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1

Sacrum dynastie Přemyslovců na počátku středověku (od Přemysla Oráče k svatému Václavu)

100%

Vaníček V.

Historia Slavorum Occidentis

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2016

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nr 2(11)

30-63

EN

From the very beginning of the Middle Ages, the Czech Lands and the Přemyslids dynasty acquired a dualistic form of identity. A more original element is a ’pagan’ one and derives from the holy marriage of Přemysl the Ploughman and Libuše, the Purveyor of Justice, Prophetess and Princess. This duality has numerous analogies such as that the aim of the kings’ rule is ‘peace and a year of plenty’. Even though Přemysl is designated a ‘Ploughman‘, he only ploughs on a small area of land, where he ritually ensures a good harvest. Because (as his name in Czech suggests) he also ‘thought up‘ laws for the previously savage Czechs, he also personifies a figure fulfilling the so-called social function (according to Dumézil). A military function may be absent here but it is present in the tale of the war with the Lučané. As the hagiographer Kristián shows, Saint Wenceslas (died 935) personifies the Christian transformation of this tale and is the preserver of ‘the peace‘ in the sense of justice (as our intercessor before God).

2

Scientist – a profession or a mission?

88%

Drozdowicz Z.

Nauka

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2009

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nr 4

PL

In this article I present a concept of profession as a mission, which was formulated by Max Weber at the beginning of the past century. It has been put by Weber in such a vision of a capitalist society, that emerges (after various ages of “transformations”) as a “greatest power” in the modern world, that is capitalism. Weber had no doubts about capitalism as a greatest modern power and he saw its major force in the rationalization of economics and human relations. On the other hand, he was very full if doubts regarding the issue of attitudes, behavior and actions of scientists. He wasn’t quite sure in the question if we might speak about their calling in the same sense as about the calling of a capitalist businessman or worker. He certainly was aware, that there do exist such “young researchers”, who think and act like they would be an integral part of the capitalist “machine”, but he also made certain reservations. The changes, which occurred later on at many higher education institutions, made this objection valid in many points. Nevertheless it is difficult to find such solutions, which would allow simultaneously to keep the traditional unique character of the world of academics and to fulfill the realization of tasks, which nowadays are being addressed towards the scientifical society from various social groups. This I attempt to show in the last part of this article.

3

The Charismatic Dimension of the Vocation of a Theologian

88%

Walczak M.

Roczniki Teologiczne

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2016

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tom 63

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nr 2: Teologia dogmatyczna - English Version

253-263

EN

It is doubtless that theology first of all puts questions about God and man. However, for ages theologians have been also asking questions about the meaning of their own work. One may speak about a peculiar meta-theology that tries to show the role and significance of theology in the life of the Church. The most frequently given answers to the questions about the meaning and character of theology oscillate around the concept of rationality. In such a view theology is a normal human process of making revealed truths understandable for people of a given epoch. However, it seems that such a vision of theology is tantamount to extremely simplifying it and to making it superficial. The question about the significance of theology may only be answered in the light of faith. This light allows seeing theology as a God’s gift, a charisma that helps the Church read the signs of the times and prophetically interpret the Biblical Revelation for a given epoch and culture. A theologian participates in a special charisma, so he should be perceived first of all as one who performs a special service of the word in the Church, and only then as a scholar. Such a charismatic position of theology allows reminding with full strength that the first and fundamental theologian is the Holy Spirit.

4

„Fenomen świętego” wśród antropologicznych uwarunkowań wiary religijnej

63%

Parzych-Blakiewicz K.

Paedagogia Christiana

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2015

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tom 1/35

201-214

PL

Autor omawia „fenomen świętego” jako element należący do przestrzeni wiary religijnej. Według biblijnego przekazu, Bóg szuka człowieka i prowadzi do spotkania ze sobą. Ze strony człowieka warunkiem tego spotkania jest wiara. Wiara jest cnotą i charyzmatem. Cnota służy zbawieniu człowieka, a także prowadzi do osobistego spotkania z Bogiem. Charyzmat uzdalnia do pracy na rzecz wspólnoty eklezjalnej. Wiara rozwija się w środowisku „ludzkim”, na które składa się wspólnota, działania edukacyjne oraz osobiste życie religijne. Święci należą do ludzkiego środowiska wiary, jako bohaterowie cnót chrześcijańskich, nauczyciele wiary i cudotwórcy. Beatyfikacja i kanonizacja wskazuje na charyzmat wiary zmarłego chrześcijanina. „Fenomen świętego” wyraża chrześcijański etos oraz nadrzędność życia wiecznego wobec doczesnego. Oznacza też istnienie relacji między żywymi i zmarłymi.

