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szukane wyrażenie: "misjologia" | znaleziono 9 opisów(-y) | strona: 1 spośród: 1

autor: Balwierz, M.

tytuł: Duchowość misyjna jako istotny element osobowości współczesnego misjonarza

Śląskie Studia Historyczno-Teologiczne 15 (1982) 31-41

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słowa kluczowe: misjologiamisjeduchowość misyjna

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From the very beginning of Christianity, the Church have to fight for some good missionaries, especially in the every stage of her history called a "time of mission". This general observation is also true today. Even is more, the modern context of mission shows that a proper realization of Church's evangelizing task depends first of all on person of an evangelizer himself today. It depends on the methods of evangelization only with connection with the personality of missionaries. It is also a matter of fact that the missionary Church likes to employ evangelizers from Poland these days. This very good opinion about Polish missionaries comes from another fact. Everyone of them realizes in the missionary circumstances a fashion of fidelity to the mission received from the Resurrected Lord proper for the Church in Poland. According to Pope John Paul II, it is the fashion of the evangelizing testimony and the social services. Both categories, namely the evangelizing testimony and the social service belong to the realm of spiritual personality of missionary. This spiritual personality of evangelizers is a matter of great moment for the evangelization of people among their all another personal values. Actual replacement of an expression "missionary activity" by a term "missionary evangelization" emphasizes also on those connections between the spirituality and the mission of modern missionaries. The most important of them is the care for objectivism of evangelization. Each missionary has to deliver Jesus Christ to the evangelized people in his missionary work. It is obvious that he has to have Him spiritually first or he will be incapable to do this evangelizing job because he will not possess the essence of that, what has to be delivered in the process of evangelization. This personal possession of Jesus Christ occurs and grows through the sacramental life of an evangelizer. Missionary's spirituality standing first of all on those sacramental life enables him also to be a master in the Truth during his work for awakening and intensification of people's faith. There are two consequences of those facts. First, it is now impossible to define the missionary without some reference to the category of his spiritual life. Second nowadays the Teaching Church pays more and more her attention to this correlation between the spiritual personality of missionary and his mission. A wise synthesis of this particular teaching of the Church can be found in the newest papal document treating on those matters, namely in the apostolic adhortation Evangelii nuntiandi of Pope Paul VI. Papal teaching about the spirituality of missionaries is grounded on a very important rule. The evangelizing mission of the Church is her service to the world in the prophetical order. It is not principally the service to the world in the sociological or psychological orders. Therefore, the first and the most important condition for a good evangelizing is a missionary's total submission to the Holy Spirit. This Christ-centrical obedience to the Holy Ghost is realized by an evangelizer during his exceptional service as well to the Gospel as to the Church. This missionary's spirituality of servant reveals itself by an evangelizer's attitude of witness to Jesus Christ and His Salvation in the more personal dimension. A ground for this attitude of witness is a holiness of evangelizeos life. The modern missionary develops his holiness of life when he maintains his own sacramental life, his own practice of virtue of prayer and his own spirit of a personal sacrifice. There is no better conclusion for this theological reflexion than a replica of papal words appealing for a personal increase of our own missionary spirituality helping for our own realization of common duty of evangelization.

autor: Balwierz, M.

tytuł: Idea misji Boskiej jako faktu eklezjalnego w doktrynie encyklik misyjnych papieży przedsoborowych

Śląskie Studia Historyczno-Teologiczne 16 (1983) 99-118

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słowa kluczowe: misjologiamisjeeklezjologiaKościółMagisterium

pokaż / ukryj streszczenie (show/hide abstract)

