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Studia Pastoralne
Rocznik Wydziału Teologicznego UŚ



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szukane wyrażenie: Wojtyła, Karol | znaleziono 9 opisów(-y) | strona: 1 spośród: 1



autor: Białkowski, M.

tytuł: Udział Karola Wojtyły w pracach Konferencji Episkopatu Polski i jej komisji specjalistycznych (1958–1978)

Studia Pastoralne 15 (2019) 13-57

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słowa kluczowe: Konferencja Episkopatu PolskiWojtyła, Karol

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Karol Wojtyła’s participation in the work of The Polish Episcopate Conference and its specialist committees (1958–1978)
Summary
The aim of this paper is to present the leading role of Karol Wojtyła in the works of the Episcopal Conference of Poland (ECP) in 1958–1978. Therefore, the main research problem will be a description of Karol Wojtyła’s participation and actual influence on activities of the Episcopal Conference of Poland, together with evaluation of the effects of his activities. The following hypotheses can be formulated. 1) Karol Wojtyła’s influence on works of the Episcopal Conference of Poland evolved along with his changing position in the Episcopate structures (a strong trend for the increasing influence); 2) Karol Wojtyła undertook multi-faceted, multi-directional and multidimensional actions; 3) actions undertook by Karol Wojtyła in the Episcopate of Poland significantly influenced development of relationships between the state and the Church. The studies conducted using the historical (genetic) method and content analyses allow to present the following factual data.
Karol Wojtyła played an important role in works of the Episcopal Conference of Poland and its specialist committees. From 1958 (his appointment as the suffragan bishop of Krakow) he was a member of the ECP, and in 1964 (appointment as the Metropolitan Archbishop of Krakow) he joined the top management group – EP Main Committee/Main Board. As a part of the tasks he was appointed then, he prepared pastoral letters and participated in development of relationships with PRL government; he was also responsible for contacts with the Apostolic See and episcopal conferences abroad; and inspired changes in the organisational structure, aims and tasks of the Episcopal Conference of Poland. His participation in works of specialist committees represented an important part of his involvement with the Episcopal Conference of Poland. During twenty years of his service as a bishop Karol Wojtyła was a member of the following commissions: Commission for the Lay Apostolate – chairman in 1966–1978; Subcomission for Studies – chairman in 1967–1970; Commission for Catholic Education – chairman in 1970–1978; Science Council – chairman in 1972–1978; Commission for Christian Ministry – member in 1958–1978; Council Commission – member in 1963–1970; and Vocations Committee – member in 1967–1970. The number and the diversity of proposals, projects, and postulates notified by him prove the unique intellect, organisational skills and leadership skills of the future pope.



autor: Drożdż, A.

tytuł: Jan Paweł II jako nauczyciel moralności

Studia Pastoralne 2 (2006) 234-246

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słowa kluczowe: Jan Paweł IImoralnośćteologia moralnachrystocentryzm

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JOHANNES PAUL II - DER LEHRER DER MORAL
Papst Johannes Paul II war und ist weiter ein großer Lehrer der Moral. Der vorliegende Artikel hat ein Ziel, diese Wahrheit zu zeigen. Karol Wojtyla und später Johannes Paul der Zweite geht davon aus, dass der Mensch eine Person ist. Der Ausgangspunkt seiner Analyse ist die Erfahrung der Person. Diese Erfahrung zeigt die Würde des Menschen und seine Transzendenz durch die Taten. Der Mensch kann entdecken in seinem Gewissen die Wahr-heit über sich selbst. Sein Hauptwerk die Person und die Tat öffnet den Weg zur personalis-tischen Auffassung der Moral in der ganzen Lehre des späteren Papstes Johannes Paul der Zweiten. In dieser Lehre die Moral ist eng verbunden mit der menschlichen und christli-chen Berufung, mit der Umkehrung in der pluralistischen Welt und mit dem Prinzip des Christus Nachahmens. Dieser "christomorfizm" der Moral ist eng verbunden in der Lehre des Papstes mit der erneuten Vision der christlichen Eschatologie.



autor: Drożdż, A.

tytuł: Historia i przeżywanie ludzkiej moralności

Studia Pastoralne 10 (2014) 200-221

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słowa kluczowe: teologia moralnamoralnośćdoświadczenie

