Wyniki wyszukiwania - Biblioteka Nauki

1

Agentic Thinking About Others Makes Them Closer

100%

Piotrowski J. , Wojciszke B.

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tom 46

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nr 4

523-534

EN

A substantial amount of research showed that agency (concerning goal attainment) and communion (concerning relationships maintenance) are two basic dimensions of content in social cognition. Based on the well-supported idea that people typically think about themselves and close others in agentic rather than communal terms, we tested the hypothesis that agentic (but not communal) thinking about unknown others makes them subjectively closer. This hypothesis was confirmed in four experiments differently priming agentic versus communal thinking on others. As predicted, increases in closeness resulting from the agentic thinking about others were constrained to cognitive load conditions where participants were occupied with a parallel task. We conclude that the agentic content of thoughts about others serves as an intuitive, heuristic cue of their psychological closeness.

2

Personal Uniqueness and Communion: A Thomistic Approach

100%

Bothur I.

Studia Ełckie

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2020

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tom 22

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nr 1

9-17

EN

Neither individuality nor substance can provide a sufficient account for the uniqueness of human persons. This problem is demonstrated with respect to the various ways one can describe the human person; matter, substantial form, essence, and nature. It is nature that describes beings as they exist. Because human nature is distinctively rational, human beings are most appropriately described as persons. An investigation of personality reveals that each person stands in a unique relation to being by virtue of the acts of intellect and will. Therefore, only personality provides a sufficient account of the uniqueness of individual persons. But because personal uniqueness is an aspect of relation, it cannot be conceived outside that relation. And as the person’s relation to being is tantamount to his ability to enter into communion, uniqueness necessarily implies communion.

3

Agentic Thinking About Others Makes Them Closer

100%

Piotrowski J. , Wojciszke B.

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nr 4

523-534

EN

A substantial amount of research showed that agency (concerning goal attainment) and communion (concerning relationships maintenance) are two basic dimensions of content in social cognition. Based on the well-supported idea that people typically think about themselves and close others in agentic rather than communal terms, we tested the hypothesis that agentic (but not communal) thinking about unknown others makes them subjectively closer. This hypothesis was confirmed in four experiments differently priming agentic versus communal thinking on others. As predicted, increases in closeness resulting from the agentic thinking about others were constrained to cognitive load conditions where participants were occupied with a parallel task. We conclude that the agentic content of thoughts about others serves as an intuitive, heuristic cue of their psychological closeness.

4

Agency versus Communion as Predictors of Self-esteem: Searching for the Role of Culture and Self-construal

88%

Wojciszke B. , Bialobrzeska O.

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tom 45

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nr 4

469-479

EN

Two hypotheses concerning the relative importance of agentic versus communal traits as predictors of selfesteem were tested. The perspective hypothesis assumed that self-esteem is dominated by agency over communion because self-perceptions are formed from the agent (versus recipient) perspective. The culture hypothesis assumed that self-esteem is dominated by communal concerns in collectivistic cultures and by agentic concerns in individualistic cultures (echoed by individual differences in self-construal). Study 1 involving three samples from collectivistic countries and three from individualistic ones found that self-esteem was better predicted from self-ratings of agentic than communal traits, with the exception of collectivistic women for whom the two predictors were equal. Study 2 primed the interdependent or independent self and found self-ratings of agency to be better predictors of self-esteem than self-ratings of communion, with the exception of interdependence priming,where the two predictors were equal in strength.

5

Communional Aspects of the Doctrine of the Holy Spirit According to John D. Zizioulas

88%

Jagodziński M.

Teologia w Polsce

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2020

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tom 14

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nr 1

31-45

EN

What deserves emphasizing in the significant theological thought of John D. Zizioulas is his ecumenical openness and deep theology saturated with communion thought, which also produces the communion perspective of the reality of the Holy Spirit. Pneumatology has its origins in the Trinitarian-ecclesial reflection, which developed the fundamental concept of the Communion of the Holy Trinity. Zizioulas completely agrees with the Orthodox Trinitarian-pneumatological vision, which critically refers to the Trinitarian contribution of the thought of St. Augustine and he presents also a communional view on the contentious issue of Filioque – emphasizing the ecumenical perspectives of this topic and of ongoing dialogues which are still trying to bring the consensus of the Churches of East and West.

6

Morálny rozmer solidarity v diele svätého Tomáša z Villanovy vo svetle encykliky Deus caritas est

88%

Ržonca J.