The top priority of the practice before the theory of mission was an immutable principle for the Church of Jesus Christ in the two thousand years of her history. This rule was observed also by the Church in the modern process of development of the missionary activity during the last two centuries. No doubt, this development is an outcome of paying more and more attention to this, that the missionary work is as well an ecclesiastical fact as it is a charismatic one. Such an idea has theologically slowly grown up in the papal teaching about some real problems regarding the missionary practice of the Church. The Teaching Church developed the theologically fundamental thoughts of this ecclesiastical vision of the mission when it pointed do the ways of solving these problems. Such a process can be perfectly observed in the whole of the missionary teaching of the pre-conciliar popes. The idea of God's mission which is the ecclesiastical fact, is not a statical component of the doctrine enclosed in the missionary encyclicals of the preconciliar popes. Before the Second Vatican Council, this idea was perpetually developed in this teaching by the ways of going deeply into particular questions connected with it. The popes also explicated a lot of essential thoughts of the theology of mission in the course of this evolution. These particular ideas of the pre-conciliar missiology converge in the three main points of the papal teaching from that period, namely in the teaching about the religious nature of the missionary activity, about its ecclesiastical dimension and about the Divine character of the mission of the Church. Together with other questions mentioned by the pre-conciliar popes, those ideas form a fundamental schedule of the Catholic theology of mission up to these days. During a further evolution of this branch of theology, the Teaching Church has first of all integrated those thoughts into a principal idea of the Church's dynamism. In the pre-conciliar period, a development of the theological thought about a strict connection between the missionary task of the Church and the Christian faith, was a source of the papal teaching about the religious nature of the missionary activity. This development was grounded on a specification of the papal teaching about the permanence; of the mission, its apostolical dimension and its connections with the Salvation of Christ. A subtle maturation of some papal thoughts about the ecclesiastical dimension of the mission of the Church was a direct result of this theological evolution. It is obvious, that the less speculative question of the ecclesiastical dimension of the missionary activity was developed in a more analytical way by the very practical statements of the pre-conciliar popes about the missionary problems. A generative dynamism of the faith is a source of the ecclesiastical dimension of the missionary activity. When the pre-conciliar popes developed the thoughts about the faith, the mission and the Church, they also brought up the teaching about the missionary activity tending towards an incorporation of the Church in the native culture of the evangelized people. An incorporating accommodation remains the essence of this process of the transplantation of Christ's Church. The Teaching Church slowly accomplished in that theological context a great change of the whole perspective which forms its view of the People of God of the New Covenant. This change consists in a replacement of the vision of Christ's universal Church by the vision of some particular Churches. The new ecclesiological perspective generates in the theology of mission an emphasis on the connections of the source of the missionary activity, its exact process and its aim with an eschatological tension, which exists between Christ's universal Church and the individual local Churches. Such a thought remains one of the most significant ideas in the theology of mission elaborated by the pre-conciliar Church. An idea of the Divine character of the Church's mission was developed in the indirect way by the pre-conciliar popes. The theological thought about the one mission given to the whole Church of Christ was elaborated in the context of the papal teaching about the responsibility of all the Church's members for the missionary work. When the popes Benedict XV and Pius XI carried on the idea of the only one mission in their teaching about the obligations of the missionaries, they both presented a synthesis of some earlier thoughts about the Divine character of the mission of the Church. These two popes taught, that the Almighty God is in the beginning of the Church's mission. He also works by his grace in the exact process of the evangelization of the people and He gives it the whole of its efficacy. The other pre-conciliar popes also knew these thoughts, because since the very beginning of their missionary teaching, they all united some particular parts of the evangelizing process with the works of the individual Persons of the Holy Trinity. This Trinitarian view of the mission of the Church is also hidden in the papal pre-conciliar teaching about love, which is the ultimate source of the vivacity of the missionary work. There is no serious doubt that the missionary teaching of the pre-conciliar popes is more practical than theoretical. But this practical nature only gives a pastoral character to this teaching. It does not deprive it of its very deep theological thoughts. So those popes spoke out the real theological consciousness of the missionary Church without any unnecessary discussion about the different opinions of the various theological schools. It was observed before and it has been also confirmed by this study. The missionary teaching of the pre-conciliar popes became an official teaching of the Church of Christ in that way.

autor: Balwierz, M.

