Temat: Heaven - Katalog OPAC zbiorów

Skocz do pozycji: 1.

Tytuł:: Kosmologiczna luka w modlitwie Pater noster według Ewangelii św. Łukasza – przyczynek wcale nie-futurologiczny
Autorzy:: Ojcewicz, Grzegorz
Powiązania:: https://bibliotekanauki.pl/articles/1929499.pdf
Data publikacji:: 2021-12-14
Wydawca:: Wyższa Szkoła Gospodarki w Bydgoszczy. Wydawnictwo Uczelniane
Tematy:: Pater noster prayer
the New Testament
cosmology
heaven
Akasha
the Kingdom
of Heaven
Opis:: 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.
Źródło:: Heteroglossia- studia kulturoznawczo-filologiczne; 2021, 11; 9-26
2084-1302
Pojawia się w:: Heteroglossia- studia kulturoznawczo-filologiczne
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 2.

Tytuł:: A Depersonalised Object of Hope in a Funeral Sermon
Autorzy:: Masarik, Albín
Powiązania:: https://bibliotekanauki.pl/articles/668795.pdf
Data publikacji:: 2018
Wydawca:: Uniwersytet Papieski Jana Pawła II w Krakowie
Tematy:: Funeral sermon
hope
Christ
heaven
Opis:: 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.
Źródło:: The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II; 2018, 8, 1
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

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Skocz do pozycji: 3.

Tytuł:: Mikołaj Bierdiajew jako inspiracja dla filozoficznego myślenia o piekle
Nikolay Bierdiajew as an inspiration for philosophical thinking about the hell
Autorzy:: Pawliszyn, Mirosław
Powiązania:: https://bibliotekanauki.pl/articles/426973.pdf
Data publikacji:: 2013
Wydawca:: Uniwersytet Papieski Jana Pawła II w Krakowie
Tematy:: hell
justice
punishment
immortality
heaven
Opis:: 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.
Źródło:: Logos i Ethos; 2013, 2(35); 195-218
0867-8308
Pojawia się w:: Logos i Ethos
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 4.

Tytuł:: Czy w niebie będzie „wieczny odpoczynek”?
Will there be „eternal rest” in Heaven?
Autorzy:: Nowacki, Wojciech
Powiązania:: https://bibliotekanauki.pl/articles/2166009.pdf
Data publikacji:: 2013-12
Wydawca:: Wyższe Seminarium Duchowne Diecezji Elbląskiej w Elblągu
Tematy:: Eschatology
eternal rest
Heaven
Eternity
Opis:: Topics of leisure and rest usually concern temporality. It is on this earth that man works and rests. However, the meaning of human life cannot be confined to this life only. Especially if his life on earth is filled with work and effort beyond measure, and while it lacks happy moments of respite – this raises an expectation that finally he will rest after death. Yet this is not a prevailing attitude, even among believers. Eschatology, the study of last things, does not seem extremely appealing. We expect our desires to be fulfilled immediately. Moreover, in contrast to the earthly forms of relaxation and leisure activities – extraterrestrial future appears quite an uncertain and vague reality. Also the Christian faith in the resurrection – which is a central content of Christian hope – is sometimes questioned or abandoned in favor of others, such as the Eastern theories of reincarnation. Some difficulty is also created by a common understanding of „eternal rest” in Heaven, perceived as an unattractive reality, usually associated with a kind of pious procession. The biblical symbolism of the final destiny of man is not always clear and understandable to a modern man. It speaks to us in ambiguous images of feasts, weddings, Heaven, paradise or a new city. Besides, we associate rest with a certain passivity, or at least certain distance from strenuous activities and compulsory duties. Temporal rest is interim, it separates out periods of work – the main activity of our lives. Eternal rest could therefore be seen as an ongoing „sweet doing nothing” – however, in the long term, this situation does not seem attractive. Our eternal rest shall not be perceived as continuous time, with no limits. It is a reality going beyond time. Eternal life should be understood as freedom from any kind of restrictions. When a man is admitted to the eternity of God, his limitations disappear and he receives life to the full. According to the classical definition of Boethius (†524), „eternity is the complete and perfect possession of unlimited life.” Eternity is not defined as the time extending indefinitely, but as living life to the fullest – with no risk or danger. Eternal rest from the Christian perspective is a growing and boundlessly intensifying dynamism. Its source is rooted primarily in a meeting with the infinite God, whose inexhaustible mysteries more and more reveal their unfailing depth that we are unable to reach the end of. This is “rest in love”, in its most sublime and noble meaning. It comprises also meetings with other people – in love that reveals still new aspects of myself and others. Eternal rest is the joy of interpersonal relationships, ultimately freed from anything that burdened them in the earthy life, it is the dynamism of a perfect community. Besides, this rest is associated with the continuous discovery of new opportunities for self-development, new opportunities for self-realization. If the experience of a close, personal relationship with God and the orderly and harmonious relationships with others in the temporal are the source of happiness and they determine the true value of rest – you can reasonably expect that the best forms of temporal rest compared to the eternal one can only be a modest appetizer before the main course. Pope John Paul II described the essence of eternal happiness in the following words: „For the believer, Heaven is not something abstract, a metaphor, an unrealized object of his desire or a physical place, but this is a living and personal relationship with God in the Holy Trinity: the encounter with the Father, through Christ, in the Holy Spirit. Jesus has already opened the gates of Heaven by his death and resurrection. Thus we are destined for eternal happiness with God”.
Źródło:: Studia Elbląskie; 2013, 14; 241-252
1507-9058
Pojawia się w:: Studia Elbląskie
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 5.