Studia theologica

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2019

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tom 1

41-60

EN

This work is aimed around the perception of values of solidarity in the sermons of St. Thomas of Villanova (1486 –1555). The encyclical letter Deus caritas est of Pope Benedict XVI serves as a methodological base for the identification of solidarity content in the work of St. Thomas of Villanova. The work presents the following questions in preaching in the sixteenth century in Spain: the foundation of solidarity, the role of Christian charity in the solidarity discourse and the formation of solidarity structures. The sermons of St. Thomas of Villanova place an emphasis on internal dialogue and creativity in manifestations of solidarity, which suggests the moral and dynamic perception of solidarity.

7

Le comunità ecclesiali di base nel rinnovamento della Chiesa nelle Filippine

88%

Orečný S.

Nurt SVD

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2021

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nr 1

177

EN

Renewal of the Church with active participation of the laity has given rise to the birth of the basic ecclesial communities (in abbreviation “BEC”), which have become reality in many continents. According to the author, the Church of the Philippines can testify that, following the teaching of the Second Vatican Council and that of the Second Plenary Council of the Philippines, it has begun its renewal through the BEC. They have grown into places of evangelization, of listening and proclaiming the Gospel in parishes and dioceses. The BEC have also become a hope for the universal Church. The BEC differ in shape and structure in rural and urban areas, but when all the agents of the BEC, especially the priests of the parish and the laity, cooperate in the spirit of the Gospel, the renewal is effective and fruitful. All BEC agents are invited at all times and in all places to form a community of the disciples who live in communion, through participation in the mission of Christ as a priestly, prophetic and royal community, in its identity of poverty.

8

Communional Aspects of the Doctrine of the Holy Spirit According to John D. Zizioulas

63%

Jagodziński M.

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nr 1

31-45

PL

W myśli teologicznej Johna D. Zizioulasa na podkreślenie zasługuje jego otwartość ekumeniczna i głęboka teologia przesycona myślą komunijną, owocującą także komunijnym spojrzeniem na rzeczywistość Ducha Świętego. Prezentowany artykuł omawia trynitarno-eklezjalne początki pneumatologii, ważną dla niej koncepcję Komunii Osób Trójcy Świętej, a potem prawosławną ocenę trynitarnej koncepcji św. Augustyna i komunijne spojrzenie na Filioque – wraz z ekumenicznymi perspektywami tego zagadnienia.

EN

What deserves emphasizing in the significant theological thought of John D. Zizioulas is his ecumenical openness and deep theology saturated with communion thought, which also produces the communion perspective of the reality of the Holy Spirit. Pneumatology has its origins in the Trinitarian-ecclesial reflection, which developed the fundamental concept of the Communion of the Holy Trinity. Zizioulas completely agrees with the Orthodox Trinitarian-pneumatological vision, which critically refers to the Trinitarian contribution of the thought of St. Augustine and he presents also a communional view on the contentious issue of Filioque – emphasizing the ecumenical perspectives of this topic and of ongoing dialogues which are still trying to bring the consensus of the Churches of East and West.

9

Religious and quasi-religious attitudes in four Polish documentaries from 2008–2019

51%

Kopczyński K.

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2021

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tom 30

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nr 39

139-155

EN

The paper aims to present different ways of showing religious and quasi-religious attitudes in contemporary Polish documentaries. The discussion is based on four feature-length films: Kites by Beata Dzianowicz (2008), Communion by Anna Zamecka (2016), Who Will Write Our History by Roberta Grossman (2018), and Tell No One by Tomasz Sekielski (2019). The author evaluates the methodological usefulness of reflection in the documentary of the “religious film” category used in Polish research and the concept of “transcendent(al) style” taken from Paul Schrader’s book. Occasionally touching upon the question of the relationship with audiences, the author also mentions the paradigm of Polish Romanticism present in contemporary culture.

10

Trynitarna odnowa teologii i niektóre jej owoce

51%

García Guillén D.

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2020

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tom 33

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nr 1

6-26

EN

Gisbert Greshake distinguishes between “Theology of the Trinity” and “Trinitarian theology”. The first designates a theological treatise among others, the second points to a trinitarian vision of all reality. The aim of this paper is to verify the renewal experienced by theological reflection on the Trinitarian mystery of God, trying to check if an authentic “Trinitarian theology” exists in the sense in which Greshake understands it. The path we have chosen consists of approaching four fields of reflection: anthropology, theology of the family, reflection on the Church and social doctrine. For each of them, we try to expose to what extent Trinitarian theology has been a renewal factor. We focus especially on ecclesiology, an area in which the influence of the Trinity has been most decisive. In particular, we look at the Trinity as the origin of the Church, as an inspiration to the institutional configuration of the Church, and as the eschatological destination to which the Churchis heading

11

Fundamentalne elementy w budowaniu autentycznej duchowości eucharystycznej w adhortacji Sacramentum Caritatis Benedykta XVI

51%

Kwiatkowski D.

