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    Wyświetlanie 1-12 z 12
    Tytuł:
    К изучению Повести о хвастливом книжнике
    Toward the Study of the Tale of the Boastful Scholar
    Autorzy:
    Пигин, Александр
    Powiązania:
    https://bibliotekanauki.pl/articles/2030954.pdf
    Data publikacji:
    2021
    Wydawca:
    Polska Akademia Nauk. Czytelnia Czasopism PAN
    Tematy:
    Russian tales
    parables
    book wisdom
    monastic tonsure
    eschatology
    Źródło:
    Slavia Orientalis; 2021, LXX, 2; 299-315
    0037-6744
    Pojawia się w:
    Slavia Orientalis
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Ekologia w przypowieściach Jezusa
    Ecology in the Parables of Jesus
    Autorzy:
    Najda, Andrzej Jacek
    Powiązania:
    https://bibliotekanauki.pl/articles/1817992.pdf
    Data publikacji:
    2007-12-31
    Wydawca:
    Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
    Tematy:
    ekologia
    chrześcijaństwo
    ewangelia
    przypowieści
    ecology
    Christianity
    Gospel
    parables
    Opis:
    Jesus during His public ministry concentrated Himself above all on teaching. He often made use of parables, in which He used a variety of motifs and presentations from the field of ecology, in order to be properly understood by His listeners. Making use of ecological images Jesus describes the beginning, development and reality of the Kingdom of God, He speaks about the time already begun of salvation and God’s reign, about God’s goodness and mercy, about the situation of His disciples in the world. He also calls for repentance and for the bearing of good fruit.
    Źródło:
    Studia Ecologiae et Bioethicae; 2007, 5, 1; 355-366
    1733-1218
    Pojawia się w:
    Studia Ecologiae et Bioethicae
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Świat roślin w życiu i nauczaniu Jezusa
    The World of Plants in the Life and Teaching of Jesus
    Autorzy:
    Najda, Andrzej
    Powiązania:
    https://bibliotekanauki.pl/articles/2155018.pdf
    Data publikacji:
    2022-12-30
    Wydawca:
    Gdańskie Seminarium Duchowne
    Tematy:
    Jesus
    plants
    teaching
    parables
    Jezus
    rośliny
    nauczanie
    przypowieści
    Opis:
    Rośliny towarzyszą człowiekowi od początków jego istnienia. Bóg nakazuje ziemi, aby wydała „rośliny zielone: trawy dające nasiona, drzewa owocowe rodzące na ziemi według swego gatunku owoce, w których są nasiona” (Rdz 1,11). Rośliny mają służyć jako pokarm dla ludzi i zwierząt (Rdz 1,29). W nauczaniu Jezus często odwołuje się do świata roślin – przede wszystkim w Jego przypowieściach. Do świata roślin nawiązuje też Jezus, gdy objawia Kim jest i nazywa siebie „prawdziwym krzewem winnym” (J 15,1). Rośliny odgrywają też istotną rolę w Jego ziemskim życiu.
    Plants have accompanied man since the beginning of his existence. God commands the earth to bring forth "green plants: seed-bearing grasses, fruit trees on the earth bearing fruit with seed in it according to their kinds" (Gen 1,11). Plants are to be used as food for humans and animals (Gen 1,29). In his teaching, Jesus often refers to the world of plants, especially in the parables. Jesus refers to the world of plants when he reveals who he is and calls himself "the true vine" (J 15,1). Plants also play an important role in His earthly life.
    Źródło:
    Studia Gdańskie; 2022, 51; 7-17
    0137-4338
    Pojawia się w:
    Studia Gdańskie
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Application of Catholic Social Teaching in Finance and Management
    Autorzy:
    Czerwonka, Monika
    Pietrzak, Maria
    Powiązania:
    https://bibliotekanauki.pl/articles/29551967.pdf
    Data publikacji:
    2024
    Wydawca:
    Uniwersytet Papieski Jana Pawła II w Krakowie
    Tematy:
    Catholic Social Teaching
    religion
    ethical investing
    management
    leadership
    parables
    Opis:
    In dominating narratives, economics has been portrayed as hard science, based on complex mathematical equations and rigid statistical models. It seems to be overlooked that it belongs to the domain of social sciences and that its roots stem from philosophy and ethics. After all, many classical economists were either ethicists (A. Smith) or clergymen (T. Bayes). Today’s managers also seem to be motivated mainly by the desire to increase their company’s profits. However, if managers wish to become both effective and respected leaders for their teams, they should build their power on ethical principles deeply rooted in Catholic Social Teaching. The purpose of the present paper is to attract attention to the relation of economics, management and religion. Behavioral economics and management come to our aid here by emphasizing that, when making decisions related not only to financial markets but also to managerial tasks, what matters is not only factors that are strictly financial, but also those are related to psychology or ethics. Using the example of ethical investing and faith-based funds or stock indexes the Authors show that Christian values and the social teaching of the Catholic Church are still important to some participants in the financial markets.