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MORALITY AND LIVING THROUGH A HISTORIC TIME
Summary
A human existence is inevitably inscribed in experiencing time. „For everything there is a season, and a time for every matter under heaven...” (Ecclesiastes 3:1-8). Historicity of man and awareness of this historicity makes him special among the creation. The same applies to human morality.
Human morality, as the author assumes after Saint Augustine, is conditioned by the past, present but also the future of man (Confessions XI, 14,17). Experiencing a historic time can be seen in the so called cirmunstantiae vitae. They are decisive when it comes to quality of each „moral deed”. What is also at stake here, is the fact, that experiencing a historic time decides upon moral quality of human thoughts, deeds and lifestyles. There is no man outside time and history. The same applies to human morality. Moral „biographies” are always historic. It means that „times are as morality of men is like”: good or evil. This calls for responsibility for the gift of time.
A man is mortal (homo viator), but his earthly existence is a „preparation” and „introduction” to eternity. Hence responsibility for eternal salvation is the most important moral responsibility of every man.
In the second part of the paper the author claims, following Maurice Blondel, that „times in each generation are hard...”. Human morality therefore can be found „between heroism and bestiality...”.
It is not insignificant that history „may flow against the current of human conscience...”. This is the truth derived from poetry of young Karol Wojtyła by Karl Dedecius.
A man, each in his own way, experiences his time. One can live through one’s time in various ways: chaotically, confusedly and randomly, or very responsibly. „Time perspective” is another important factor for human consciousness. In „long -time perspective” for example one can see more clearly „quality” of human life. One has a better view on bygone phenomena and experience, since they are viewed as continuity „towards eternity”. Among multiplicity of historical phenomena one of the most pivotal ones are experience of failures, catastrophes, but also heroic deeds. It is said that „history is a teacher of life”, but it is also true that „there is few, who are able and willing to learn these lessons...”.
There is no human biographies „outside history”. This allows us to discover specific „strings of events”, but also lines of evangelical development, in spite of numerous weaknesses. Ultimately eternity awaits all of us. May God grant us all a happy one.



autor: Gerwing, M.

tytuł: Geborgen in der Liebe Gottes. Zum Sakrament der Ehe aus Der Perspektive der Theologie des Leibes nach Karol Wojtyła

Studia Pastoralne 15 (2019) 125-136

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słowa kluczowe: Jan Paweł IIteologia ciałamałżeństwo

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Zusammenfassung
Mann und Frau, die das Sakrament der Ehe empfangen und aus diesem Ehesak¬rament heraus ihr Leben gestalten, wissen sich im trinitarischen Raum der Liebe geborgen und dazu berufen, heilig zu werden. Ehe wird in den Mittwochskatechesen Johannes Pauls II. (1979–1984) als Schule der Heiligkeit dargestellt. Die Theologie des Leibes kommt zur Geltung und entfaltet sich im Konnex von Eros und Ethos. Eine sakramental-christlich gelebte Ehe ahmt nicht nur die communion mit Gott nach, sondern fängt sie selbst ein und reflektiert sie.
Safety in God’s Love. The Sacrament of Marriage from the Perspective of Karol Wojtyła’s Theology of the Body
Summary
Men and women who have received the Sacrament of Marriage and who shape their lives out of this sacrament feel safe in the Trinitarian space of love and feel called to become holy. In his Wednesday catecheses, John Paul II (1979–1984) portrays marriage as a school of holiness. The theology of the body advances and develops in the connection between eros and ethos. A practical sacramental Christian marriage does not only imitate communion with God but furthermore captures and reflects it.



autor: Koenig, F.

tytuł: Znamienici profesorowie i absolwenci królewskich katolickich seminariów nauczycielskich w Pilchowicach i Pyskowicach

Studia Pastoralne 14 (2018) 142-156

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słowa kluczowe: muzykaśpiew religijny

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Renowned Professors and Graduates of Royal Catholic Teacher Seminars in Pilchowice and Pyskowice
Summary
Royal Catholic Teacher Seminars, which first appeared at the beginning of the 19th century as a result of Prussian educational reform, took on an important mission of training future organists. Therefore in many Silesian parishes of the 19th and the first half of the 20th centuries it was a common practice for teachers to be organists at the same time. As it is shown by the experiences of Upper Silesia, teacher seminars were the source of highly qualified church musicians. This resulted from the commitment of very good and skilful music teachers who produced remarkable graduates that later became important figures in Silesian tradition of church music.
Among teacher seminars of Upper Silesia that played the most important role in the field of church music particularly noteworthy are the seminars in Pilchowice and Pyskowice. The seminar in Pilchowice existed from 1867 to 1921. Music teachers there were Theophil Halama, Richard Kügele, Wilhelm Osburg, Viktor Kotalla and Franz Werner. The most famous graduates of this seminar in the field of music were Ryszard Gillar, Karol Hoppe and Karl Bauch.
The seminar in Pyskowice functioned from 1849 to 1922. Its most prominent music teachers were Józef Nachbar, Paul Gaide, Erdmann Emanuel Wittor, Paul Woehl, Hans Cisner and Vinzenz Laska. Among many graduates of this seminar were Max Borowka, Paul Kraus, Wilhelm Masse, Ernst Gratza, Franz Leischner, Erich Lokay and already mentioned Erdmann Emanuel Wittor.



