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ŚLĄSKIE STUDIA HISTORYCZNO-TEOLOGICZNE



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szukane wyrażenie: Sawa, P. | znaleziono 9 opisów(-y) | strona: 1 spośród: 1



autor: Sawa, P.

tytuł: Charyzmaty w nauczaniu Urzędu Nauczycielskiego Kościoła

Śląskie Studia Historyczno-Teologiczne 42,2 (2009) 152-168

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słowa kluczowe: teologia systematycznaMagisteriumcharyzmat

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I carismi nell’insegnam ento del Magistero della Chiesa. Sommario
Il notevole sviluppo nell’ultimo secolo delle comunita Pentecostali soprattutto in Brasile nonché lo sviluppo delle comunitŕ cattoliche del Rinnovamento nello Spirito Santo non possono rimanere senza riflessione teologica e pastorale. Le esperienze carismatiche nella chiesa cattolica fanno continuamente nascere diverse domande e controversie benché le stesse abbiano sempre fatto parte della normale vita della chiesa cattolica.
I carismi costituiscono una parte fondamentale della struttura della Chiesa. Tuttavia la diversità dei carismi dimostra una ricchezza nella Comunità dei battezzati. Impartendo l’insegnamento su carismi, Il Concilio Vaticano II afferma che esistono tre principi legati agli stessi ovvero: la normalità, la diversità e la generalità.
Tutti i cristiani, sacerdoti e laici partecipano alla missione di Gesù Cristo in relazione alle possibilità del loro stato e secondo il dono dello Spirito Santo. Bisogna tener conto della struttura della Chiesa in cui operano, il Magistero sull’ordinazione nonché i doni carismatici legati al sacerdozio comune dei fedeli.
Vanno però sfuggite alcune soluzioni estreme. Da una parte, non si può sopravalutare il ruolo dei carismi in quanto tale atteggiamento può spesso deteriorare l’unità ecclesiale; tuttavia, nella storia del cristianesimo si sono manifestati diversi movimenti del “Vangelo puro” in contrapposizione alla Chiesa. Dall’altra parte, il rifiuto dei carismi deforma la consegna di Cristo quindi il negare la realtà carismatica diventa negazione di una parte importante della ecclesiologia cattolica.
I carismi sono azioni dello Spirito Santo sulle singole persone perciò non vanno ne’ sottratte ne’ previste dalla Chiesa istituita. Il Concilio Vaticano II afferma che i doni carismatici sono importanti sia per la vita della Chiesa che per il servizio al mondo; in ugual misura doni piccoli e grandi, illustri e normali perciò tutti i cristiani sono tenuti ad usarli. Vanno comunque osservate delle regole per poter distinguere i doni dello Spirito ovvero: l’amore, la relazione con i vescovi, la Tradizione, la Bibbia e la storia della Chiesa; sono ugualmente importanti frutti spirituali risultanti dal servizio.
Riassumendo, il cristianesimo non è soltanto una dottrina, ma è una scienza dotata di forza. Attualmente, in questo periodo di secolarizzazione delle società tradizionalmente cristiane, il servizio carismatico diventa una necessità al fine di realizzare le parole del Vangelo.



autor: Sawa, P.

tytuł: Luterańska mariologia w Kazaniach ks. Samuela Dambrowskiego (1577-1625)

Śląskie Studia Historyczno-Teologiczne 43,1 (2010) 68-81

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słowa kluczowe: historia teologiiXVI wiekXVII wiekDambrowski, Samuelmariologiaprotestantyzmekumenizm