    Źródło:
    The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II; 2024, 14, 1; 295-313
    2391-6559
    2083-8018
    Pojawia się w:
    The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Populus iudaicus w symbolice przypowieści o bogaczu i Łazarzu według Grzegorza Wielkiego
    Populus iudaicus in der symbolik des gleichnisses vom reichen mann und vom armen Lazarus nach Gregorius dem Grossen
    Autorzy:
    Nieścior, Leon
    Powiązania:
    https://bibliotekanauki.pl/articles/947670.pdf
    Data publikacji:
    2008
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    Grzegorz Wielki
    populus iudaicus
    przypowieści
    Gregory the Great
    parables
    Opis:
    Das Gleichnis vom reichen Mann und armen Lazarus (Lk 16,19-31) wurde von Gregorius dem Grossen allegorisch interpretiert ais Parabel, das zwei Nationen - populus iudaicus und populus gentilis - darstellt. Die Juden sind dem Reichen ahnlich. Sie besassen das Gesetz und den Glauben an Gott. Obwohl sie im Besitz des grossen Vermógens waren, machten sie davon keinen guten Gebrauch. Die Heiden dagegen óffneten sich dem christlichen Glauben und bekannten ihre Siinden, wie der Arme seine Geschwiire. lin dieser allegorischen Interpretation spielt jede Einzelheit eine Rolle: Purpur, Hunde, fiinf Briider, Ermahnung der Lebenden. Im obigen Artikel haben wir diese Gegenuberstellung von nicht glaubenden Juden und glaubenden Heiden im weiteren Kontext der Gregorios Gedanken an die Heilsókonomie prasentiert. Man muss einige Formulierungen ais rhetorische Ausdriicke verstehen. Dasselbe Gleichnis wird auf ahnliche Weise von Augustinus und Caesarius von Arles interpretiert. Wir finden bei ihnen variierte Details, doch sind sie voneinander nicht nur inhaltlich, aber auch buchstablich abhangig. Die Quellen reichen bis Ambrosius hin- ein. Der liickenhafte Text der Homilien und des Kommentars von Origenes zu Lukas und seine sehr sparsamen Worte iiber diesen Abschnitt erlauben nicht, ihn ais Autor dieser Allegorie zu verstehen. Man kann zumindest dies feststellen, dass Augustinus die Ambrosios Expositio in Lucam las und kannte. Augustinus wurde von Caesarius und Gregorius gelesen. Die Textabhangigkeit der dreien voneinander weist vermutlicht darauf hin, dass Gregorios die Augustinus Interpretation durch Caesarius anzueignete. Dagegen kann man mit Sicherheit feststellen, dass die Gregorios Interpretation von mittelalterlichen Autoren ubenommen wurde, wie Odo von Cluny und Alulfus von Tornaco. Sie bestimmte also die Denkweise der nachsten Generationen.