tytuł: Przyjmowanie orędzia wiary na przykładzie afrykańskich ludów Tanzanii

Śląskie Studia Historyczno-Teologiczne 17 (1984) 109-132

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słowa kluczowe: misjologiamisjeewangelizacjaTanzania

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The indigenous connection between the religion and the life remains a stable element of all the changes, which occur in the modern Africa. Therefore, the religious values occupy permanently the same position in the African life in spite of its all modern transformations. This fact have to be taken into account during the process of looking for the new African models of the man, culture and civilization. In these circumstances, the African and some other people ask about the usefulness of the different religions for the creation of the new African style of life. Such a question regarding the Christianity was also put by some writers. An affirmative answer on it is grounded on two facts. The great internal capability of the Christianity for the cultural adaptation is one of them. The very existence of the incarnation of the Christianity into the real life of some modern African societies is the other one. The Catholicism and the life of the Tanzanian society are exemplary taken here as a ground for the fundamental reflexion regarding those two facts. The permanent missionary activity of the Christians and the world-wide range of this religion are some exceptional events in the general phenomenon of the religious life of man. Likewise these two exceptional events testify that this religion possesses an unusual capability as well of an accommodation as of an absorbtion during its contact with the different cultures and civilizations of the world. Both elements, namely the accommodation and the absorption, are the essential components of a new missionary method, which is called "an inculturation". The Ecclesiology, which is grounded on the History of Salvation, forms the proper meaning of the Catholic absorption. In this framework, the missionary absorbtion is only a part of the Church's evangelization. This part of the evangelization realizes a process of an introduction of Jesus Christ and His Gospel into the new culture. Such an introduction of the first, essential Christian value serves above all for the true development of the evangelized reality. The dialogical and ecclesiastical nature of the comprehensive Catholic faith shapes its proper accommodation in the evangelized culture. The evangelizing Church have to enter upon a dialogue with the non Christian cultures and religions in this process. This Church cannot try to force some doctrines, ideologies or outlooks on life upon those cultures, because the real Catholic Truth is the Word of God which became a human being, i.e. Jesus Christ living in His Church now. Therefore, the evangelizers who work for the proper accommodation of the Catholic faith in some new culture, have to make only Jesus Christ to be a present reality in it. This is their care for the proper accommodation of the faith, which is a process almost identical with the missionary absorption in this background. The missionary absorption and the missionary accommodation are only two different aspects of the one, evangelizing process. It is called "an inculturation" today. The most essential part of this inculturation is a meeting of Jesus Christ living in the Church with the evangelized culture. Some new culture is created during such a meeting. This process differs totally from an aculturation, because the new culture does not come into being here in a result of the contact of two or more cultures but in a result of the contrast of the evangelized culture with the person of Jesus Christ living in His Church. This person gives the whole newness to the inculturation, which belongs to the very nature of the present life of the missionary People of God. - Apart from the theological reflection, some facts from the life of the evangelizing Church testify in favour of the presented truth. The reception of the evangelical message of the faith by the real society exposed to the missionary evangelization of the Church is one of them. Today this reception occurs for example in the life of the Tanzanian society. It involves four facts: the traditional religious experience of Tanzanians, the africanization of the Church's life, the coexistence of the Church with the State and the advantages granted by the existence of the post-Christian communities. These facts seen together suggest that the Tanzanian Christians are really working for the full, proper reception of the Catholic faith by the new culture which comes into being in this African country now. The traditional African religious values are the natural foundations for the development of the grace of the living faith among the people of Tanzania. However, these values are not a reality either for a conquest or for a rejection by the evangelizing Church, because they are offered to God by those people, who enter into the salvific dialogue with Him. Therefore, the Tanzanians have to incarnate permanently Jesus Christ who is evangelized to them, into their own traditional religious experience. The Catholic faith of them comes into existence only on this way. The africanization of the Church's life in Tanzania is the most explicit sign of the development of this Catholic faith of the Tanzanian Christians. The evangelization realized on the level of the parish life works first of all for this africanization in the local Church ofthat African country. The liturgy, the catechesis and the mutual relations between the people become more indigenous in a result of this process. At the same time, the new, more Christian culture grows in the real life of the Tanzanian society. What is more, this effort of the evangelizing Church meets congenial efforts of the Government of that society. Therefore, the mutual relations between the Church and the State are the first sign of the true africanization of the church's life in Tanzania. The Tanzanian form of government is based on the local tradition of the common life in this part of Africa and therefore, the care for the full development of the local man is the first aim for the activity of the civil authorities of this country. However, the activity of the evangelizing Church aims also to the full development of man. This identity of tasks gives grounds for the wide mutual co-operation of the Church and the State in Tanzania. Such a co-working is very important for the proper inculturation, because it does not involve only the leaders but also the wide masses of the People of God in the africanization of the Church's life. Such an involvement determines the reality of the true inculturation. The religious syncretism is the worst danger for the evangelization. It is a matter of fact, that some syncretical post-Christian religious movements exist as well in Tanzania as in the whole of Africa. They are not of course, the true Catholic or African attempts of forming a very African Christianity, because they result from the sociological aculturation. However, the existence of those movements helps the inculturation as they can absorbe the local syncretical indications of some Tanzanians. These movements help also the evangelizing Church to know and to avoid some mistakes in her evangelization. An observation about the very important role of the Christianity in the process of forming the new African reality concludes this reflection as well in its more theological as in its more missiographical part. This importance flows from the one fact. The Christians do not offer some ideology but the living person during the evangelization performed by them. It is the person of Jesus Christ living in the Church now. A good realization of such an offer by all modern evangelizers depends on the usage of the method of inculturation by them today.

