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Wyszukujesz frazę "reparation" wg kryterium: Temat


Tytuł:
Odpowiedzialność odszkodowawcza NRF w XXI wieku – Próba opisu
The compensation responsibility of the Federal Republic of Germany in the 21st century - An attempt to describe
Autorzy:
Gruszczyński, Krzysztof Jerzy
Tematy:
War reparation,
Germany,
WWII,
Poland damages,
Law and Justice Party
Pokaż więcej
Wydawca:
Instytut Studiów Międzynarodowych i Edukacji Humanum
Powiązania:
https://bibliotekanauki.pl/articles/485749.pdf  Link otwiera się w nowym oknie
Opis:
Poland’s Law and Justice Party (PiS) is considering whether to seek further reparations from German Federal Republic for the massive losses inflicted during WWII. PiS head Kaczynski described the move as a “historical counteroffensive.” World War II (WW II), which began with the German invasion of Poland in 1939, killed nearly 6 million Polish citizens and inflicted huge material losses, including the destruction of cultural treasures, industry and entire cities. Those crimes carry not only a moral price, but a material one as well: In 2004, Warsaw’s then-mayor, Lech Kaczynski, calculated that the Deutsche Bundesrepublik was liable for reparation payments of some $45 billion dollars (38 billion dollars) for the destruction of Warsaw alone. If one were to extrapolate the amount to include the whole of Poland, one would certainly arrive at a figure 10 to 20 times higher. That would be a sum that could only be paid out over decades and across generations. When one considers that German Federal Republic’s (GFR) final reparation payments to France and Belgium for the First World War were not made until 2010, one gets an idea of the dimensions of such a demand. Shortly after the PiS regained power in 2916 its leader, Jarosław Kaczyński, announced that Poland and the GFR had outstanding accounts to settle from the WW II. He went on to say that the issue of war reparations between the neighboring countries had never been resolved. Frank-Walter Steinmeier, GFR’s foreign minister at the time, answered Kaczynski’s claims with a letter stating that Poland had no legal basis for demanding such damages. He reminded Kaczynski of Poland’s relinquishment of reparations in 1953. Poland’s government did indeed waive its right to war reparations from its western neighbor at the time – yet that neighbor was the German Democratic Republic (GDR). A few other interesting points. The GFR has paid billions of dollars over the years in compensation for III Reich crimes, primarily to polish survivors, and acknowledges the country’s responsibility for keeping alive the memory of III Reich atrocities. After WW II, both GFR and GDR were obliged to pay war reparations to the Allied governments, according to the Potsdam Conference. Other Axis nations were obliged to pay war reparations according to the Paris Peace Treaties, 1947 an early plan for a post-war GFR was the Morgenthau plan with terms that would have essentially transformed the GFR to an agrarian society... This position was completely changed by the London Agreement on German External Debts, so called the London Debt Agreement. As a consequence of aggression by the III Reich much of Poland was subjected to enormous destruction of its industry (62% of which was destroyed), its infrastructure (84%) and loss of civilian life (16.7% of its citizens during the war- 10% of them Jews). It is estimated that damages incurred by Poland during WWII total $640 billion in 2004 exchange values. As of 2012, the GFR had paid a total of $89 billion in compensation to victims of the war, in Poland and beyond, and GFR officials continue to meet regularly to revise and expand the guidelines for compensation. All in all, after WW II 17 % of Polish citizens perished, 62 % of industry & 84 % of infrastructure was destroyed. The capital Warsaw was raised to the ground as a result of Warsaw Uprising of 1944. Poland could not benefit from US Marshall Plan as other countries (incl. the GFR) as the Soviets decided for Poland to renounce it. The GFR paying WWI reparations to France in 2010 (92 years after WWI). Polish estimates of the damage the country suffered are in the hundreds of billions of dollars, with a government figure from 1945-47 putting material losses at $850 billion, not including human losses. In 2004, Kaczynski’s late twin brother Lech, as mayor of Warsaw, put the damages to the capital city alone at $45.3 billion. Poland is the biggest net beneficiary of the bloc’s 140 billion-euro ($164 billion) annual budget, having been granted more than 250 billion dollars since entry. The monstrosity of III Reich crimes, not only against Polish Jews but also others, including the 150,000 civilians butchered during the Warsaw Uprising in 1944, will forever remain a disgrace and an unforgettable injustice. It is all the more so given that hardly any of those Germans responsible for the deeds were ever brought to account. In 2004 a special commission estimated that damages incurred by the Polish capital alone during WW II amounted to more than $45 billion (38 billion dollars). The commission was convened by Lech Kaczynski, then Warsaw’s mayor. The topic has routinely strained German-Polish relations since the national-conservative party PiS returned to power in 2016. On 23 August 1953, the Communist People’s Republic of Poland under pressure from the Soviet Union announced it would unilaterally waive its right to war reparations from the German Democratic Republic on 1 January 1954, with the exception of reparations for III Reich oppression and