    Źródło:
    Vox Patrum; 2008, 52, 2; 721-728
    0860-9411
    2719-3586
    Pojawia się w:
    Vox Patrum
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Dobry Pasterz (J 10, 1-21)
    Autorzy:
    Stachowiak, Lech
    Powiązania:
    https://bibliotekanauki.pl/articles/1164658.pdf
    Data publikacji:
    1975
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    pasterz
    przypowieści
    J 10
    1-21
    shepherd
    parables
    Jn 10
    Opis:
    Der Hirtenrede des Johannes wird in der Exegese der Gegenwart immerfort Aufmerksamkeit geschenkt. Der vorliegende Artikel machte sich zur Aufgabe eine eingehende Erforschung des Hauptabschnitts der Rede und zwar nach der literarischen Struktur, nach der Gattung der Rede und nach dem Leitgedanken. Die Struktur der Rede weist auf eine Benutzung der Quellen durch den Redaktor hin ohne dass die Vorgeschichte des jetzigen Textes eindeutig bestimmt werden kann. Dies kompliziert auch äusserst die Bestimmung der literarischen Gattung; diese kann werden als Parabel noch als Allegorie bezeichnet werden. Jedenfalls wurden diese traditionellen Ausdrucksformen in den Dienst der Offenbarungsrede gestellt. Dabei darf die spezifisch johanneische Redewendug „ich bin…“ nicht ausser Acht gelassen werden. Es wäre aber verfehlt lediglich von einem Hirten-Motiv zu sprechen, das von den Evangelisten frei bearbeitet worden ist. Doch ist der alttestamentliche (und darüber hinaus der alt-orientalische) Hintergrund des verwendeten Bildmaterials unerkennbar, ebenso wie die haggadische Tendenz. Der Leitgedanke des Abschnitts ist christlogisch und christozentrisch. Inwieweit die Situation der johanneischen Gemeinden zur Zeit der Abfassung des vierten Evangeliums die Blutige Prägung von Joh 10, 1-21 mitbestimmt hat, kann man nur vermuten. Der Streit mit dem Judentum des ausgehenden I. Jahrhunderts scheint in der Erwähnung der „Räuber und Diebe” mitzuklingen. Auch die Betonung der Unmöglichkeit, einen wahrhaft Glaubenden dem Guten Hirten zu entreissen, muss von Kampfsituation der Gemeinde her verstanden werden. Endlich wird auf den Einfluss von J 10, 1ff auf die frühchristliche Literatur (Hirt des Hermas, Aberkiosinschrift) hingewiesen.
    Źródło:
    The Biblical Annals; 1975, 22, 1; 75-84
    2083-2222
    2451-2168
    Pojawia się w:
    The Biblical Annals
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Przypowieść o szacie godowej (Mt 22,11-13) w świetle Hen 10,4
    Autorzy:
    Rubinkiewicz, Ryszard
    Powiązania:
    https://bibliotekanauki.pl/articles/1177509.pdf
    Data publikacji:
    1980
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    przypowieści
    szata weselna
    Mt 22
    11-13
    parables
    wedding garment
    Matt 22
    Opis:
    En Mt 22,13a il y a une étonnante citation du texte d’Hénoch 10,4. En étudiant toute la tradition hénochique liée à l’histoire d’Azael/Azazel e t présente dans tel sorte des textes comme 4Q 180 1,8-9, 4QEnGiantsa 7,5-6, ApAbr 13,15, l ’auteur montre qu’en Ier s. apres J.-C., Hén 10,4 a été interprété à lumière du grand Jour des Expiations(Lev. l6) et de la vision de Za 3,3-5. Dans ApAbr 13,15 („Car c’est à lui (Abraham) qu’est destiné le vêtement qui appartenait jadis à toi (Azazel) dans les cieux et le péché qui était sur lui passera sur toi”) le thèm e du Jour des Expiations est intimmement lie à celui du vêtement perdu par Azazel. Celà éclaire la tradition éxègétique qui se cache derrière la citation d’Hén 10,4 et jette également la lumière sur le texte de la parabole en Mt 22,11-13. Dans cette dernière „la robe” signifierait une innocence de l’âme qui aurait pour son fondement une docilité parfaite à la volonte divine. Dans sa version primitive, la parabole a été dirigée contre une personne concrète à Jérusalem , peut-être contre le grand-prétre, mais dans la situation post-pascale de l’Eglise, elle a reçue une dimension nouvelle. L’homme sans la robe nuptiale c’est chaqu’un des Chrétiens qui n’obeisse pas aux éxigencies de la vie nouvelle en Jésus-C hrist.
    Źródło:
    The Biblical Annals; 1980, 27, 1; 53-69
    2083-2222
    2451-2168
    Pojawia się w:
    The Biblical Annals
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    GILSON O RACJONALNOŚCI WIARY CHRZEŚCIJAŃSKIEJ
    GILSON ON THE RATIONALITY OF CHRISTIAN BELIEF
    Autorzy:
    Hancock, Curtis L.
