Wyniki wyszukiwania - Biblioteka Nauki

1

A Depersonalised Object of Hope in a Funeral Sermon

100%

Masarik A.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2018

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tom 8

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nr 1

PL

In this article, the author calls attention to a danger of proclaiming a depersonalised object of hope in a Christian funeral sermon, which he does not consider to be a legitimate Christian practice. The author reached this conclusion based on his analysis of one particular sermon from his research sample of 3x50 funeral sermons from three different church traditions (Lutheran church, evangelical churches, and Roman Catholic church). In the aforementioned funeral sermon, the object of hope was found to be articulated in a depersonalised form – the hope is not the eternity with the Lord, but simply: heaven. Christ is, in this particular sermon, merely a means by which the hearers may obtain their desired goal. Even though this funeral sermon was formulated using Christian terminology and was delivered by a Christian preacher, the author of this article does not regard its fundamental approach as Christian.

2

Językowa kreacja nieba i piekła w Tragedii o bogaczu i Łazarzu z 1643 roku

100%

Kępka I.

Poznańskie Studia Polonistyczne. Seria Językoznawcza

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2016

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tom 23

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nr 1

39-53

PL

The main goal of the article is showing the language creation of hell and heaven presented in The tragedy about the rich man and Lazarus in XVII c. Language creation of hell and heaven in this story is showing it stereotypically. Heaven is a place where God and other peaceful creatures live (also souls of people that lived well on Earth). Hell is a dark abyss, where the fire of hell (which is not shining) is the main source of pain for the condemned. A human being which got into hell will never get out. It is out of God’s forgiveness range.The image of those two places in the Tragedy serves mainly the persuasion which is closely connected with the genre of the morality. Language creation of hell and heaven in the Tragedy was written by uncomplicated linguistic means.

3

Mikołaj Bierdiajew jako inspiracja dla filozoficznego myślenia o piekle

88%

Pawliszyn M.

Logos i Ethos

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2013

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nr 2(35)

195–218

XX

In the discussion concerning the understanding of what hell is, the opinion of the Russian philosopher Nikolai Berdyaev is very important. He is strongly opposed to the attempts to rationalize the problem saying that, sooner or later, they breed fear and anxiety. Hell is pure subjectivity, the inability to go beyond the circle of our spirit’s constant torment. Therefore, hell is not related to objectivity. Rather, it is a total confinement, a state of helplessness. It is being imprisoned in time, which has no end, a dream, from which it is impossible to wake up. Thus, it is not the result of God’s decision, a punishment for committed sins. On the contrary, it is the result of choice, being in favor of your own loneliness. Ultimately, it will remain only a creation of our rationalization. Therefore, we must have hope (which perhaps will be false) that hell does not exist.

4

The Christian Understanding of Happiness

75%

Zwoliński A.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2016

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tom 6

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nr 1

PL

The relationship with God allows man to find the sense of life. Christianity is a humanism – it positions man in the very centre of the world according him the highest place – of the being created after God’s image. The revelation of God’s Love endows man with a new way of enriching himself and others. Thus the desire for happiness gains a new perspective of the divine longing for good.Happiness which Christ promises exceeds the limits of our imagination. It is inconceivable and incomprehensible to those living on earth. Heaven is beyond every word, beyond our conception for it bears the meaning which man cannot fully understand. It is the most supreme happiness, absolutely perfect and complete which no one has ever known.A Christian has to achieve in his life something more than the worldly aims. Whoever limits their life to the earth, focuses only on enjoying and using this life to the full; squeezing from it the last drop heedless of the needs of others.

5

Kosmologiczna luka w modlitwie Pater noster według Ewangelii św. Łukasza – przyczynek wcale nie-futurologiczny

75%

Ojcewicz G.