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Ma riologia luterana nelle Prediche di Samuel Dambrowski (1577-1625). Sommario
Il grande predicatore del luteranismo polacco del XVII secolo era Samuel Dambrowski (1577-1625) nato nella tipica famiglia protestante. Era pastore della parrocchia evangelica di Poznań e dopo la demolizione della chiesa luterana a Poznań si era trasferito a Vilna dove era diventato parroco della parrocchia polacca e sovrintendente di Lituania e Samogizia. La gente si è sempre interessata e s’interessa anche adesso delle sue omelie („Prediche o Corsi per bene” - „Kazania albo Wykłady Porządne”).
Nel contesto dell’insegnamento su Maria, le omelie di Dambrowski risultano importanti per il fatto che a questo autore non si possono attribuire risentimenti cattolici; lui stesso ha servito la chiesa 100 anni dopo la Riforma luterana ed è cresciuto nell’ambiente evangelico. L’importante è il fatto che le sue omelie, anchè se scritte nel periodo di persecuzione dei seguaci di Lutero e Calvino, non contengono tracce di polemica ma sono piene di analisi biblica e patristica.
Dambrowski ribadisce chiaramente la santità e castità di Maria, anchè se la Madre di Dio non può essere considerata mediatrice della salvezza. La lode, il lodare sono azioni riservate esclusivamente a Dio. Per il luteranesimo, il ruolo di Maria è indubbiamente quello pedagogico sopratutto in funzione della preghiera, d’imitazione delle onestà, della vita della parola di Dio e d’accettazione della sofferenza.
La grandezza di Maria è ribadita dall’applicazione nei suoi confronti di diversi titoli, quali: „madre vera e genitrice del Figlio di Dio,Vergine pura, Fidanzata divina, Benedetta tra le donne, regalata per la grazia, devota, santa, pudica, madre della dolcezza graziosa, madre di Gesú dolcissimo, fidanzata dello Spirito Santo, Madre di Dio” ecc.
Tuttavia Dambrowski non riconosce l’Immacolata Concezione; rivolge l’attenzione al fatto che Maria non ha acconsentito alla dominazione del peccato; interviene altresì in favore della verginità di Maria anche dopo la nascita di Gesú (semper Virgo). Parlando di Assunzione, ammette tale possibilità affermando nonostante che questa verità non è presente nelle Sacre Scritture sia per non oscurare l’Ascensione di Cristo che per ovviare all’idolatria che potrebbe risultare da tale tesi.
Dall’analisi di cui prima delle omelie scelte di Samuel Dambrowski emerge che la mariologia luterana, almeno nel primo secolo della Riforma, è molto chiara e profonda. Si potrebbe pure formulare una tesi che nella maggior parte, il detto insegnamento è simile alla mariologia cattolica, sopratutto dopo Il Concilio Vaticano II e dopo il riordinamento della teologia e della pratica ecclesiale alla luce della Bibbia e dell’eredità teologica dei secoli perciò potrebbe costituire una base importante dell’incontro ecumenico e del risanamento dei pregiudizi tra cattolici e luterani.



autor: Sawa, P.

tytuł: Duchowość inkarnacyjna i jej chrystologiczne podstawy

Śląskie Studia Historyczno-Teologiczne 44,1 (2011) 109-125

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słowa kluczowe: duchowośćwcieleniechrystologiaantropologia

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Incarnational spirituality and its christological grounds. Summary
The Christian type of spirituality is defined by participation in God through Jesus, the incarnate Son of God. The attitude of a human being towards God, the world, other people and himself results from the degree of acceptance of the truth about God who reveled himself through Jesus. As a consequence, spirituality has its deep roots in the christological dogma.
The fact that Jesus took on a human body and nature and became both a man and God lies in the centre of the New Testament proclamation. This reality makes Christianity peculiar as the divinity does not contradict the humanity; God does not pose a threat to a human being, to his freedom or identity. The difference between sacredness (sacrum) and profanity (profanum) virtually vanishes. In other words, sacred permeates secular thanks to the Incarnation, which materializes spirituality (this can be seen in the reality of Church, Sacraments, the service of love or iconography). In addition, the intimacy of ‘devine’ and ‘human’, profoundly fulfilled by the Incarnation of Logos (Word), underlines the beauty of a human body.
Making an analogy between a human being and Jesus Christ, it can be said that there is one person and two quasi-natures: material-carnal and spiritual. They remain separate and do not constitute a third reality, but the Person is the one that unites them. In this way, the truth about the personal union and two natures of Christ becomes a model in finding out the truth about the human being.
The Incarnation of Logos (Word) with the proclamation of the value of human life designates Christian model of spirituality as the incarnational spirituality. This model shows the necessity to strike an essential balance in life. At the same time, a certain outlook on life and world is created through the prism of the Incarnated.
What is more, the Incarnation of Logos determines various spheres of life showing its purpose and forms of its recognition and expression (orthodoxy is connected with ortopraxy). Bearing a Christological model in mind, it is necessary to develop your faith everyday upon this model. What is meant here is having a purpose in life (theosis, eternity), experiencing everyday life properly (human culture, worldliness) and joining all these activities with the Christian cult.
Incarnational spirituality is also connected with the relaxed attitude to the material world, where the human being has been placed (culture).
Finally, incarnational and anthropological model gives direction to Christian piety, prayers and faith incorporating coexistence of spiritual and material aspects. Invisible and inner matters function together with the visible and outer ones.