autor: Panuś, K.

tytuł: Katedra wawelska w kazaniach biskupa i kardynała Karola Wojtyły

Studia Pastoralne 2 (2006) 9-23

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słowa kluczowe: Wojtyła, Karolkatedra wawelskakaznodziejstwo

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LA CATHÉDRALE DE WAWEL DANS LES HOMÉLIES DE L'ÉVÊQUE ET CARDINAL KAROL WOJTYLA
La cathédrale de Wawel a joué un rôle particulier dans la vie de Karol Wojtyla. C'est dans cette église qu'il a dit sa messe d'ordination et le 28 septembre 1958 il a été ordonné évêque. Dans les années 1958-1978, quand il était évêque-vicaire général, ensuite vicaire capitulaire, archevêque et cardinal de l'archidiocèse de Cracovie, il a maintes fois mis en évidence dans ses homélies et sermons le rôle extraordinaire de la cathédrale de Wawel dans la vie de l'Église et de la nation polonaise. Le 8 mars 1964 pendant son intronisation officielle dans la cathédrale Karol Wojtyla a prononcé ces paroles significatives "En y entrant on ressent toujours un frisson intérieur, une crainte; elle est marquée - comme une des rares cathédrales du monde - d'une grandeur immense par laquelle toute notre histoire et tout notre passé nous parlent". Pour lui la cathédrale de Wawel incarnait le sanctuaire de l'histoire du pays et grâce à son passé inestimable elle était une source vivante de notre temps et l'origine de notre histoire future. Dans les sermons de l'évêque et cardinal Karol Wojtyla prononcés avant son élection au Saint-Siège on trouve plusieurs idées en germe que Karol Wojtyla a ensuite reprises et réalisées en tant que Souverain Pontife de l'Église universelle.



autor: Siwek, G.

tytuł: Profetyczny charakter posługi słowa Jana Pawła II

Studia Pastoralne 2 (2006) 37-59

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słowa kluczowe: Jan Paweł IIposługa słowa

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IL CARATTERE PROFETICO DEL SERVIZIO DELLA PAROLA DI GIOVANNI PAOLO II
Le radici del servizio della parola nella Chiesa affondano nella missione dei profeti. Il profeta per eccellenza è stato il Profeta di Nazaret - Gesù Cristo. Egli ha fatto la sua Chiesa partecipe della propria missione profetica: in questo modo, anche se il tempo dei profeti è ormai passato, la Chiesa conserva il carattere profetico e lo esprime attraverso la predicazi-one della parola di Dio. Il servizio della parola di Giovanni Paolo II ne è un esempio parti-colarmente eloquente. L'articolo rappresenta un tentativo di prospettare alcuni elementi di tale servizio del Pontefice in relazione all'attività dei profeti biblici. Similmente all'attività dei profeti, la predicazione di Wojtyła è accompagnata dalla profonda coscienza d'essere stato eletto e mandato per predicare la parola di Dio; dalla convinzione della forza della parola predicata e dalla coraggiosa testimonianza personale che attesta la veridicità della parola stessa. Nei discorsi di Giovanni Paolo II si possono trovare alcune forme linguistiche analoge alle forme contenute nei discorsi dei profeti della Bibbia, come oracoli, narrazioni, parenétiche, gesti simbolici. Anche alcuni accenti nel contenuto dei discorsi del Servo di Dio assomigliano alle parole dei profeti, come per esempio l'esortazione a scegliere Cristo senza compromessi, l'interpretazione delle esperienze umane alla luce della parola di Dio o un forte orientamento verso il futuro. Alla fine dell'articolo, l'autore suggerisce alcuni aspetti da approfondire e da completare nello studio del carattere profetico del servizio della parola di Giovanni Paolo II. Richiede un'analisi più ampia la dimensione profetica degli aspetti poetici nei discorsi del papa-poeta, che tradisce il senso della solitudine del Pontefice proveniente da scelte effettuate controcorrente che sono state spesso accompagnate da un atteggiamento di chi mette a rischio l'incolumità della propria vita. Rilevare il carattere profetico del così efficace servizio della parola di Giovanni Paolo II porta alla netta conclusione pastorale che, nelle discussioni sull'efficacia della predicazione, non bisogna dimenticare mai il carattere profetico che ne è la fonte.