Heteroglossia - studia kulturoznawczo-filologiczne

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2021

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nr 11

9-26

EN

The author performs an analysis of the Lord’s Prayer by juxtaposing its two versions present in the Polish edition of the Ecumenical Bible. He compares a longer narrative variant edited by St. Matthew the Evangelist (15 verses) with a version shorter almost by a half (9 verses), left by St. Luke the Apostle. He focuses on the word “Heaven” and the expression “Your Kingdom”, finding experimental cosmological references for them. The researcher, based on an etymological observation which states that the word “Akasha” means “heaven” in Hindi, locates the Kingdom in its New Testament sense in space understood as the Bank of Internal Data. The author concludes that the three units – Heaven, Akasha and the Kingdom of Heaven – are the synonyms of the IT space universe, the place of residence of the Most Perfect of the Consciousnesses, the Most Powerful of the “Universe Data Controllers”, namely, as understood by the followers of numerous religions – of God. The lack of cosmological elements in Oratio Dominica in St. Luke’s version substantially impoverishes people’s knowledge of their real place in Space and the existence of parallel worlds they may potentially communicate with by means of an exemplary prayer gifted to Christians by Jesus.

6

Biblijne obrazy nieba w późnej liryce Juliusza Słowackiego. Kilka uwag badawczych

75%

Kulesza M.

Studia Koszalińsko-Kołobrzeskie

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2016

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nr 23

165-180

PL

Niniejszy artykuł jest poświęcony obrazom nieba w późnej twórczości Juliusza Słowackiego. Głównym przedmiotem rozważań są te poetyckie utwory, w których obecne są przemyślenia na temat Jerozolimy Słonecznej i związanej z nią problematyki apokaliptycznej. Owe obrazy nieba badacze zwykli byli interpretować często w kontekście (nieortodoksyjnej) filozofii genezyjskiej poety. Praca zwraca uwagę na fakt, że w późnej liryce Słowackiego, nieprzeznaczonej do publikacji, napotykamy nieco odmienną koncepcję przestrzeni niebiańskich, zgodną w swoim przesłaniu z biblijnymi obrazami nieba.

EN

This article is dedicated to the poetic images of heaven in the late poetry of Juliusz Słowacki. Until now, researchers used to relate these images and interpret them in the context of the “Genesis” philosophy of the poet. Meanwhile, it is worth noting that the late Słowacki’s lyrics, not intended for publication, show quite different pictures of heaven which seem to be similar to those in the Bible and standing somewhat in contradiction to the Genesis philosophy.

7

Григорий Сковорода о бессмертии, о мiре, о познании (последняя встреча с Михаилом Ковалинским)

75%

Вандышев В. Н.

Prosopon. Europejskie Studia Społeczno-Humanistyczne

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2012

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nr 1(3)

147-158

EN

The content of the last meeting of Hryhoriy Skovoroda with his pupil and his close friend Michael Kovalinskiy is discussed in the above article. A teacher discusses his vision of the essence of immortality. He appealed to prophet Ezekiel, who prophesied to the spirit, as he entered the spirit in the resurrection of the body, as they stood, the whole multitude, full of strength. So the Lord put into them the spirit and put them on the ground. And the prophet Isaiah told of chilled, like grass, bones, of the alive dead, of the uprising of dead bodies. The teacher says when man began his own law, he appreciated the desire to do good simply because of the good, then he is not bound by duty to follow the strict influence of "the stars", he is freed from the influence, which is called fate. Then the man voluntarily obeys the laws, which he knows and understands, he consciously works on the influences that have come to be known as a perfect means to achieve perfection. Skovoroda prophesies that in the future of mankind materialistic knowledge, knowledge about the superiority of the solid, the car will take place in almost all the spiritual life of people.

8

Traktaty o czterech ostatecznych rzeczach człowieka w literaturze czeskiej XVI i XVII wieku. Zarys problematyki

63%

Koczur-Lejk K.