autor: Sawa, P.

tytuł: Kościół w wypowiedziach Karola Wojtyły podczas przygotowania i przebiegu Soboru Watykańskiego II

Śląskie Studia Historyczno-Teologiczne 46,2 (2013) 438-452

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autor: Sawa, P.

tytuł: Drogi odnowy Kościoła według Evangelii gaudium papieża Franciszka

Śląskie Studia Historyczno-Teologiczne 48,1 (2015) 182-202

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słowa kluczowe: FranciszekKościółewangelizacjaeklezjologiaEvangelii gaudium

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The renewal of the C hurch by Pope Francis in his Evangelii gaudium
A new evangelization isn’t only a matter of the method and administered measures, so the domain of pastoral theology and pastoral care, but largely the reality demanding dogmatic reflection. According to this guideline one should read Apostolic Exhortation of the Pope Francis Evangelii gaudium. The new evangelization is based on renewed ecclesiology, which in the presented document receives specific guidance of the papal teaching. It is of even greater significance because this text constitutes the word of main assumptions of Francis’ pontificate.
The Church portrayed in Evangelii gaudium is an evangelizing community and still evangelized and the basic option is the missionary commitment. The Church lives for the Gospel and its proclamation is an essential element of his identity. Pope shows the whole Church, so the clergy and laity, as the subject of evangelization. This applies to different dimensions – pastors and faithful, men and women, families, youth, dioceses and parishes. Small communities are ascribed particular importance.
At the same time the whole church and one baptized individually, regardless of vocation and function, needs continuous accepting the Gospel and converting according to the Word of God. This is not just a matter of personal or communal morality.
Francis calls the Church to pastoral conversion. It marks the first radical focus on the message of salvation. With this comes a bold revision of the customs, practices, actions taken – evaluation of their effectiveness, legitimacy in the modern world, primarily in terms of outright portraying Jesus and his message.
Evangelii gaudium shows the condition of the Church, its strengths and weaknesses. It does not only present the description but also points to the way out of the crisis and multiplying the good that is the wealth of the Church. Text is expressing optimistic vision of the world, the Church, evangelization. This happens whenever baptized focus on Jesus, and developed missionary zeal leads to experiencing true joy.
A brief but suggestive call the Pope Francis gives the main directions for the perception of the evangelizing and evangelized Church: ‘May we never abandon them [this is poor]’, ‘Let us not allow ourselves to be robbed of missionary enthusiasm!’, ‘Let us not allow ourselves to be robbed of the joy of evangelization!’, ‘Let us not allow ourselves to be robbed of hope!’, ‘Let us not allow ourselves to be robbed of community!’, ‘Let us not allow ourselves to be robbed of the Gospel!’, ‘Let us not stifle or presume to control this missionary power!’, ‘Let us receive the sublime treasure of the revealed word’, ‘May we never remain on the sidelines of this march of living hope!’.



autor: Sawa, P.

tytuł: Lumen gentium – historia, idee, program odnowy Kościoła

Śląskie Studia Historyczno-Teologiczne 48,2 (2015) 283-303

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słowa kluczowe: Lumen gentiumeklezjologiaodnowa