autor: Balwierz, M.

tytuł: Aspekt misyjny teologicznego wymiaru ruchów migracyjnych

Śląskie Studia Historyczno-Teologiczne 14 (1981) 205-218

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słowa kluczowe: misjologiamisjemigracja

pokaż / ukryj streszczenie (show/hide abstract)

The Church in Europe realizes her duty of evangelization with help of immigrants, who perform this activity in different ways. The most important of them are the pastoral, ecumenical and missionary activities. Knowing this truth, the Church since the Fourth Lateran Council (1215) has taken care of immigrants in various ways. At present, people who look for work dominate in the group of European immigrants. It is obvious from ecclesiastical teaching about the value of human work, that the care of the whole human person is the first concern of Church's approach to the phenomenon of immigration. The whole Church realizes this care in two more practical ways. The first of them is the defense of personal rights and human dignity of immigrants. The second duty is her pastoral care regarding religious life of those people. Both of them tend towards neutralization of the danger of disintegration in the immigrant's life. The principle of priority of human spirit before material realm of man has dominated this very practical approach of the Church to the phenomenon of immigration. The same doctrinal• principle is typical for the evangelizing activity of the Church among and by immigrants in the modern Europe. Paying attention to the various problems of immigrant's life, the Church has first of all established some proper pastoral institutions for those people. Some of those institutions do not only take cure of their souls, but also help them to solve all other particular problems of their life. A special attention is paid here to the children of immigrants. The welfare work of the Church is also very important here. The Church has started also to celebrate a "Day of Immigrant" every year, in order to increase her apostolic work in and by the immigrant's world. Those and other projects can bring immigrants as well as their families to Jesus Christ, and therefore they are ways of realization of Church's mission. A further verification of such a conclusion brings forward the papal theology of immigration. The phenomenon of immigration is seen by popes Pius XII, Paul VI and John Paul II as a reality strictly connected to the Mystery of Incarnation of God's Son. It is also connected to the Mystery of God's Revelation and the Mystery of Man taken in his religious experience. Four theological thoughts, namely: about God the Father of all the people, about the unifying task of the Holy Spirit, about the Church existing as an evangelized-evangelizing reality, and about the whole Church as being a missionary reality, have dominated this particular teaching of the Church. This reflection leads to the conclusion, according to which it is possible to say, that local Churches realize an integral part of their duty to build the universal Church and to evangelize the world by their proper work among immigrants.

autor: Górski, J.

