Life Movement. As an example is given Movement for Better World (Movimento per il Mondo Migliore).
In front of priests and aware of their part faithful lays there is a task of realisation community model of parish. That demands respect precisely very casfully created stages connected with quantitive and qualitive growth of parish. One can learn a laf from direction of contemporary pastoral theology and expierieces of after council movements of Church renewal. So, there shows very urgrnt neccessity, to have in every diocese strategical plan of realisation model of community parish and proffessional teams and undertaking evengelical actions in parishes. Towards that direction should go all trials of Diocese Curia Ministry of Departments.



autor: Bista, S.

tytuł: Synod pastoralny - niebezpieczeństwo dewiacji czy przejaw dojrzalszej samoświadomości Kościoła? [Refleksje na marginesie I Synodu Diecezji Katowickiej]

Śląskie Studia Historyczno-Teologiczne 6 (1973) 171-183

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słowa kluczowe: historia Kościoła na ŚląskuI Synod Diecezji Katowickiejsynodhistoria duszpasterstwa

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IL SINODO PASTORALE - RISCHIO D'UNA DEVIAZIONE OPPURE SEGNO D'UNA PIU' MATURA COSCIENZA DELLA CHIESA (RIFLESSIONI IN OCCASIONE DEL I SINODO DELLA DIOCESI DI KATOWICE)
I sinodi sono un elemento strutturale d'ordinamento della Chiesa, d'origine divina. Soltanto loro forma concreta é l'opera del legislatore ecclesiastico. Il Concilio Vaticano II, descrivendo la Chiesa come una comunità del Popolo di Dio della Nuova Alleanza e sottolineando il valore del laicato in questa comunità, ha fatto una modifica fondamentale nella figura giuridica del sinodo. II mutamento più importante, che gode sostegno della Sede Apostolica consiste nel passaggio dal un sinodo puramente clericale ad un sinodo composto dai clerici e laici, religiosi compresi. La partecipazione dei laici al Sinodo fa di questa assise diocesana un modo d'autorealizazione della Chiesa come comunità. Tale deve essere il sinodo, che sta per svolgersi nella diocesi di Katowice. Ne partecipa proprio tutto il popolo di Dio; per collaborare sono invitate tutte de comunità parrocchiali e religiose. Lo ha manifestato la prima sessione informativa del I Sinodo della diocesi di Katowice, il 26. 11. 1972, nella quale hanno preso parte tutti i membri delle Commissioni sinodali, i membri dei Consigli Pastorali Parrocchaili nonché delegati delle comunità religiose. Dopo un'annuale fase preparatoria, questa sessione informativa ha iniziato ufficialmente i lavori del I Sinodo della diocesi di Katowice, di cui terminazione é prevista per il 1975.



autor: Bista, S.

tytuł: W poszukiwaniu właściwego kształtu posługi kapłańskiej. Z prac podkomisji kapłańskiej I Synodu Diecezji Katowickiej

Śląskie Studia Historyczno-Teologiczne 8 (1975) 271-284

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słowa kluczowe: I Synod Diecezji Katowickiejposługakapłaństwo służebne


autor: Domin, C.

tytuł: Problem rodziny wielodzietnej na I Synodzie Katowickim

Śląskie Studia Historyczno-Teologiczne 10 (1977) 113-128

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słowa kluczowe: I Synod Diecezji Katowickiejrodzina