EN

The author discusses “the saint phenomenon” as an element in the extension of the religious faith. According to the biblical message, God seeks human beings, which leads to a meeting. From the perspective of human, the religious faith is a condition for this meeting. We talk about the religious faith as the virtue or charisma. The virtue ministers to the salvation, and also leads to the personal meeting with God. The charisma qualifies a person to working for the ecclesial community. The religious faith develops in a “human” milieu consisting of the community, educational activities, and personal religious life. The saints belong to the human milieu of faith, as heroes of Christian virtues and teachers of faith, and also miracle workers. The beatification or canonization points to the charisma of faith of the deceased Christian believer. “The saint phenomenon” expresses the Christian ethos and the precedence of the eternity to the temporal life. It also means the existence of relationships between the living human and the late.

5

Glamour, charyzma, celebrity, iluzja – semantyczne uwikłania

63%

Strawińska A. B.

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tom 16

EN

The lexeme glamour is currently used as a keyword to describe various socio-cultural phenomena. First and foremost, the term glamorous is used to describe someone who is charming, physically attractive, alluring, sexy. It is often used to describe beautiful architecture and baroque interior design. The lexeme is also used in reference to dazzling fashion, luxurious cars, and even charming gadgets. Therefore, is often mistakenly associated with the world of celebrities. However, glamour is more than just external beauty, a created style, fake elegance, luxury, fame, or sex appeal. It may be the attribute of a person – making him or her exceptional, maybe even statuesque. It is something one is. Some people have the “gift” of glamour. Many simply create it for themselves. Because glamour offers the promise of life without mediocrity; it transports us away from everyday experience and makes our dreams seem accessible. Stereotypically glamour is treated as a kind of illusion typical of romance. Glamour and charisma often go together, but are not equivalent. The aim of the article is to revise the stereotypes connected with the lexeme glamour and charisma, celebrity and illusion of reality typical for romance.

6

Charyzmatyczny wymiar powołania teologa

63%

Walczak M.

Roczniki Teologiczne

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2016

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tom 63

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nr 2: Teologia dogmatyczna

299-310

EN

It is doubtless that theology first of all puts questions about God and man. However, for ages theologians have been also asking questions about the meaning of their own work. One may speak about a peculiar meta-theology that tries to show the role and significance of theology in the life of the Church. The most frequently given answers to the questions about the meaning and character of theology oscillate around the concept of rationality. In such a view theology is a normal human process of making revealed truths understandable for people of a given epoch. However, it seems that such a vision of theology is tantamount to extremely simplifying it and to making it superficial. The question about the significance of theology may only be answered in the light of faith. This light allows seeing theology as a God's gift, a charisma that helps the Church read the signs of the times and prophetically interpret the Biblical Revelation for a given epoch and culture. A theologian participates in a special charisma, so he should be perceived first of all as one who performs a special service of the word in the Church, and only then as a scholar. Such a charismatic position of theology allows reminding with full strength that the first and fundamental theologian is the Holy Spirit.

PL

Teologia bez wątpienia stawia przede wszystkim pytania o Boga i człowieka. Jednak od wieków teologowie pytali także o znaczenie swojej własnej pracy. Można mówić o swoistej meta-teologii, która próbuje pokazać rolę i znaczenie teologii w życiu Kościoła. Najczęstsze odpowiedzi na pytania o sens i charakter teologii oscylują wokół pojęcia racjonalności. W takim spojrzeniu teologia jest zwykłym ludzkim procesem czynienia prawd objawionych zrozumiałymi dla ludzi danej epoki. Wydaje się jednak, że taka wizja teologii jest skrajnym uproszczeniem i spłyceniem sprawy. Na pytanie o znaczenie teologii można dobrze odpowiedzieć tylko w świetle wiary. To światło pozwala ujrzeć w teologii Boży dar, charyzmat, który pomaga Kościołowi odczytywać znaki czasu i proroczo interpretować Objawienie biblijne dla danej epoki i kultury. Teolog ma udział w specjalnym charyzmacie, a więc należałoby go postrzegać najpierw jako pełniącego specjalną posługę słowa w Kościele, a dopiero po wtóre jako naukowca. Takie charyzmatyczne ustawienie teologii pozwala przypomnieć sobie z całą mocą, że pierwszym i podstawowym teologiem jest Duch Święty.

7

Socjologia w literaturze. Casus Wojny końca świata Mario Vargasa Llosy

51%

Ćwikła P.

Studia Socjologiczne

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2012

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nr 2(205)

47-80

EN

The purpose of this essay is to propose a view of the world described in the novel as a sociological object. The literary work subject to analysis is Mario Vargas Llosa’s “The War of the End of the World”, with Lewis A. Coser’s remarks referred to as guidelines on how a sociologist may do his or her research on a reality presented in a novel. The author wants to point out that it may be useful to recur to elements of the sociological theories in order better to understand the social phenomena and processes portrayed in literature. Such procedure may enrich the interpretation of the novel, at the same time being not without interest for science.