Slavica Wratislaviensia

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2019

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tom 168

243-254

EN

Treatises on four ultimate truths about the human condition in 16th and 17th century Czech literature (an outline of issues) Czech literature of the 16th and 17th century was for readers of that time an important source of admonishment concerning death and afterlife. Manuals about the art of dying — ars moriendi books — provided ample advice on how to die a “good death”. Besides that, their authors focused also on other issues of ultimate importance for human beings, i.e. death, God’s judgment, heaven and hell. The aim of the treatises was to make readers lead a good life through constant pondering over death and the uncertainty of the soul’s fate in the afterlife. Descriptions of various tortures suffered by the damned in hell were meant to frighten sinners, make them repent and change their lives. Descriptions of heaven, on the other hand, were supposed to lure people into doing good. According to the Catholic dogma, after death, the soul can go to heaven, hell or purgatory. The Protestant Reformation rejected purgatory as wishful human fiction, and returned to a traditional dualistic view of the afterlife.

CS

Traktáty o čtyřech posledních věcech člověka v české literatuře 16. a 17. století (náčrt problematiky) Česká náboženská vzdělávací literatura 16. a 17. století představovala pro čtenáře důležitý zdroj poučení o smrti a posmrtném životě. Příručky šťastného umírání — knihy ars moriendi přinášely rady, jak má dobrá smrt vypadat. Kromě této problematiky se autoři zabývali tématy souvisejícími s posledními věcmi člověka, to je smrtí, božím soudem, peklem a nebem. Cílem traktátů bylo přimět čtenaře k dobrému životu prostřednictvím myšlenky na smrt a nejistý posmrtný osud duše. Líčení pekelných trestů mělo vyvolat u hříšníků hrůzu, přimět je, aby změnili své chování a nastoupili cestu pokání. Popisy ráje měly lákat a přitahovat. Podle katolíků duše po smrti mohla jít do nebe, pekla nebo ji čekal očistěc, kde měla smýt hříchy a poté vstoupit na nebesa. Reformace odmítla učení o očistci, a proto na něm protestanští autoři zdůrazňovali lidský výmysl.

9

Eschatologia w pismach św. Faustyny

63%

Pochwat J.

Polonia Sacra

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2021

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tom 25

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nr 2

EN

Sister Faustina Helena Kowalska (1905–1938), the Secretary of Divine Mercy discovered the richness of the eschatological mystery, showing heaven, purgatory, hell, along with the perspective of Parousia and abundance of the Communion of Saints. These truths, invariably proclaimed in the Catholic Church for centuries. Faustina not only strongly believed in them, but also experienced their realities. Her testimony is of great importance to all, both believers and people who do not admit their faith in Christ preached in the Church. The Saint lived and experienced God’s love, which is deeply reflected in the Four Last Things. So it was natural for her to experience the presence of Jesus Christ, who was for her a real, living reality she was experiencing throughout her life.

PL

Siostra Faustyna – Helena Kowalska (1905–1938), Sekretarka Bożego Miłosierdzia, odkryła bogactwo tajemnicy eschatologicznej, ukazując niebo, czyściec, piekło, a także perspektywę paruzji i bogactwo obcowania świętych. Prawdy te niezmiennie głoszone przez wieki w Kościele katolickim. Faustyna nie tylko mocno w nie wierzyła, ale i doświadczała tych rzeczywistości. Jej świadectwo ma ogromne znaczenie dla wszystkich, zarówno wierzących, jak i ludzi, którzy do wiary w Chrystusa, głoszonej w Kościele, się nie przyznają. Święta przeżywała i doświadczała miłość Bożą, która ma głębokie odzwierciedlenie w rzeczach ostatecznych człowieka. Czymś zatem naturalnym było jej przeżywanie obecności Jezusa Chrystusa, który był dla niej rzeczywistością realną, żywą, której doświadczała w całym swoim życiu.

10

The "Scaene of Elysium": painters, plaintiffs and paradise in John Dryden's Tyrannick Love (1669)

63%

van Hensbergen C.