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DAS PROBLEM KINDERREICHER FAMILIEN IN DER I. SYNODE DER DIÖZESE KATOWICE
Die I. Synode der Diözese Katowice befasste sich u.a. mit dem Problem "Kinderreiche Familien". Die Ergebnisse der Diskussion wurden in das synodale Dokument "Ehe-und Familienseelsorge" eingegliedert. Als kinderreich wurden Familien mit 4 und mehr Kindern bezeichnet. Derart Familien gibt es in der Diözese über 19 Tausend, was durchschnittlich auf je 1.000 Gläubige etwa 11 Familien beträgt. Nach einer Umfrage in den einzelnen Pfarrgemeinden wurde festgestellt, dass etwa 15% dieser Familien in schwierigen Verhältnissen lebt, wobei 56% der Väter und 22% der Mütter einen moralen Tiefstand aufweist, dagegen 44% der Väter und 78% der Mütter trotz der gleichen Lebenslage (ungeachtet ihrer Kinderzahl: 4-8-11 Kinder) ein moral einwandfreies Leben führt. Obwohl der Prozentsatz der hilfsbedürftigen Familien mit der zunehmenden Zahl der Kinder wächst, bleibt der Prozentsatz der moral-hochstehenden Eltern unverändert. Dies besagt, dass die morale Haltung nicht von der Zahl der Kinder abhängt. Die hier und da verbreitete Meinung, dass die wachsende Zahl der Kinder auf den Mangel an Verantwortung zurückzuführen ist, erweist sich also als ein Irrtum. Nach dem Synodalbeschluss sollten die Gläubigen dafür Sorge tragen, die kinderreichen Familien in der öffentlichen Meinung aufzuwerten und ihnen in den schwierigen Lebenslagen hilfreich beizustehen. Im Brautunterricht sowie in den kirchlichen Eheberatungsstellen ist darauf hinzuweisen, dass man die kinderreiche Familien als "Schule eines bereicherten Menschseins" bezeichnen kann.



autor: Grzesica, J.

tytuł: W stronę etyki ekologicznej

Śląskie Studia Historyczno-Teologiczne 13 (1980) 139-151

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słowa kluczowe: ekologiaetykaświat

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TOWARDS ECOLOGICAL ETHICS
This work concerns the most pressing - except war - danger for the world and mankind: the ecological disaster. The present author tries to define a theological and moral standpoint of the Church to this question, as seen in the light of such ecclesiastical papers as Constitution "Gaudium et Spes", the document of the Third Synod of Bishops "Justice in The World", The Apostolical Letter "Octogesima Adveniens", Pope Paul's VI message to The Stockholm Conference for Protection of Natural Environment and others. It is the mankind's duty not only to avoid spoiling of the natural environment, but to shape it properly as well. This duty is a moral one and pertains to the problems of moral philosophy. Assuming that, author of this work presents us subsequently some principles of a kind of environmental ethics ("eco-ethics"), the aim of which is to indicate, what should man do to protect the natural environment, and to say why should he do so. As the main source of threats for the natural environment Rev. Jan Grzesica considers the mentality of the contemporary man, his egoism and selfishness, his false hierarchy of values, according to which material goods are the most important - in spite of the order established by God, who indicates us the supernatural values and and the supreme aim as matters of the utmost importance. Man has been created by God as a being consisting both of the body and the spirit and as such he then has been redeemed by Our Lord Jesus Christ. Therefore it won't be enough to protect our world against an ecological disaster if we would clean the atmosphere, soil and water up and re-create the areas of silence only. First of all man must clear up himself and his mentality; he must define his place in the natural environment. Together with the man also the nature has been created by God as well and both constitute an inseparable unity, which is expecting salvation. That is why the mutual cooperation of both - the man and his environment - is necessary. God has submitted the earth to the man, but at the same time He has committed the earth to man's care. The foundation of eco-ethics is the precept of love. Our love towards God implies a deep esteem towards His work. The man's moral duty is a sort of an ecological asceticism - he should provide for his needs at the least possible consumption, trying to endeavor after an ethical, spiritual and cultural growth. The man's aim should be "to be", not "to have". A Christian, responsible for the world's shape and its future, does not stand in blind opposition to the progress, nevertheless he should stand in opposition against a blind progress. The limitations of human activity throughout the world are defined by the St. Franciscus' respect to nature. Nature is not "res nullius", but it is "res omnium". As a property of all mankind it belongs also to the future generation, because God is the Father of all people and He is the Donor of life for all of them.



autor: Halemba, A.

tytuł: Zagadnienia inkulturacji w Afryce w okresie powstania orędzia Africae terrarum Pawła VI

Śląskie Studia Historyczno-Teologiczne 25-26 (1992-93) 69-98

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słowa kluczowe: misjologiainkulturacjaAfryka

