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Studia Pastoralne
Rocznik Wydziału Teologicznego UŚ

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szukane wyrażenie: Grzegorz Wielki | znaleziono 4 opisów(-y) | strona: 1 spośród: 1

autor: Biela, B.

tytuł: Metodologia krzewienia duchowości Komunii w świetle Novo millennio inneunte i listu Jana Pawła II do kapłanów na Wielki Czwartek 2005 Słowa ustanowienia Eucharystii „formułą życia”

Studia Pastoralne 15 (2019) 274-288

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słowa kluczowe: Novo millennio inneunteJan Paweł IIteologia pastoralnakomunia

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Methodology of promoting the Spirituality of Communion in the Light of “Novo millennio ineunta” and the letter of John Paul II to priests for Holy Thursday 2005, “A Formula of Consecration: A ‘Formula of life’”
At the close of the Great Jubilee of the Year 2000 in his letter Novo millennio ineunte John Paul II pointed at pastoral priorities and paths to follow (compare: NMI 29-41) to make the Church the home and the school of communion. He issued a strong warning against the temptation of activism: “Before making prac-tical plans, we need to promote a spirituality of communion […]. Let us have no illusions: unless we follow this spiritual path, external structures of communion will serve very little purpose. They would become mechanisms without a soul, ‘masks’ of communion rather than its means of expression and growth” (NMI 43). It follows that promoting the spirituality of communion should be “the guiding principle of education wherever individuals and Christians are formed, wherev¬er ministers of the altar, consecrated persons, and pastoral workers are trained, wherever families and communities are being built up” (NMI 43). According to the pastoral priorities defined by the Pope, the perspective of sainthood can be related to the attitude of “believing”; the priority of prayer can be associated with “remembering”; the sacrament of reconciliation with “forgiving”; listening to the word of God with “receiving”; Eucharist with “giving thanks”; the priority of grace with “giving”; preaching the word of God with “going out”. Similarly, following the suggestion made by John Paul II, a tool to implement the spirituality of com¬munion can be “a formula of life” hidden in the words of the consecration: “to take bread in one’s hand” is to let the Holy Spirit lead us especially in prayer; “saying the blessing” means to listen; “broke” means to be purified; “giving bread away” means to evangelize; “this is my Body” means to create communion; “take this, all of you, and eat of it” means to spread mercy; “do this in memory of me” means to love by the love of Christ and in the power of the Spirit of God. Following the said attitudes, we have become promoters of the spirituality of communion on the basis of which we are able “to make the Church the home and the school of communion” (NMI 43).

autor: Strzelczyk, G.

tytuł: Communicatio idiomatum w wybranych pieśniach wielkopostnych

Studia Pastoralne 14 (2018) 212-223

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słowa kluczowe: communicatio idiomatumchrystologiaWielki Post

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Communication idiomatum in selected Lenten Chants
The article presents an analysis of the expressions according to communicatio idiomatum in the texts of the Lenten songs contained in the Liturgical Songbook ‘Niepojęta Trójco’ ( ‘Mysterious Trinity’) (vol. 1) published by the Dominican Liturgical Centre. Expressions of this kind appear in about 1/3 of the songs and almost all of them have a descending character (properties, states, typically human activities are attributed to the subject identified by the name or the title referring to divinity). It does not seem that the Christological and dogmatic carrying capacity of this kind of expressions was the main purpose of their use by the authors. Rather, it was about the rhetorical attractiveness of their paradoxical character.

autor: Słomka, J.

tytuł: Posługa biskupa jako officium

Studia Pastoralne 7 (2011) 409-417

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słowa kluczowe: Ambroży z MediolanuCyprian z KartaginyGrzegorz WielkiLeon Wielkipatrologiabiskupurząd biskupiofficium

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The word officium summarises a significant characteristic of Roman culture. It describes the Roman ideal of life as public service, i.e. a concern for salus rei publicae. Latin Christianity took over the word and its substance. The ministry of a bishop was described as exercising the officium already in the early ages. That is how Cyprian of Carthage understood the office of bishop, even though he did not use the word explicitly. Ambrose of Milan made the Roman officium a cornerstone of the formation of priests, which he described in his well-known work De officiis ministrorum. He himself exercised the office of the Bishop of Milan according to the best model of a Roman official. The tradition was further developed by Leo the Great, who pointed out that pax christiana was the fulfillment of what the Romans had expected of pax romana. Gregory the Great took over the legacy of his predecessors. However, to a greater extent than Ambrose or Leo, he perceived the tension between exercising the office accompanied by worldly cares and the spiritual dimension of bishop’s ministry. It may have been caused by the fact that, after a total disintegration of Roman administration, Gregory was forced to take on the responsibility of the perfect of Rome. His Regula pastoralis, however, provides a continuation of Ambrose’s ideas concerning the formation of clergy.

autor: Słotwińska, H.

tytuł: Wychowanie do pokuty

Studia Pastoralne 3 (2007) 19-35

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słowa kluczowe: AdwentDawidkatechezanawróceniePaweł św.pokutaWielki Postwychowanie

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L'articolo presenta una riflessione sul tema dell'educazione alla penitenza. Cominciando dalla riflessione sull'idea della penitenza, si pone l'accento sul fatto che la conoscenza di tale argomento occupa un posto importante nel processo educativo. Per illustrare questa probblematica sono stati mostrati (nella prima parte dell'elaborato) alcuni modelli personali dell'atteggiamento penitenziale, come anche alcune azioni di carattere penitenziale e certi motivi della loro scelta. Nella seconda parte dell'articolo e stato sottolineato il dovere della penitenza, quale emerge sia dalla legge naturale, come dal diritto positivo. La terza parte prende in considerazione i cosiddetti tempi e giorni della penitenza. Nell'ultima parte viene sottolineato il ruolo delle opere di penitenza nell'educazione alla penitenza.

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