Tytuł:: Językowa kreacja nieba i piekła w Tragedii o bogaczu i Łazarzu z 1643 roku
Language creation of hell and Heaven In The tragedy about the rich man and Lazarus in 1643
Autorzy:: Kępka, Izabela
Powiązania:: https://bibliotekanauki.pl/articles/1045080.pdf
Data publikacji:: 2016-08-02
Wydawca:: Uniwersytet im. Adama Mickiewicza w Poznaniu
Tematy:: language creation
linguistics
hell
heaven
Opis:: 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.
Źródło:: Poznańskie Studia Polonistyczne. Seria Językoznawcza; 2016, 23, 1; 39-53
1233-8672
2450-4939
Pojawia się w:: Poznańskie Studia Polonistyczne. Seria Językoznawcza
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 6.

Tytuł:: Joseph Ratzinger’s (Benedict XVI) Conceptualization of Eternity
Autorzy:: Proniewski, Andrzej
Powiązania:: https://bibliotekanauki.pl/articles/2150765.pdf
Data publikacji:: 2019
Wydawca:: Uniwersytet w Białymstoku. Wydawnictwo Uniwersytetu w Białymstoku
Tematy:: eschatology
eternity
Heaven
Purgatory
Hell
Opis:: Eschatology reflections of Ratzinger based on the doctrine of Catholic Church which means needy to explain the truth about Heaven, Purgatory and Hell. This article clarifies the understanding of these three categories that reflect the truth about the perspective after death understood not in a reistic way but in personal relationships or their lack.
Źródło:: Rocznik Teologii Katolickiej; 2019, 18; 43-60
1644-8855
Pojawia się w:: Rocznik Teologii Katolickiej
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 7.

Tytuł:: A Great Sign Appeared in the Sky . Audience-Oriented Criticism of Revelation 12:1-6
Autorzy:: Blajer, Piotr
Powiązania:: https://bibliotekanauki.pl/articles/2089499.pdf
Data publikacji:: 2022-01-27
Wydawca:: Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:: Revelation
great sign in heaven
audience
Opis:: Revelation 12:1-6 recounts two signs that appear in heaven. The first sign is a woman and the second one is a dragon with seven heads, ten horns and seven diadems on its seven heads. The somewhat unusual description of the two signs has its grand finale in 12:4-6 which tells about the interaction between the woman and the dragon, as well as her child. The dragon, aware that its power must last for only a short period, a symbolic ten days, tries to swallow the child to whom the woman is about to give birth. In this way, the dragon wants to thwart and frustrate God’s plan. The newborn child is caught up by God to his throne in heaven. The reference to the OT helps the audience to identify the newborn child as the Messiah who will shepherd all the nations. The presentation of the child’s mission to shepherd all the nations assures the audience that God’s plan will be realized. This vision assures the audience that God is almighty, and that he is the ‘hidden actor’ in the entire vision. The reader-oriented exegesis of the passage discloses how the audience respond to the author’s rhetorical arguments and presentation.
Źródło:: The Biblical Annals; 2022, 12, 1; 45-63
2083-2222
2451-2168
Pojawia się w:: The Biblical Annals
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 8.