Theatralia: Revue současného myšlení o divadelní kultuře (Theatralia: The revue of contemporary thought on theatre culture)

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2021

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tom 24

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nr 1

11-33

EN

This article examines surviving evidence related to the work of three leading artists who painted scenery for the Restoration stage: Isaac Fuller, Robert Streater [Streeter] and Robert Robinson. Taking as its starting point Allardyce Nicoll's account of the Restoration stage in his influential 1923 History of English Drama, the article argues that our knowledge of Restoration theatre scenery remains in need of new methodologies that are not based solely on evidence derived from printed play texts. Using Dryden's Tyrannick Love (1669) as a case study, I will show how legal accounts, surviving artworks produced for other sites and wider contemporaneous sources point to the complexity and quality of some scenes. Such scenery could play an active role in producing the meaning of a dramatic work, making it wholly understandable why the theatre companies made substantial financial investment in certain cases.

11

Światłość Bożego mieszkania według pism qumrańskich w kontekście tradycji biblijnej i apokryficznej

63%

Targoński M.

Verbum Vitae

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2016

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tom 29

149-171

PL

Artykuł ukazuje sposób, w jaki obraz światła jest używany do opisania Bożego mieszkania w pismach pochodzących ze wspólnoty qumrańskiej. Pierwsza jego część kreśli tło zawarte w Biblii Hebrajskiej, pozwalające zrozumieć fundament, na którym była budowana teologia judaizmu drugiej świątyni. Druga część analizuje najważniejsze teksty niekanoniczne, które silnie oddziaływały na teologię wspólnoty z Qumran: 1 Księgę Henocha oraz Księgę Jubileuszów. Ostatnia część analizuje teksty pochodzące znad Morza Martwego, opisujące światłość Bożego mieszkania: Pieśni Ofiary Szabatowej, Błogosławieństwa i przekleństwa, Pieśń Mędrca oraz Dzieła Boże. Wskazane są również przykłady nawiązań o charakterze eschatologicznym w innych tekstach wspólnoty. Światło użyte do opisu miejsca przebywania Boga podkreśla przede wszystkim doskonałość niebiańskiego pałacu oraz niedostępność Stwórcy dla człowieka w czasie jego ziemskiego życia.

EN

The article explores the ways in which the writings of the Qumran community use the metaphor of light to describe God’s dwelling. The first part outlines the background contained in the Hebrew Bible, which permits an understanding of the theological foundations of Judaism in the Second Temple period. The second part considers the two important non-canonical texts of greatest importance to the Qumran community, namely First Book of Enoch and Book of Jubilees. The last part analyses the four Qumran sectarian works which employ the “light of God’s dwelling” imagery: Songs of Sabbath Sacrifice, Blessings and Curses, Songs of the Maskil and Works of God. Also examined are examples of the broader eschatological use of light in other texts of the community. Light, when used to describe God’s dwelling, emphasises the perfection of a heavenly palace and the unapproachability of the Creator by the man during his earthly lifetime.

12

Zagadnienie „ojczyzny w niebie” w Liście św. Pawła do Filipian i w pismach św. Elżbiety od Trójcy Świętej

62%

Wilk J.

Poznańskie Studia Teologiczne

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2018

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nr 33

215-231

EN

The article is a study of the theme of ‘heavenly homeland’ in St. Paul’s Letter to the Philippians3:20 and in the writings of the French Carmelite St. Elisabeth of the Holy Trinity (1880–1906). The first part is an exegesis of Phil 3:20. It consists of a description of the community in Philippi at the time when the Letter to the Philippians was written; suggestion of a translation of Phil 3:17–21 into Polish; general presentation of the context Phil 3:20 and discussion of the meaning of the lexeme politeuma. The second part presents eight writings of Elizabeth of the Holy Trinity (Letters 237; 241; 246; 249; 252; 258; 339; Spiritual Notes [originally Notes intimes] 16), in which she made reference to the thought included in Phil 3:20.The mystic from Dijon, a faithful and eager pupil of Paul the Apostle drew profusely from his inspired thoughts not only for herself but also shared them with others, as evidenced by several references to Phil 3:20 in her writings. Her aim was to strengthen those closest to her (and herself) in following here on Earth the way which would be their common way in eternity.

13

Obrazy eschatologiczne w ludowych pieśniach pogrzebowych w Opoczyńskiem

51%

Kupisiński SVD Z.