    Chodna-Błach, Imelda
    Powiązania:
    https://bibliotekanauki.pl/articles/507652.pdf
    Data publikacji:
    2013
    Wydawca:
    International Étienne Gilson Society
    Tematy:
    philosophy
    fideism
    faith
    reason
    parables
    moral understanding
    grace
    nature
    metaphysical distinction
    evidence
    authority
    Opis:
    The underlying skepticism of ancient Greek culture made it unreceptive of philosophy. It was the Catholic Church that embraced philosophy. Still, Étienne Gilson reminds us in Reason and Revelation in the Middle Ages that some early Christians rejected philosophy. Their rejection was based on fideism: the view that faith alone provides knowledge. Philosophy is unnecessary and dangerous, fideists argue, because (1) anything known by reason can be better known by faith, and (2) reason, on account of the sin of pride, seeks to replace faith. To support this twofold claim, fideists, like Tertullian and Tatian, quote St. Paul. However, a judicious interpretation of St. Paul’s remarks shows that he does not object to philosophy per se but to erroneous philosophy. This interpretation is reinforced by St. Paul’s own background in philosophy and by his willingness to engage intellectuals critical of Christianity in the public square. The challenge of fideism brings up the interesting question: what would Jesus himself say about the discipline of philosophy? Could it be that Jesus himself was a philosopher (as George Bush once declared)? As the fullness of wisdom and intelligence, Jesus certainly understood philosophy, although not in the conventional sense. But surely, interpreting his life through the lens of fideism is unconvincing. Instead, an appreciation of his innate philosophical skills serves better to understand important elements of his mission. His perfect grasp of how grace perfects nature includes a philosophy of the human person. This philosophy grounded in common-sense analysis of human experience enables Jesus to be a profound moral philosopher. Specifically, he is able to explain the principles of personal actualization. Relying on ordinary experience, where good philosophy must start, he narrates moral lessons—parables—that illumine difficulties regarding moral responsibility and virtue. These parables are accessible but profound, showing how moral understanding must transcend Pharisaical legalism. Additionally, Jesus’ native philosophical power shows in his ability to explain away doctrinal confusions and to expose sophistical traps set by his enemies. If fideism is unconvincing, and if the great examples of the Patristics, the Apostles, and Jesus himself show an affinity for philosophy, then it is necessary to conclude that Christianity is a rational religion. Accordingly, the history of Christian culture is arguably an adventure in faith and reason. Since God is truth and the author of all truths, there is nothing in reality that is incompatible with Christian teaching. As John Paul II explains effectively in the encyclical, Fides et Ratio, Christianity is a religion that is rational and can defend itself. This ability to marshal a defense makes Christianity a religion for all seasons.
    Źródło:
    Studia Gilsoniana; 2013, 2; 131-143
    2300-0066
    Pojawia się w:
    Studia Gilsoniana
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    GILSON ON THE RATIONALITY OF CHRISTIAN BELIEF
    Autorzy:
    Hancock, Curtis L.
    Powiązania:
    https://bibliotekanauki.pl/articles/507442.pdf
    Data publikacji:
    2012
    Wydawca:
    International Étienne Gilson Society
    Tematy:
    philosophy
    fideism
    faith and reason
    parables
    moral understanding
    grace and nature
    metaphysical distinction
    evidence
    authority
    Opis:
    The underlying skepticism of ancient Greek culture made it unreceptive of philosophy. It was the Catholic Church that embraced philosophy. Still, Étienne Gilson reminds us in Reason and Revelation in the Middle Ages that some early Christians rejected philosophy. Their rejection was based on fideism: the view that faith alone provides knowledge. Philosophy is unnecessary and dangerous, fideists argue, because (1) anything known by reason can be better known by faith, and (2) reason, on account of the sin of pride, seeks to replace faith. To support this twofold claim, fideists, like Tertullian and Tatian, quote St. Paul. However, a judicious interpretation of St. Paul’s remarks show that he does not object to philosophy per se but to erroneous philosophy. This interpretation is reinforced by St. Paul’s own background in philosophy and by his willingness to engage intellectuals critical of Christianity in the public square. The challenge of fideism brings up the interesting question: what would Jesus himself say about the discipline of philosophy? Could it be that Jesus himself was a philosopher (as George Bush once declared)? As the fullness of wisdom and intelligence, Jesus certainly understood philosophy, although not in the conventional sense. But surely, interpreting his life through the lens of fideism is unconvincing. Instead, an appreciation of his innate philosophical skills serves better to understand important elements of his mission. His perfect grasp of how grace perfects nature includes a philosophy of the human person. This philosophy grounded in common-sense analysis of human experience enables Jesus to be a profound moral philosopher. Specifically, he is able to explain the principles of personal actualization. Relying on ordinary experience, where good philosophy must start, he narrates moral lessons—parables—that illumine difficulties regarding moral responsibility and virtue. These parables are accessible but profound, showing how moral understanding must transcend Pharisaical legalism. Additionally, Jesus’ native philosophical power shows in his ability to explain away doctrinal confusions and to expose sophistical traps set by his enemies. If fideism is unconvincing, and if the great examples of the Patristics, the Apostles, and Jesus himself show an affinity for philosophy, then it is necessary to conclude that Christianity is a rational religion. Accordingly, the history of Christian culture is arguably an adventure in faith and reason. Since God is truth and the author of all truths, there is nothing in reality that is incompatible with Christian teaching. As John Paul II explains effectively in the encyclical, Fides et Ratio, Christianity is a religion that is rational and can defend itself. This ability to marshal a defense makes Christianity a religion for all seasons.