tytuł: Obowiązek misyjny Ludu Bożego

Śląskie Studia Historyczno-Teologiczne 19-20 (1986-87) 167-182

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słowa kluczowe: misjologiaSobór Watykański II

pokaż / ukryj streszczenie (show/hide abstract)

New, after Vatican Council II view on the Church, see the new aspects of the live the People of God (LG 9). The Church is in his nature the missions (AG 2). And the mission obligation is imported in the live of the Church. This article presents the mission duty of the ministry the Pope, Bishops, Priesters, Ordens and the Laity. That is the first Christian necessary to crop up the Baptism and Confirmation and from the Christian and personal vocation to the ministry in the Church too. From generous responsibility of the Church in the world, we must pass on to the specific missionary dimension of every vocation and state of life. The Council said about this missionary dimension: "pro parte sua" (AG 23). The missionary obligation is necessarily for ever person in the Church, ever member the People of God.

autor: Górski, J.

tytuł: Trynitarne uzasadnienie misyjnej natury Kościoła

Śląskie Studia Historyczno-Teologiczne 25-26 (1992-93) 57-68

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słowa kluczowe: misjologiaKościółmiłośćTrójca

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Die Kirche hat eine große Aufgabe: Die Person, das Wort, das Werk Jesu Christ in der Geschichte immer neu zu verwirklichen, durch die Sendung. Die Konzilsdokumente scheint uns die Sendung als Werk der Vater, der Sohnes und der Heiliger Geist. Der Trinitärische Begründigung der Missionstätigkeit der Kirche ist das Grund der Konzilmissionsidea in Missionsdekret Ad Gentes und sowie in alle andere Dokumente, besonders der Konstitution Über die Kirche. Die vorliegende Artikel befasst sich die Trinitärische Grundverständnis der Missionstätigkeit der Pilgernde Kirche (AG 2).

autor: Górski, J.

tytuł: Znaczenie kontekstu w misji Ad gentes

Śląskie Studia Historyczno-Teologiczne 29 (1996) 79-95

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słowa kluczowe: misjologiamisjeinkulturacja

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This article belongs to new mission theology. It is an attainments in Polish bibliography and makes possible to know method and problems of missions in contextualization theology. The inculturation is as well an art as a method of mission in the all world. As a method it contains different mission fields. At first of all it contains liturgy, sacral music, art and canon law. But the inculturation contains all theology also. Above problems are dealt in this work. The result of the study is problem of contextualization. In the light of contextualization theology it is necessary to put question about the meaning of mission. The aim of this work is to answer the question, which is theology of mission in post - council theology. Sources of studies are documentation of the regional bishops' conferences: of Asia (FABC), of Africa (SECAM) and Latin America (CELAM) and new missiological literature from non-european countries. On the base of contextualization dimension of mission theology we can build three models - in Asiatic context - means the problem of non-christian religions. The second models is the meeting with different cultures. This is African context. The third - Latin American model - means the help in development and as result of theology of liberation. Above three missiological models, three examples of contextual ization are very important in the preparation of mission work. The theoretical work, peculiarity farther development of missiology, is built on the base of missiology and ecclesiology. Now the next question appears: which is role of particular churches. In the mission activity a center point lies on particular - continental churches. Rome as a center of mission has the task to co-ordinate this work. For missiology as a part of theology, new dimension appears: to take into consideration the contextualization problem. In the crisis of missiology this study is a proposition which contains idea of II Vatican Council and it may be a new point of start to farther theoretical studies and impulse for mission practice.

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

pokaż / ukryj streszczenie (show/hide abstract)

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: Wita, G.

tytuł: Wybór dokumentów ze zbiorów Biblioteki Papieskiego Uniwersytetu Urbanianium i Papieskiej Biblioteki Misyjnej zaprezentowanych podczas wystawy „Oblicza ewangelizacji Afryki”

Śląskie Studia Historyczno-Teologiczne 43,2 (2010) 384-396

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słowa kluczowe: misjologiaewangelizacjaAfryka

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