Studia Etnologiczne i Antropologiczne

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2018

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tom 18

200-211

PL

The article was based on the ethnographic field research on funeral rites in the Opoczno Region conducted by the author, and the literature of the subject. The elaboration presents visions of heaven, purgatory and hell described in funeral songs. Songs do not only depict the state of a soul in heaven (joy and eternal happiness with God), but they also present soul’s vision in purgatory (a period of purification and preparation for entering heaven accompanied by suffering), and in hell (a place of despair, sadness and condemnation for eternity, freely chosen by a soul not wanting to convert and ask God for mercy). Singing funerary songs at funeral ceremonies were meant not only to accompany the deceased “on the final path of life” and escort him or her to “the other world”, but they also became an opportunity for the participants to reflect on their own death and possibly correct their own actions to avoid eternal damnation.

14

Być z Bogiem w wieczność. Pojęcie raju w nauczaniu Jana Pawła II

51%

Nawracała T.

Studia Gdańskie

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2012

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nr 30

67-86

PL

Nauczanie Jana Pawła II jest bardzo bogate w różnorodne koncepcje teologiczne, które są podsumowaniem tego, co pojawiało się wcześniej w tradycji oraz pewnym otwarciem w poszukiwaniu nowych sformułowań dla wyrażenia wiary Kościoła. Przykład „raju” jest jednym z wielu pojęć, którymi papież się posługuje nadając mu przy tym różne znaczenia. Jan Paweł II używa go jako elementu klasycznego dla doktryny o rzeczach ostatecznych człowieka (obok śmierci, sądu i piekła), a w ten sposób nie zrywa z dziedzictwem wieków. Ubogaca je jednak o inne aspekty, które rzucają nowe światło na eschatologiczne spełnienie człowieka. Raj może oznaczać bardzo formalnie bycie z Bogiem człowieka odkupionego, wejście tegoż ostatniego we wspólnotę z innymi ludźmi (communio sanctorum) oraz z całym stworzeniem, a ostatecznie budowanie pełni Królestwa Bożego, czyli Kościół. Te wszystkie płaszczyzny się uzupełniają i nie powinny być sobie przeciwstawiane. Rozpatrywanie ich razem pozwala dostrzec złożoność nauczania Kościoła w tym, co klasycznie określa się mianem novissimi. Nie chodzi bowiem o zaspokajanie zwykłej ciekawości, lecz o próbę wyjaśnienia misterium. Ono samo ucieka od pełnego zrozumienia, ale nie jest absolutnie nieznane. Gwarancją i zadatkiem tej ostatecznej rzeczywistości są sakramenty, szczególnie Eucharystia. Człowiek może ten dar przyjąć i nim żyć, bo tylko wówczas przygotowuje sobie szczęście określane mianem raju lub nieba.

EN

The teaching of John Paul II is very rich in various theological concepts which summarize everything that appeared in the tradition before and which are some opening in searching for new terms to express faith of the Church. The example of the concept of paradise is one of many notions that the Pope uses conferring various meanings to it. John Paul II uses the concept as a classical element for the doctrine about the ultimate things of a man (along with death, last judgment and hell) and he does not give up the century heritage. The Pope enriches it with other aspects that shed light on the man’s eschatological fulfillment. Paradise may mean a very formal being with God of a redeemed man, entering the community with other people (communio sanctorum) and all the creatures, and finally forming the entire Kingdom of God, i.e. the Church. All these planes complete one another and should not be opposed to one another. Analysing all of them together enables to perceive the complexity of the Church teaching in what is called novissimi, classically since it is not about meeting sheer curiosity but an attempt to explain the mystery. The mystery itself escapes from a full understanding, however is not unknown absolutely. The guarantee and deposit of this ultimate reality are sacraments, especially the Eucharist. The man may accept this gift and live with it as only then he prepares happiness for himself which is called paradise or heaven.

15

Nadzieja powszechnego zbawienia jako postać Bożego Miłosierdzia

51%

Bokwa I.