    Źródło:
    Studia Gilsoniana; 2012, 1; 29-44
    2300-0066
    Pojawia się w:
    Studia Gilsoniana
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    „Idź i pracuj w mojej winnicy” (Mt 21,28). Praca w przypowieściach Ewangelii synoptycznych
    "God and Work in My Vineyard" (Matt 21:28). Work in the Parables of the Synoptic Gospels
    Autorzy:
    Podeszwa, Paweł
    Powiązania:
    https://bibliotekanauki.pl/articles/1621876.pdf
    Data publikacji:
    2014-06-01
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II
    Tematy:
    praca
    przypowieści
    zawód
    rolnik
    pasterz
    wynagrodzenie
    umowa
    dzierżawa
    Work
    parables
    occupations
    farmer
    shepherd
    remuneration
    contract
    lease
    Opis:
    Parables occupy a significant place in Jesus’ prophesizing and teachings about the Kingdom of God. One of their characteristic traits, as a literary genre, are references to Jesus’ and His listeners’ daily lives. The article presents the analysis of the synoptic parables focused on human work. The material has been divided into two major parts. The first one analyzes the occupations referred to in the parables and the type of work they involve. The second one reflects on the elements of labor law, in particular the employment contracts and related remuneration. The analyzed parables constitute a unique kaleidoscope of occupations existing in the society of the time. Among them, of particular prominence are those connected with land cultivation and farming, such as farmer, sower, harvester, gardener, vineyard keeper and shepherd. Moreover, Jesus’ parables include other occupations such as fisherman, manager, judge, merchant, and banker. Jesus also refers to jobs and tasks such as : guarding and opening the doors (doorkeeper), preparing a feast, waiting tables, taking care of the house, making bread dough, tower building, playing dance music at weddings, wailing and lamenting at funerals. Drawing on Jesus’ parables, one can also notice a wide range of different categories of people who performed particular jobs and tasks. A reference is made to a field owner, vineyard owner, house owner, manager who on behalf of the host administers goods, lease holders, hired and seasonal workers and servants (slaves). The parables also show us the ways of providing reward for work. Servants often performed their duties in exchange for accommodation and food; lease holders in exchange for profit sharing, whereas hired and seasonal workers in exchange for a fixed remuneration. Should the Bible be seen as a specific album presenting photographs of working people, then Jesus’ parables are undoubtedly of particular interest.
    Parables occupy a significant place in Jesus’ prophesizing and teachings about the Kingdom of God. One of their characteristic traits, as a literary genre, are references to Jesus’ and His listeners’ daily lives. The article presents the analysis of the synoptic parables focused on human work. The material has been divided into two major parts. The first one analyzes the occupations referred to in the parables and the type of work they involve. The second one reflects on the elements of labor law, in particular the employment contracts and related remuneration. The analyzed parables constitute a unique kaleidoscope of occupations existing in the society of the time. Among them, of particular prominence are those connected with land cultivation and farming, such as farmer, sower, harvester, gardener, vineyard keeper and shepherd. Moreover, Jesus’ parables include other occupations such as fisherman, manager, judge, merchant, and banker. Jesus also refers to jobs and tasks such as : guarding and opening the doors (doorkeeper), preparing a feast, waiting tables, taking care of the house, making bread dough, tower building, playing dance music at weddings, wailing and lamenting at funerals. Drawing on Jesus’ parables, one can also notice a wide range of different categories of people who performed particular jobs and tasks. A reference is made to a field owner, vineyard owner, house owner, manager who on behalf of the host administers goods, lease holders, hired and seasonal workers and servants (slaves). The parables also show us the ways of providing reward for work. Servants often performed their duties in exchange for accommodation and food; lease holders in exchange for profit sharing, whereas hired and seasonal workers in exchange for a fixed remuneration. Should the Bible be seen as a specific album presenting photographs of working people, then Jesus’ parables are undoubtedly of particular interest.