Tytuł:: Głos z nieba w J 12, 28 – jego percepcja i wymowa teologiczna w świetle Biblii
Autorzy:: Nowińska, Joanna
Powiązania:: https://bibliotekanauki.pl/articles/949363.pdf
Data publikacji:: 2015
Wydawca:: Polskie Towarzystwo Teologiczne
Tematy:: Niebo
głos z nieba
miłość Boga
zbawienie
Heaven
the voice from heaven
God’s love
salvation
Opis:: The heaven is always mentioned with reference to God in the Bible. Several times biblical authors of the Greek text use the term ἡ φωνὴ ἐκ τοῦ οὐρανοῦ to describe one of the way God’s activity. There are also various receptions of that and different human reactions – from admire to misunderstanding. John 12 : 28ff is one of such texts – more like a summary of a few points of view. Through the contextual analyze appear the love between God and Son and invitation for everybody to participate in that mystery – mystery of salvation.
W Biblii niebo jest zawsze wspominane w odniesieniu do Boga. Wiele razy autorzy biblijni greckiego tekstu używają słów ἡ φωνὴ ἐκ τοῦ οὐρανοῦ, aby opisać jeden ze sposobów działania Boga. Istnieją różne recepcje tego wyrażenia i rozmaite ludzkie reakcje – od podziwu do nieporozumienia. J 12, 28nn jest jednym z takich tekstów, więcej – jest on jakby streszczeniem różnych punktów widzenia. Poprzez analizę kontekstualną ukazuje się miłość pomiędzy Bogiem i Synem oraz zaproszenie dla każdego do uczestnictwa w tym misterium – misterium zbawienia.
Źródło:: Ruch Biblijny i Liturgiczny; 2015, 68, 1
2391-8497
0209-0872
Pojawia się w:: Ruch Biblijny i Liturgiczny
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 9.

Tytuł:: Roman Catholicism and Eastern Orthodoxy: Can linguistic and semiotic analysis clarify their contrasts?
Autorzy:: Sullivan, William J.
Tsiang, Sarah
Powiązania:: https://bibliotekanauki.pl/articles/1040240.pdf
Data publikacji:: 2017-12-30
Wydawca:: Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:: Heaven
Hell
Purgatory
Paradise
Hades
emic/etic
Opis:: The western and eastern branches of Christianity, broadly speaking Roman Catholicism (RC) and Eastern Orthodoxy (EO), have been formally separate for almost a millennium. Yet they share the fundamental dogmas laid down by the first ecumenical councils. History and politics are entwined in the disputes since the Great Schism of 1054, but even earlier there was controversy over basic dogmatic questions and other doctrinal matters. Some, like using leavened or unleavened bread for Consecration, are now considered “matters of custom,” not requiring argument. Other matters are said to block reunification. One of these is Purgatory, for which EO does not even have a term, making a direct comparison difficult. We begin our analysis with the RC teachings on Purgatory, its locus, characteristics, and functions, and provide a simple relational network that shows Purgatory in relation to the afterlife, in particular to Heaven and Hell. With EO we begin with the teachings about life after death and provide a first approximation of Heaven and Hell and their relation to Paradise and Hades, both in characteristics and functions. Again, a simple relational network is enlightening. A surface comparison between the two networks distinguishes between those beliefs about the afterlife that are shared between RC and EO and those parts which house differences. It is these differences that must be subject to careful semiotic analysis to discover whether they are etic and possibly serious but not grounds for mutual excommunication or emic and a true barrier to reunification. We leave the possibly lengthy semiotic analysis for a subsequent study.
Źródło:: Linguistics Beyond and Within; 2017, 3; 187-194
2450-5188
Pojawia się w:: Linguistics Beyond and Within
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 10.

Tytuł:: THE BEGINNINGS OF SPIRITUAL AUTOBIOGRAPHY - 2 CORINTHIANS 12, 2-5
Autorzy:: Morariu, Iuliu-Marius
Powiązania:: https://bibliotekanauki.pl/articles/628230.pdf
Data publikacji:: 2020
Wydawca:: Fundacja Pro Scientia Publica
Tematy:: humility, Saint Paul, spiritual autobiography, revelation, third heaven
Opis:: Aim/Thesis. In this inquiry, the author examines the 12th chapter of the 2nd letter of Paul to the Corinthians in a hermeneutical way, highlighting its relevance for a Christian's spiritual autobiography and emphasizing the influence it has had on the later development of the genre. Concept/Methods. Using patristic exegesis (like that of Saint Chrysostom)t and also that of more recent authors dedicated to this theme, he tries not only to present and explain the event, but also to offer new interpretive keys for reading it. Results and conclusion. The approach focuses on keywords and phrases like "the rapture", "glimpse" or "thorn in the flesh" and it tries to presents Paul's understanding of the link between the spiritual experience of encountering God and the suffering that follows it, as a useful means of humbling a person. The research also highlights some important examples that show how the Apostle influenced the style and the way of thinking of later authors like Saint Augustine or Saint Silouan from Mount Athos. Originality/Cognitive value. The relevance of showing why Saint Paul's second letter to Corinthians (12, 2-) represents the beginning of the spiritual autobiography in the Christian space is a very big one due to the fact it can helps the reader to have a deeper understanding of latter spiritual autobiographies like the one of Saint Siluan, father John of Kronstadt, Teresa of Calcutta or Maria Faustina Kowalska.
Źródło:: Journal of Education Culture and Society; 2020, 11, 1; 42-49
2081-1640
Pojawia się w:: Journal of Education Culture and Society
Dostawca treści:: Biblioteka Nauki

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