Roczniki Teologiczne

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2016

|

tom 63

|

nr 7: Teologia ekumeniczna

27-45

EN

The article raises the issue of hope of universal salvation, which is not knowledge, certainty about the ultimate faith of man after death, but only hope based on God’s revelation contained in the Holy Bible. A Swiss Catholic theologian, Hans Urs von Balthasar (1905-1988), undertook in the twentieth century the matter of hope for salvation. A Lublin ecumenist Wacław Hryniewicz (born in 1936) has been dealing with this issue in Poland for many years. This article discusses synthetically the views of both theologians in a mutual relationship. Both of them refer to the Bible talking about God as love. Such an image of God is incompatible with the vision of eternal hell as a punishment without prospects for improvement and conversion of man. The argumentations concern the philosophical and theological nature of man as a being of freedom. It also refers to the testimonies of Christian mystics and saints in favour of hope of universal salvation. This idea is located in the concept and reality of God’s mercy and converges with it.

PL

Artykuł podnosi kwestię nadziei powszechnego zbawienia. Zagadnienie to podejmował szwajcarski teolog katolicki Hars Uns von Balthasar (1905-1988). Lubelski ekumenista Wacław Hryniewicz (urodzony w 1936) zajmował się tym tematem przez wiele lat w Polsce. Artykuł syntetycznie omawia spojrzenia obu teologów, ujmując je we wzajemnej zależności. Obaj odnoszą się do Biblii ujmującej Boga jako miłość. Taki obraz Boga nie jest zbieżny z wizją kary wiecznego piekła. Argumentacja odnosi się do filozoficznej i teologicznej natury człowieka jako bytu wolności, jak też do świadectwa mistyków chrześcijańskich i świętych. Idea jest umiejscowiona w koncepcji i rzeczywistości Bożego Miłosierdzia i zbiega się z nią.

16

Eschatologia anglikańska

51%

Kopiec P.

Roczniki Teologii Ekumenicznej (Annals of Ecumenical Theology)

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2011

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tom 3(58)

133-149

EN

Eschatological question have a central place in the structure of faith. Asking about life after death is of deeply existential nature, connected with the most immanent human’s desires and hopes. In the structure of the theological systems of the Christian confessions however, eschatology stays behind, as it is treated as a non-scientific story. It concerns theology of all Christian churches. Anglican theology looks for the via media, a middle way between protestant and catholic traditions and compiles different trends of theological thinking. Its most appropriate description is provided by the rule of comprehensiveness, which means the inclusion into Anglican confession various attitudes toward theological questions. The rule of comprehensiveness refers also to the eschatology – within Anglican system one could find various images of heaven and hell and various ideas of life after death. Three main doctrines should be here enumerated – the universalism, which assumes salvation for all human beings, traditional belief on hell and the annihilation. Which one is preached depends often of the time and the social relation of epoch.

17

Obraz nieba w Piśmie Świętym oraz w oczach zwykłych śmiertelników

51%

Bielewicz-Dubiec A.

Język. Religia. Tożsamość

|

2020

|

nr 1/2(21/22)

71-82

PL

Niniejsza praca składa się z dwóch części. W pierwszej jest omawiany obraz nieba według słowników języka polskiego oraz Biblii. Druga część przedstawia wyniki badań na uczniach oraz dorosłych. Analizowano asocjacje ze słowem niebo w dwóch grupach wiekowych. Szczegółowe opracowanie zawarto w części drugiej pracy. Wyniki badań porównano z semantyką książkową oraz biblijną.Słowa kluczowe: niebo, Biblia, słownik, ankieta, uczniowie, dorośli

EN

This paper consists of two parts. In the first part the image of the heaven is discussed according to the dictionaries of Polish language and the Bible. The second part presents the results of surveys on students and adults. Associations with the word heaven were analysed in two age groups. A detailed study is included in the second part of the paper. The results of the research were compared with book and biblical semantics.

18

HOMO VIATOR. W DRODZE KU OJCZYŹNIE PRZYSZŁOŚCI

51%

PĘDRAK A.