atrocities. The GDR in turn had to accept the Oder-Neisse border, which gave around 1/4 of GDR’s historic territory to Poland and the USSR. Poland’s former communist government, agreed in 1953 to not to make any further claims on GDR. Poland’s former Communist government waived its right to German post-war compensation back in 1953, as part of its commitment to “contribute to solving the GDR question in the spirit of democracy and peace.” However, many argue that the agreement was unlawful since the government at the time was under pressure from the Soviet Union, and following the reunification of the GFR in the 1990s the matter has faced new scrutiny. As to the GFR the federal government has claimed that its duty to compensate Poland was denounced in the 1950s but insists that it continues to stand by its moral and financial duties to the victims of the war. The GFR hadn’t paid reparations to non-Jewish recipients for the damage inflicted in Poland. The agreement signed by Mr. Gierek and Mr. Schmidt in 1975 in Warsaw, stipulated that 1.3 billion DM will be paid to Poles who, during Nazi occupation, had paid into GFR’s social security system without receiving pension. After German reunification, Poland demanded reparations again, as a reaction to claims made by German refugee organizations demanding compensation for property and land repossessed by the new Polish state that they were forcibly deported from as a stipulation of the Potsdam Agreement and the mentioned Oder-Neisse border. In 1992, the Foundation for Polish-German Reconciliation was founded by the Polish and GFR governments, and as a result GFR paid Polish sufferers ca. 4.7 billion PLN. There is still an ongoing debate among international law experts if Poland still has the right to demand war reparations, with some arguing that the 1954 declaration wasn’t legal. According to a statement made by the German government in 2017, the reparations issue was resolved in 1953 as Poland declined receiving any payments from the GFR. However, it’s worth remembering that in 2004, the Polish government reaffirmed that decision when, in return, Chancellor Gerhard Schröder promised that the GFR’s government would not support demands for damages lodged by expellees against the Polish government. The decision came about dueto the fact that the GFR had relinquished former eastern territories to Poland as compensation for III Reich war crimes. Poland’s ruling officials are stepping up calls to demand compensation from the GFR for damages caused in WW II, potentially deepening a divide between the European Union’s largest eastern member and the bloc’s biggest economy. Between the collapse of communism in 1989 and 2004 when Poland joined the EU, subsequent governments declared the issue of war reparations from the GFR closed, based on a declaration of the 1953 communist administration in Warsaw and treaties from 1970 and 1990 with the GFR. Presently the Polish parliament’s research office is preparing an analysis of whether Poland can legally make the claim and will have it ready by Aug. 11, 2017 according to Deputy Arkadiusz Mularczyk, a lawmaker with the ruling Law and Justice party who requested the report. One of the reasons that the government is reopening the question may be to demonstrate it isn’t intimidated by the EU’s criticism for democratic backsliding. The bloc has opened an unprecedented probe into Poland over the rule-of-law that’s centered on a government push to strip the judiciary of its independence by giving politicians greater control over the courts. In response to the Poland’s new demand Ulrike Demmer, deputy spokeswoman for the GFR government, said that, while the GFR assumed political, moral and financial responsibility for the WW, the question of restitution was closed. The deputy spokeswoman added, that the GFR has made significant reparations for general war damage, including to Poland, and is still paying significant compensation for III Reich wrongdoing. Further it is stated that the federal government has paid billions over the years in compensation, namely to Polish survivors, for war crimes committed during WW II. The country has also acknowledged its responsibility for keeping alive the memory of atrocities committed by the III Reich. As far as German lawyers and scholars are concerned, the issue was resolved years ago and are not afraid of any possible lawsuit in the International Court of Justice. In 2004, Jochen Frowein, an expert on international law and the former director of the Max Planck Institute in Heidelberg, along with a Polish historian, came to the conclusion that no such demand by Poland had any chance of being upheld in a court of law – and that remains the case today. In his opinion the question has been “legally resolved and definitively settled.” He also points to the Treaty on the Final Settlement with Respect to the GFR, known also as the Two plus Four Agreement. The agreement, signed in 1990, paved the way for German reunification and also made clear that the GFR would not be responsible to pay any further reparations stemming from WW II. Frowein refutes Polish Defense Minister Senor Antoni Macierewicz’s claim that Poland’s 1953 waiver is invalid because communist Poland was not a sovereign state. “Poland’s 1953 renunciation of reparations claims against the GFR remains valid even today. The fact that the constitutional situation in Poland has changed and that it is no longer a communist state does nothing to change the validity of that declaration. Many other treaties that Poland signed at the time have also remained in effect.