autor: Szewczyk, L.

tytuł: Mistagogiczne aspekty w przepowiadaniu piekarskim kardynała Karola Wojtyły

Studia Pastoralne 2 (2006) 24-36

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słowa kluczowe: Wojtyła, Karolgłoszenie słowa Bożegomistagogiaprzepowiadanie homilijne

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MYSTAGOGICAL ASPECTS IN PREACHING OF CARDINAL KAROL WOJTYŁA IN THE SANCTUARY OF OUR LADY OF PIEKARY
Cardinal Karol Wojtyła several times preached the homily during the annual pilgrimage of men to Our Lady of Piekary. Mystagogy was the key element in his speeches. Preaching the Word of God should be a reminiscence and a presentation of the work of Jesus Christ. The goal of preaching is to transform the life of each individual who listens to the word of God and to point him to all of the possiblities on how to answer to God in daily life. The listener should hear how his or her faith is going to resonate in the contemporary world. The content of mystagogical homilies of Cardinal Karol Wojtyła in Piekary was clearly seen in initation in the mysteries of faith and the rules of Christian life.



autor: Szymik, J.

tytuł: „Kiedy myślę: Ojczyzna, szukam drogi”. Teo-logiczna perspektywa Jana Pawła II w 100-lecie Niepodległości Polski

Studia Pastoralne 15 (2019) 185-198

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słowa kluczowe: naródojczyznapatriotyzmJan Paweł II