Teologiczne Studia Siedleckie

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2019

|

nr XVI/16

86-96

EN

Homo Viator. On the way to the Fatherland of the future Nowadays, people don’t think a lot about sense and meaning of life. Modern human usually avoids considerations of suffering, death and existence after death. The paper em- phasizes the main goal of every human being. It is know that believers have a hope for an eternal life which begins in this moment as an anticipation in Resurrected Christ. No one should be indifferent to this extraordinary promise. New eternal life with God is the result of including human being in the transcendental dialogue with his Creator. It is possible because of the human immortal soul and the holy grace. The article doesn’t take notice of the homeland in the sociological approach. It rather points out the hope of participating in the eternal fatherland - the heavenly home of Father. Author shows the theological un- derstanding of the terrestrial homeland in the context of future and absolute fatherland of saints. Our current homeland has a great function - by culture, education, historical contribution and by the many other factors, it prepares the actual human to fulfill his transcendental vocation. For believing human the terrestrial homeland is an necessary means in the pilgrimage to the eternal fatherland. Furthermore, in one of the aspects, the heaven will be a transformation of human existence, formed by the homeland’s factors, into the existence in glory of Christ.

19

Obrazy nieba w opowieściach dzieci, dla dzieci i o dzieciach

51%

Kulczycka D.

Język. Religia. Tożsamość

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2016

|

nr 2(14)

65-84

EN

The author of this article signs the literary and movie works with the images of heaven. She writes about some examples of Polish and general, fictional and documentary literature. She is particularly interested in a motif of child as a character (hero), as a member of an audience or as a creator of the tales about heaven. The author in her article emphasizes that sensitization of children to the heaven subject brings the theological and psychological values. It inspires to better life; however for the terminally ill patients gives hope and consolation.

20

Ludowa wizja życia pozagrobowego w parafii Miłosierdzia Bożego w Brzezinach (diecezja sandomierska)

44%

Siroń-Tałanda A.

Roczniki Teologiczne

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2016

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tom 63

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nr 9: Teologia fundamentalna i religiologia

163-178

EN

The article is based on ethnographic fieldwork conducted in the Divine Mercy Parish of Brzeziny. The paper is about folks’ believes and views of afterlife. First part of paper is about relationship between the living and the dead. The people believe that the contact between souls and living is possible. The departed warn their loved ones of danger or death and beg for the conversion or seek prayer. In the subsequent sections we present people’s views about the particular judgment where a soul will go right after living the body, and about the Last Judgement which will occur after the Second Coming. The last part of paper describes places, where soul is going after the particular judgment. Heaven is described as a place of everlasting happiness and seeing God, whereas hell is described as a place of everlasting punishment, where the souls of condemned people go. Purgatory is an intermediate state where the souls undergo purification in order to be will God.

PL

Artykuł został napisany na podstawie etnograficznych badań terenowych przeprowadzonych w parafii pod wezwaniem Miłosierdzia Bożego w Brzezinach. Przedmiot refleksji stanowią ludowe wierzenia i wizje dotyczące życia pozagrobowego. Pierwszą część artykułu stanowi charakterystyka relacji żywych ze zmarłymi. Ludność wierzy w możliwość kontaktowania się dusz z żyjącymi. Zmarli ostrzegają bliskich przed niebezpieczeństwem, śmiercią, proszą o nawrócenie lub modlitwę. W kolejnych fragmentach przedstawiono wizję sądu szczegółowego, na który udaje się dusza w chwili rozłączenia z ciałem oraz Sądu Ostatecznego, który nadejdzie w momencie paruzji. Ostatni paragraf artykułu to charakterystyka miejsc, do których trafia dusza po sądzie szczegółowym. Niebo przedstawione zostało jako stan wiecznej szczęśliwości i oglądania Boga. Piekło jest miejscem niekończących się kar, gdzie trafiają dusze potępionych. Pośrednie miejsce to czyściec, gdzie dusze zostają oczyszczone, by móc przebywać z Bogiem.