    Źródło:
    Verbum Vitae; 2014, 25; 105-126
    1644-8561
    2451-280X
    Pojawia się w:
    Verbum Vitae
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Elementi per un approccio biblico-teologico al tema della comunicazione
    Autorzy:
    Zamboni, Stefano
    Powiązania:
    https://bibliotekanauki.pl/articles/2007415.pdf
    Data publikacji:
    2021-12-31
    Wydawca:
    Akademia Katolicka w Warszawie
    Tematy:
    komunikacja
    kerygma
    Słowo Boże
    przypowieści
    ironia Jana
    św. Paweł
    Babel
    communication
    Word of God
    parables
    Johannine irony
    St. Paul
    Opis:
    This article aims to provide the basic elements for a theology of communication. To exhaustively deal with a biblical and theological vision of communication is a daunting task, since, in a certain sense, all Scripture and all theological work is an event of communication. In this contribution, the author seeks to derive fundamental elements from particularly significant biblical passages in this regard. In the first place, he highlights characteristics of the Word of God, through which God creates the world and communicates himself to humankind. Next, he clarifies the sense in which Christ, the incarnate Word of God, reveals himself as the “perfect communicator” and he studies the narrative mechanisms and the theological value of parables and Johannine irony and misunderstanding. Then he considers the difficulty of human communication relying on the biblical episode of the Tower of Babel, and connects this to the proclamation of the evangelical kerygma, to which the figure of the Apostle Paul bears particular witness. At the conclusion of the article, the author proposes some general considerations on communication. The author formulates these as “brief theses”, which not only summarize the itinerary undertaken but also intend to open space for further reflection.
    Źródło:
    Warszawskie Studia Teologiczne; 2021, 34, 2; 174-193
    0209-3782
    2719-7530
    Pojawia się w:
    Warszawskie Studia Teologiczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Merciful Like the Father—the Vision of Pastoral Care in the Parish
    Autorzy:
    Śmigiel, Wiesław
    Powiązania:
    https://bibliotekanauki.pl/articles/2037357.pdf
    Data publikacji:
    2017
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    mercy
    parish
    pastoral vision
    parables
    merciful Father
    lost sheep
    lost drachma
    pa¬storal conversion
    missionary transformation
    new evangelisation
    gradualness of pastoral care
    Opis:
    Sacred Scripture provides indications of how to channel pastoral care in the parish so that pastors and lay evangelizers will be merciful like the Father. The Merciful God is presented in the Parable of the Lost Sheep, the Parable of the Lost Drachma and the Parable of the Prodigal Son. Pope Francis in Misericordiae Vultus observes that in these parables we discover “the core of the Gospel and of our faith, because mercy is presented as a force that overcomes everything, filling the heart with love and bringing consolation through pardon” (MV, 9). God is portrayed as the Merciful Father searching for those who have left the community of the faithful or got lost in the Church. This image is a foundation for creating a pastoral vision for the parish. From this perspective mercy does not apply only to the charity practices but becomes evangelisation which opens for a personal meeting with Jesus Christ in the Gospel, liturgy, sacraments and the community. From these parables the “imagination of mercy” is born, the imagination which should permeate the parish and indicate the style of pastoral care. The realisation of mercy consists in going to the peripheries of the parish in order to search for those who have left or got lost (cf. NMI, 50). The new “imagination of mercy” encourages us to use the law of gradualness in pastoral care (cf. EG, 34-39; AL, 293-295) and the strategy of facilitation (cf. EG, 44).
    Źródło:
    Roczniki Teologiczne; 2017, 64, 6; 53-65
    2353-7272
    Pojawia się w:
    Roczniki Teologiczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-12 z 12

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