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THE PROBLEMS OF INCULTURATION IN AFRICAE TERRARUM OF PAUL VI
The Church, in its work of evangelization, has always had the rule never to condemn, destroy or abandon any element belonging to the cultural heritage which was, in itself, beautiful, just and true. This rule was explicitly expressed by Pius XII in Evangelii praecones (1951). However this document did not deal fully with all the issues and problems which were being experienced in the missionary Church at that time. The most important issue was to create a new model of mission based on the inculturation of the faith. This inculturation, which involves both the missionary and the people evangelised, could be described as the conscious and progressive assimilation of cultural values in the process of evangelization. The problem of inculturation in Africa emerged most clearly just after the Vatican Council. (Although the term "Inculturation" had been used previously by other authors, it is only in 1979, in Catechesi tradendae of John Paul II, that it appeared for the first time in a papal document). An important document on the subject of evangelization in Africa was the papal message Africae terrarum which dealt with the development issues and with other difficulties being experienced in Africa. In this message there was an evaluation of the activities of the Church in that continent. It stressed the fact that a local hierarchy had been established and it spoke of the great contribution of the Church in the field of education. During the sixties (when most countries got their independence) the situation changed considerably because the Church lost its control over its schools. And because of that the Church had to focus its efforts on evangelization alone . While these changes were taking place, there was a greater perception of many of the mistakes of the past, especially of the underestimation by the Church of the local customs and of the religious attitudes and values. Consequently, in this period the discussion on inculturation became more lively. As well as the Church's loss of influence through the schools, there were other factors which made it clear that its pastoral methods had to be changed: the drop in priestly vocations; the deterioration of the political situation and the outbreak of civil wars in some of the young African countries, the conflict between ideologies and nationalism. All these facts had a great influence on the Church and contributed to a slowing down of the progress of evangelization. At that moment, therefore, it was considered necessary that the Pope take a stand on this topic. In the encyclical Populorum progressio Paul VI spoke about the changes taking place in the world and described the elements which make for the integral progress of the individual human person as well as of humankind in general. A few months later, in his message Africae terrarum, he stressed that the African person does not need to deny his identity or discard his traditions when he joins the Christian community. According to this message the responsibility for the work of inculturation belongs to the local Church hierarchy. However, co-operation between the missionaries and the African clergy is absolutely necessary. The full inculturation of the Christian faith also requires political peace and stability; therefore politicians, governments and intellectuals are to be involved. The Pope invited the family to be fully involved in this process, and he dealt at some length with the special role of women and of the youth. True inculturation of the faith should lead the Christian family to the acceptance of values which will manifest the dignity of each person and will guarantee his or her integral development. Through authentic inculturation the values of the local culture will be brought to their fulfilment. "The African culture", said cardinal Paul Poupard, "is a wonderful soil which is awaiting the incarnation of Christ. Inculturation, then, is a real form of the solemn covenant between God and man, which is taking place here and now and which is embracing the practical aspects of daily life, the different forms of thought and of social institutions". Inculturation, being a dialogue between cultures and faith, is a process which is mutually enriching both for the Church and for the people evangelized. The Church accepts all the cultural elements which are compatible with the Good News and enriches them with the Christian message and, at the same time, the Church is enriched by the wisdom of those cultures. We hope that the inculturation of the faith which was started in the late sixties will be deepened and developed during the African Synod, which is not only an opportunity for the Church in Africa but also for the universal Church.



autor: Janczewski, Z.

tytuł: Prace i uchwały II Polskiego Synodu Plenarnego

Śląskie Studia Historyczno-Teologiczne 34 (2001) 249-258

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słowa kluczowe: prawo kanonicznehistoria Kościoła w PolsceII Synod Plenarny


autor: Uciecha, A.

tytuł: Afrahat "List synodalny" (Demonstratio XIV. Exhortatoria. Patrologia Syriaca I,573-726)

Śląskie Studia Historyczno-Teologiczne 46,1 (2013) 18-51

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słowa kluczowe: Afrahatmonastycyzmsynodprześladowania

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Aphrahat, Synodal Letter, (Demonstratio XIV. Exhortatoria. Patrologia Syriaca I, 573-726)
Aphrahat’s “Synodal Letter’, or his fourteenth “Demonstration”, is an official letter addressed to the Church of Seleucia-Ctesiphon. Aphrahat describes the period of persecution which affected Christians in Persia under the rule of Shapur II. The Persian Church was shaken by arguments and struggles for power, Church leaders abused their position collaborating with state officials. The conduct of the clergy scandalized believers.



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