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nr 1(31)

221-233

EN

The purpose of this article is to present the most fundamental elements of building an authentic Eucharistic spirituality based on the Apostolic Exhortation of Pope Benedict XVI, Sacramentum Caritatis. Using the liturgical hermeneutics method allowed us to point out essential components that build authentic Eucharistic spirituality. These include union between the Eucharist and all of the Christian teachings, faith built on listening to the word of God, as well as the spirit of servitude, present in everyday life, coming from the Eucharist. Acknowledging those elements lets one know that the Eucharist is always the one and only since it is always a presentation of Christ’s unique Paschal mystery, done for humankind’s salvation.

PL

Celem artykułu jest ukazanie fundamentalnych elementów budowania autentycznej duchowości eucharystycznej. Zagadnienie wydaje się ważne i aktualne, gdyż dziś można zaobserwować u wielu katolików zjawisko subiektywnego oceniania własnego uczestnictwa i przeżywania Eucharystii. Niektórzy wierni szukają w Eucharystii mocnych doświadczeń emocjonalnych związanych z wprowadzaniem do celebracji elementów światła, głośnej muzyki, dodawaniem różnych gestów: nakładania rąk, modlitwy o uzdrowienie, namaszczania różnymi olejkami, zjawisk omdlenia i głośnego śmiechu przypisywanych działaniu Ducha Świętego. Oznacza to dla nich szukanie „lepszej” Eucharystii. W tym miejscu rodzi się pytanie: Czy może być lepsza i gorsza Eucharystia? Odpowiadając a postawione pytania, staraliśmy się pokazać najważniejsze elementy budujące autentyczną duchowość eucharystyczną. Na podstawie adhortacji apostolskiej Benedykta XVI Sacramentum Caritatis wskazaliśmy na następujące fundamenty autentycznej duchowości eucharystycznej: jedność Eucharystii z całym chrześcijańskim wtajemniczeniem, wiarę budowaną na słuchaniu słowa Bożego i wypływający z Eucharystii duch służby obecny w codziennym życiu chrześcijanina. Poznanie tych elementów pozwala widzieć, że Eucharystia jest zawsze jedna i ta sama, gdyż zawsze uobecnia niepowtarzalne misterium paschalne Chrystusa dokonane dla zbawienia ludzkości.

12

Komunia duchowa. Niektóre problemy teologiczne

51%

Bachanek G.

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2016

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tom 10

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nr 2

43-58

PL

Praktyka komunii duchowej wydaje się dzisiaj nieco zapomniana. Nawet kapłani wykazują w tej dziedzinie zaskakującą niewiedzę. Nauczanie Jana Pawła II czy Benedykta XVI na ten temat spotkało się z niewielkim odzewem. Stąd wydaje się potrzebne przynajmniej zarysowanie najbardziej istotnych elementów tego tematu.

EN

The practice of the Spiritual Communion has existed in the Church at least since the times of Saint Augustine. It is defi ned as the desire to receive the Eucharist. The value of this practice has been confi rmed by the teaching of the Council of Trident, masters of the spiritual life and many popes. It seems that the renewal of this custom can be a response to the problem of the banalisation of the Eucharist and offers a possibility to meet the spiritual needs of the people who cannot take the sacrament of Holy Communion. It can be experienced as a longing for the Lord present in the Eucharist, as well as a sign of solidarity with the sinners.

13

Evangelisieren durch die gelebte Communio

44%

Hajduk R.