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Lumen Gentium – History, Ideas, Plan of the Revival of the Church
The Second Vatican Council became an important light for the Church in its inner revival and in focusing on the multidimensional world. It is expressed in 4 constitutions, 9 decrees and 3 declarations. The Constitution Lumen gentium presents the Church using the following categories: the mystery, the sacrament of salvation, The People of God, the divine-human reality, hierarchical and charismatic structure, various states on the way to the eschatological fulfillment, where Mary is the icon of believers. The Council also showed the important role of the laity in the identity of the Church. This new vision was not only a cosmetic change of the form of expression of the content of faith, but a new understanding of the Church, rooted in the Bible and the patristic teaching. At the same time some questions demand a further deepening and defining: the relationship between the Petrine Office and the college of bishops, the collegiality of bishops, the relationship between the office and the charism in practice, the form of responsibility of lay persons in the Church.
It was courageous of the Second Vatican Council to show that the principle Ecclesia semper reformanda is real. The Church lead by the Holy Spirit transforms into new community, improves, converts, rejects what is not the essence of faith, but only a human form, good in a particular time and place. So there is no agreement on the revolution, but on the cleansing and progress.



autor: Sawa, P.

tytuł: Nauczanie papieża Franciszka o rodzinie w kontekście jej powołania do ewangelizacji i wychowania

Śląskie Studia Historyczno-Teologiczne 49,1 (2016) 58-78

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słowa kluczowe: Franciszekrodzinaewangelizacjaantropologia

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Pope Francis’ teaching about family in the context of its vocation to evangelization and upbringing
An issue which is of particular importance in the teaching of pope Francis is the reflection on the role of the family in the process of evangelization and the formation of faith. The starting point here is a proper anthropology (the complementarity of man and woman, the appropriate roles in the family) and theological foundations (the experience of God, family rooted in the grace of the sacrament of matrimony).
The awareness of this foundation is indispensable in the context of the difficulties and dangers affecting contemporary families. These negative influences include, above all, consumerism, materialism, a godless lifestyle, modern idols, social and economic problems, as well as ideologies attacking the family and affecting the social shape of reality.
From such a perspective, it becomes even more necessary to highlight the key challenges facing the family. It is therefore a school of humanity, spiritual and ecclesial life, social life and evangelization. The family should be supported in a multidimensional way by the whole Church in the implementation of this mission. Catholic movements and societies are especially helpful in this regard.



autor: Sawa, P.

tytuł: Spór o pentekostalizację Kościoła

Śląskie Studia Historyczno-Teologiczne 51,1 (2018) 100-119

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słowa kluczowe: eklezjologiaekumenizmteologia dogmatyczna

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The Dispute about the Pentecostalisation of the Church
Nowadays, more and more is said about so called pentecostalisation of Christianity. It may be observed in the development of neopentecostal congregations and Churches and also in the influence of those communities on traditional Churches, including the Catholic Church. The value of this phenomenon is still discussed. Supporters of the accusation of pentecostalisation see it as a root of destructive tendencies for the Church and a way of blurring the differences between denominations. Opponents of the accusation see the pentecostalisation as an exchange of the spiritual gifts, although they do not negate the mistakes made in some communities. The article joins in this discussion, focusing especially on the opinions of Polish theologians. The author is convinced that openness to new aspects of spirituality and religiousness, as well as forms of existence or organization of the Church does not stand in the opposition to the Tradition. Since the idea of continuity of the Catholic identity includes preservation of the whole heritage of faith parallel to courageous finding oneself in what is new and more suitable for the contemporary people. This novelty is the crux of the Gospel and a chance for development of the Church. What we need is only a proper doctrinal foundation, the concern for holiness and the common sense.



autor: Sawa, P.

tytuł: Kontrowersje wokół teorii i praktyk we wspólnotach charyzmatycznych. Próba oceny z perspektywy katolickiej i ewangelikalnej

Śląskie Studia Historyczno-Teologiczne 51,2 (2018) 388-407

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słowa kluczowe: charyzmatwspólnotamodlitwa

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Controversy over the Theories and Practices in the Charismatic Communities. An attempt of Evaluation from the Catholic and Evangelical Perspective
In the reality of charismatic communities there are some controversial matters that need to be evaluated. The main criterion of the evaluation is the Word of God and theological analysis. Among many opinions that evoke doubts are overemphasis of healing, demonic influence, so called intergenerational sin and charismania. Apart from that, there are some phenomena during prayers in charismatic communities that are questionable on the pastoral grounds, e.g. so called resting in the Spirit, speaking in tongues, crying and laughter, some practices connected with the prayer of liberation. What is necessary is the proper biblical and theological formation of the congregation so that it is able to accept God’s signs, but not to be focused on them.



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