PL

Celem szkicu jest propozycja spojrzenia na świat przedstawiony w powieści jako przedmiot refleksji socjologicznej. Dziełem literackim, które zostało poddane analizie, jest Wojna końca świata Mario Vargasa Llosy, a główną wskazówką wytyczającą sposób, w jaki socjolog może badać rzeczywistość powieściową, są spostrzeżenia Lewisa A. Cosera. Chcemy zwrócić uwagę, że sięgnięcie po elementy teorii socjologicznych może okazać się przydatne w pełniejszym rozumieniu ukazanych w fabularnym świecie zjawisk i procesów społecznych. Z jednej strony wzbogaca to interpretację, z drugiej – urozmaica zasób przypadków interesujących dla nauki.

8

Znaczenie wiary w modlitwie o uwolnienie

51%

Kowal S.

Studia Koszalińsko-Kołobrzeskie

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2013

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nr 20

85-96

PL

Wiara w modlitwie o uwolnienie jest przede wszystkim odpowiedzią na dar wypędzania demonów, podarowany wszystkim wierzącym przez Jezusa Chrystusa przed Jego Wniebowstąpieniem. Teologalny kontekst wiary jest naturalnym środowiskiem dla sprawowania modlitwy o uwolnienie. Owocność posługi uwalniania jest subiektywnym kryterium oceny „jakości wiary” posługujących, jak również, ale w mniejszym stopniu, osoby proszącej o uwolnienie. Brak wiary u osoby zwracającej się z prośbą o modlitwę nie może stanowić podstawy do od-mowy przeprowadzenia tejże i udzielenia pomocy.

EN

The faith in prayer for deliverance is primarily a response to the gift to cast out demons given to all believers by Jesus Christ before His Ascension into heaven. The context of theological faith is natural environment for prayer for deliverance. Fruitfulness of the deliverance ministry is a subjective criterion for determining the „quality of their faith” speakers, as well as, but to a much lesser extent, people would ask for deliverance. The lack of the faith at the asking person cannot be an attitude of the refusal to conduct the prayer and providing assistance.

9

Charyzmatyczny wymiar inicjacji chrześcijańskiej w świetle pism Nowego Testamentu

51%

Miczyński J. K.

Roczniki Teologiczne

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2015

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tom 62

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nr 5: Teologia duchowości

55-67

EN

Christian initiation has got a charismatic dimension; it is an opening of a man to charisms which are the free gifts of the Spirit building the community of the Church. "Baptism in the Holy Spirit" must be considered not only as the renewal and updating of Baptism, but of the whole Christian initiation (the sacraments of Baptism, Confirmation and Eucharist). Today, we need to emphasize that charismatic gifts are not just God’s grace but his intended way of building the Church in love. They are the manifestations of an ordinary Christian life. Shepherds of the Church's role is to coordinate and take care of the development of the charismatic and spiritual gifts in an every Christian person.

PL

Inicjacja chrześcijańska ma wymiar charyzmatyczny; jest otwarciem się człowieka na charyzmaty, to znaczy na darmowe dary Ducha Świętego, służące budowaniu wspólnoty całego Kościoła. „Chrzest w Duchu Świętym” trzeba uznać nie tylko za odnowienie i aktualizację chrztu św., ale całego chrześcijańskiego wtajemniczenia (sakramenty chrztu, bierzmowania i Eucharystii). Trzeba dziś podkreślać, że dary charyzmatyczne nie stanowią jakiejś łaski zbytecznej, ale są zamierzonym przez Boga sposobem budowania Kościoła w miłości, są przejawami zwyczajnego chrześcijańskiego życia. Rolą pasterzy Kościoła jest koordynacja i troszczenie się o rozwój darów charyzmatycznych i duchowych w każdym chrześcijaninie.

10

Wizerunek lokalnego przywódcy we współczesnej instytucji samorządowej

51%

Górka M.

Przegląd Zachodniopomorski

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2013

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nr 4

61-81

EN

Leadership is not indifferent to the quality of the functioning of the local administration. The reality in Poland is not conducive to a long-term vision of the leaders of the country’s development. Leadership model oscillates between myth of martyrdom and rhetoric of populism. The repair of local governments should not, therefore, begin with the legal and political tools, but the mentality of the people. The hearing is to clarify the issues related to the recruitment and early career in local governments and the consequences of leadership style and work for the functioning of a team of people who make up the offi ce. Unfortunately, the application is pessimistic about the general impression about the role of leaders in local government institutions. Holders often have managerial positions, identifi ed rather with the power authority, hierarchy, issuing commands than with a vocation, mission and motivating employees. Effective project management also depends on the personalities of the leaders who will inspire his colleagues to act. There are also events that are a barrier to the promotion of positive interactions such as stress caused by the pressure of time or the wrong division of labour. Leadership is primarily a communication and contact between supervisor and employee. In this kind of environment, local relationships in particular show some invisible phenomena in everyday life.