Studia Redemptorystowskie

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2013

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nr 11

117-133

PL

Communio jest pojęciem, którego używa Nowy Testament, by opisać życie Kościoła. Zgodnie z ideałem communio kształtowane są również egzystencja i działalność pierwszych wspólnot chrześcijańskich. Od Soboru Watykańskiego II communio staje się wiodącą myślą eklezjologiczną, która pozwala określić naturę Kościoła, nadać kształt jego strukturom oraz wyznaczyć kierunek jego urzeczywistniania się w świecie. Ideał komunii jest bardzo bliski koncepcji (nowej) ewangelizacji, którą „należy uważać za łaskę i właściwe powołanie Kościoła” (por. EN 14). Działalność ewangelizacyjna nie może być sprowadzona do przekazu doktryny, ale musi przyjąć postać ortopraktyki, czyli życia i działania wypełnionego czynami dokonanymi w duchu Ewangelii. Taką możliwość stwarza communio, która swoją siłę ewangelizacyjną ujawnia w działalności małych wspólnot kościelnych, w gościnności chrześcijańskiej oraz w relacjach międzyosobowych, pozwalających na przekaz doświadczenia wiary. Wspólnoty kościelne ożywiane ideałem communio, praktykujące chrześcijańską gościnność i pielęgnujące otwarte, braterskie relacje stają się uprzywilejowanymi miejscami socjalizacji religijnej, czyli przekazywania z pokolenia na pokolenie wiary w Chrystusa wraz z wynikającymi z niej wartościami, normami i postawami.

14

„Ponieważ jeden jest chleb...” Eucharystyczna eklezjologia J. Ratzingera/Benedykta XVI

38%

Szymik J.

Roczniki Teologii Dogmatycznej

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2013

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tom 5

75-94

EN

In a specific way, while making a synthesis of various aspects of theology of the Eucharist, J. Ratzinger/Benedict XVI leads us deep into the reality, towards the final truth of the world which was created by God as good and which was redeemed. As the realization of the unity of what is spiritual, internal, personal and what is physical, external, social, the Eucharist shapes the Church, which – in turn – enables it, assumes and exists on the basis of its gift, as one and universal (Catholic). The thought of J. Ratzinger/Benedict XVI combines biblical hermeneutics, patristic interpretations, dogmatic findings, spirituality, morality, liturgy and social science. This integrity, manifested through the Passion and Paschality of Christianity, where such notions and terms as Body of Christ, Communion, Eucharist, participation in the Body and Blood, participation in the prayer of Jesus not only explain each other, but also add meaning to one another, shows what sacramental consciousness can be and how to approach the great mystery of faith.

15

Przeszkody w urzeczywistnianiu autentycznej duchowości eucharystycznej w nauczaniu Benedykta XVI

32%

Kwiatkowski D.

Roczniki Teologiczne

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2021

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tom 68

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nr 5

111-124

EN

Today, among many Catholics, a phenomenon of subjective judging of one's participation and experiencing the Eucharist can be seen. This means, that there exist a handful of obstacles on the way of experiencing the authentic Eucharistic spirituality. To see them, first one must discover the fundamental elements of said real Eucharistical spirituality. Among the most important of those are: the ability to connect, in the Eucharistic spirituality, the baptismal unity with Christ, which leads to the Eucharist, building one's spirituality by listening to the word of God, which creates faith in Jesus Christ, and intertwining the everyday life with the Eucharist, which is a result of unification with Christ the Servant. While the factors deforming the authentic Eucharistic spirituality are: ignorance in understanding and experiencing the Eucharist, improper ecumenical initiatives, linked to the Eucharist and lack of connection between the Eucharist and everyday life. From the Pope's Benedict XVI teachings, it is clear that Christian spirituality should be, to its fullest meaning, an Eucharistic spirituality.

PL

Dziś, u wielu katolików, można zaobserwować zjawisko subiektywnego oceniania własnego uczestnictwa i przeżywania Eucharystii. Oznacza to, że istnieją pewne przeszkody w przeżywaniu autentycznej duchowości eucharystycznej. By je zobaczyć, trzeba najpierw odkryć fundamentalne elementy autentycznej duchowości eucharystycznej. Do najważniejszych z nich należą: umiejętność połączenia w duchowości eucharystycznej chrzcielnego zjednoczenia z Chrystusem, które prowadzi do Eucharystii, budowanie duchowości na słuchaniu słowa Bożego, które rodzi wiarę w Jezusa Chrystusa oraz powiązanie codziennego życia z Eucharystią, które wynika ze zjednoczenia się z Chrystusem Sługą. Natomiast czynnikami, deformującymi autentyczną duchowość eucharystyczną, są: ignorancja w rozumieniu i przeżywaniu Eucharystii, niewłaściwe inicjatywy ekumeniczne związane z Eucharystią oraz brak łączności Eucharystii z codziennym życiem. Z nauczania papieża Benedykta XVI jasno wynika, że duchowość chrześcijańska winna być w pełnym tego słowa znaczeniu duchowością eucharystyczną.