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“When I think: Homeland, I’m looking for the Way”. Theo-logic perspective of John Paul II on the 100-th Anniversary of The Independence of Poland
Summary
Project titled ‘Polonia Restituta. The Decalogue for Poland on the 100th Anniversary of Independence’ is intended by its authors – the Ministry of Science and Higher Education and the Council for Social Affairs of the Polish Episcopal Conference – as a thought about the future of our Homeland and State, about ‘how Poland should look like’. It should be a thought from a clearly defined perspective of Catholic social science, that is a theo-logic perspective. The Minister explains: we need ‘an in-depth reflection on where we are going to and what for, what values should accompany our collective life, what values we should use as the basis to restructure our state’. And later: since ‘the role of the Catholic church is unique and incomparable with any other institution in our history’, consequently, ‘here and now, we will examine Poland through the prism of its teaching, which directed the generations of our ancestors.’
‘Thinking Homeland … Civic virtues and patriotism on the 100th anniversary of regaining independence by Poland’ is one of the ‘commandments’ of the ‘Dec¬alogue for Poland’ under elaboration, i.e. one out of ten segments of theo-logic thinking (the thought guided by the logics of social science derived from the sci¬ence of God) and understanding of the phenomenon of Poland itself. The sub-title clearly specifies further that the subject of the said thought shall be a conjunction of civic virtues (= a set of attitudes resulting from the bonds joining a person and a state) and patriotism (= according to John Paul II: ‘love for everything relating to homeland’, a moral virtue of love to Homeland). And the questions like: how do they relate to each other, whether they are directly or inversely proportional to each other, what ethical/social spaces do they share and which ones are separate for them? etc. Whereas, the two-word title (being the title of Karol Wojtyła’s poem) enables, and – what is more: suggests, inclines – to provide the thought in the light of teaching of our great fellow citizen and compatriot, the saint Pope.
Thus: what John Paul II tries to tell us about what is patriotic and what is civic and about the interrelationship, threats and perspectives between these two aspects? And what – this is the most important question – from his theo-logic thought in this subject could become ‘deca-logic’ (in the perspective of liability and morality) for Poland, for its conversion, good and future?
Karol Wojtyła/John Paul II does not differentiate clearly (he does not formulate strict definitions, does not make differences) between patriotism and civic virtues. The fundamental string of his thought and teaching in this respect is directed to¬wards in-depth understanding and description of patriotism, which leads to civic ethos (the so-called civic virtues, arete politike, that is, a set of attitudes which show concern about the common good, namely, the state). He presents these in several genealogical layers of his works and teaching: within the poetic layer (here, in particular, in his poem titled Thinking Homeland… of 1974), within the essay¬istic layer (here, in particular, in Memory and Identity, written in 1993 and 2005) and within the preacher’s and lecturer’s layer (here, for instance, in homilies and speeches made during pilgrimages to Poland, but not only in these cases, also in some speeches concerning the issue in question, among others, during his famous speech in the Paris-based seat of UNESCO in 1980).
The poem Thinking Homeland…, a text exceptionally dense in terms of lan¬guage and content, published five years after its creation, already during the pon¬tificate, under a nick name, contains several splendid and well-known phrases of Wojtyła: ‘When I think: Homeland, then I express myself and put down my roots’; ‘Is it possible for history to flow against the current of consciences?’’ ‘the liturgy of history’. Fragments of Memory and Identity constitute its essayistic development and interpretation. It is in this work where John Paul II explains fundamental con¬tent of his theology of patriotism/civic virtues, homeland and nation, their history and culture. In short:
Homeland is a heritage, a resource of goods (strictly interrelated spiritual and material values, culture and land) received ‘after ancestors’. The teaching of Christ includes the most in-depth elements of theological vision of the homeland – it ‘opens the notion of homeland towards eschatology and eternity, but by no means deprives it of its earthly content (!). Patriotism means the ‘love for homeland’, an internal attitude (pietas) and a moral virtue, falling within the scope of the 4th commandment of the Decalogue. Both homeland and nation have got their own theological roots and existential reference to the mystery of creation and – similarly as in case of a family – they constitute ‘natural communities’ (nature of a man is of social character; a nation ‘is not a fruit of an ordinary agreement’) and ‘remain realities that cannot be replaced’ (!). What is more to say and describe in more detail in this subject: ‘You cannot […] replace a nation with a state’, ‘the more you cannot convert the nation into the so-called democratic society’. The Pope reaches for Christology also in this case: ‘The mystery of personification, the foundation of the Church, belongs to the theology of nation’ and gives it proper justification and inalienability, direction and depth.
Theology and theo-logics of homeland and nation, as well as a theological re¬flection over relationships between ‘man – nation– homeland – state – civic virtues’, protects the whole difficult, complicated conglomeration, exposed to vagueness and distortions against mistakes and their existential consequences (sometimes with terrible results), such as, on the one side eradication and orphanage, and on the other side, a nationalism (‘so as the inalienable function of the nation will not degenerate into nationalism’). Calling for the ‘”Jagiellonian” dimension of Polish identity’, the Pope writes that ‘Polish identity is, in fact, a multiplicity and plural¬ism, not parochialism and confinement’. At the same time, he defends the – now-adays attacked – strive for protection and development of the ‘nation’s identity’ against its dispersion in transnational and cosmopolitan structures.
He does so through the category of culture, crediting it with fundamental sig¬nificance in his theological thought concerning the nation and state (thus, also the patriotism and civic virtues). During his speech in the seat of UNESCO, he mentioned: ‘The nation is such a great community of people who are joined to-gether with various bonds, but, above all, with culture. The nation exists ‘because of its culture’ and ‘for its culture’. […] There is a basic sovereignty of the society, expressed in the culture of nation. Simultaneously, it is the sovereignty through which a man becomes parallelly the most sovereign.’ He said a terrific thing about his experience of papal service: ‘with my experience of the history of my home¬land, with my increasing experience of the value of nation, I was not a stranger for the people I met. On the contrary, my experience of homeland facilitated, to great extent, my contacts with people and nations on all the continents.’
Consequently, the basic conclusion from ‘thinking: Homeland’: when, in the Chris¬tian, ecclesiastically moderated space, ‘I express myself and put down my roots’ into what is native and national, then the process (and attitudes co-creating it) serves what is universal for all humans, transnational, universal, eternal. Strengthening of (arousing, developing and cleansing) patriotism constitutes the best way to strengthening of (arousing, developing and cleansing) virtues and civic attitudes. Let us emphasise it: both require protection – patriotism need protection against demons of nationalisms, civic virtues – against emptiness of a liberal state, where the nomo-, bureau-, and technocracy cannot defend the panegoism and atrophy of virtues.
‘When I think: Homeland, I’m looking for the way’ – wrote Wojtyła forty-four years ago. The way runs through the Baptism of Poland, teaches. The one dating back to more than a thousand years and the one, in which all subsequent genera¬tions should cleanse themselves. The Baptism will save Independent Poland and its citizens, it will bring the future to both the Homeland and State. The Baptism will put down its and their roots in the redemptive God’s mysteries of creation, personification and love.



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