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
De la crise à une réconciliation (im)possible dans l’univers houellebecquien
From the Crisis to a(n) (Im)possible Reconciliation in the Houellebecquian Universe
Autorzy:
Wojciechowska, Magdalena
Tematy:
crise
Houellebecq
marché
postmodernité
réparation
société
crisis
market
postmodernity
repair
society
Pokaż więcej
Wydawca:
Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
Powiązania:
https://bibliotekanauki.pl/articles/2131032.pdf  Link otwiera się w nowym oknie
Opis:
L’objectif du présent article est de démontrer que malgré le pessimisme apparent de la narration, témoignant d’une société en crise, les récits de Michel Houellebecq fournissent également des indications précieuses quant à la manière dont ces crises peuvent être surmontées, ce qui les situe parmi les ouvrages littéraires dits « réparateurs ». L’analyse des origines et des enjeux de la crise sociétale ainsi que de la manière dont celle-ci résonne dans l’univers houellebecquien constitue la première partie de l’étude et le point de départ de réflexions sur le rôle de la poétique du désordre dans la réconciliation avec soi-même et avec le monde. Les dispositifs assurant une meilleure gestion des phases critiques – l’empathie, l’ironie, l’humour – sont bien présents chez l’écrivain. L’examen d’extraits de deux de ses romans, La Possibilité d’une île (2005) et Sérotonine (2019), permettra de mieux comprendre comment y sont exploitées les possibilités qu’offrent ces outils.
The aim of the article is to show that despite the apparent pessimism of the narration, reflecting the society in crisis, Michel Houellebecq’s narratives also provide valuable insights into how these crises can be overcome, which places them among the so-called “repairing” literary works. The analysis of the origins as well as of the stakes of the societal crisis and the way in which it resonates in the Houellebecquien universe constitutes the first part of the study and the starting point for a reflection on the role of the poetics of disorder in the reconciliation with oneself and with the world. The dispositions ensuring a better management of the critical phases – empathy, irony, humor – are present in Houellebecq’s works. A review of excerpts of two of his novels: The Possibility of an Island (2005) and Serotonin (2019) will provide us with a better understanding of how the possibilities offered by these tools are exploited by the author in his works.
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
100-lecie stygmatyzacji św. Ojca Pio z Pietrelciny – nowe spojrzenie
Centenary of Saint Padre Pio of Pietrelcina Stigmatisation – a New Perspective
Autorzy:
Rachwalik, Walter
Tematy:
50-letnia ekspiacja
świętość kapłańska
fifty-year reparation
priestly holiness
Pokaż więcej
Wydawca:
Wydawnictwo Bernardinum
Powiązania:
https://bibliotekanauki.pl/articles/2077202.pdf  Link otwiera się w nowym oknie
Opis:
Św. Ojciec Pio jest jedynym kapłanem katolickim, któremu Bóg udzielił przywileju stygmatyzacji widzialnej. Przez pół wieku (1918-1968) wierni z całego świata przybywali do San Giovanni Rotondo, aby mogli osobiście zobaczyć Rany Zbawiciela, gdy odprawiał on Ofiarę Mszy Świętej. W 2006 r. w udostępnionych badaczom archiwach watykańskich odkryto akta z tajnej wizytacji, którą w imieniu Świętego Oficjum w 1921 roku przeprowadził w klasztorze kapucyńskim bp R.C. Rossi. On też jako pierwszy poznał nieznaną do 2006 r. przyczynę stygmatyzacji Świętego.
Padre Pio is the only Catholic priest endowed by God with the privilege of visible stigmatisation. During half a century (1918–1968) faithful from all over the world were coming to San Giovanni Rotondo in order to see personally the Saviour’s wounds at holy mass celebrated by this saint. In 2006 researchers were given access to Vatican archive files of a secret visitation which was carried out in 1921 at the mandate of the Holy Office by a Capuchin friar R.C. Rossi. He was the one who discovered the cause of the Padre Pio’s stigmatisation that remained unknown until 2006. 
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Związek modlitwy nieustannej z przepowiadaniem homilijnym w świetle przekazów patrystycznych
The Relationship between Continuous Prayer and Preaching a Homily in the Light of Patristic Traditions
Autorzy:
Wasilewski, Edward
Tematy:
przygotowanie homilisty
modlitwa nieustanna
homilia
reparation of a homilist
continuous prayer
homily
Pokaż więcej
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Powiązania:
https://bibliotekanauki.pl/articles/2037978.pdf  Link otwiera się w nowym oknie
Opis:
Przygotowanie homilisty do głoszenia słowa Bożego to złożony proces, który obejmuje jego sferę intelektualną, uczuciową i wolitywną. Temu zagadnieniu wiele miejsca poświęcają ojcowie Kościoła. To nie jest tylko głoszenie Bożej prawdy, ale przede wszystkim świadectwo własnego życia, gdyż homilista jest także pierwszym słuchaczem. Modlitwa osobista jest nieodzowna w przygotowaniu homilii. Etymologia greckiego terminu όμιλία (homilia) oznacza „obcowanie z Bogiem”. Homilia skierowana do słuchaczy i jej skuteczność zależy od osobistego „obcowania z Bogiem”, które powinno stać się osobistym doświadczeniem głosiciela słowa Bożego. Ważnym staje się duchowe przygotowanie homilisty, w którym istotną rolę stanowi uważne studium Pisma Świętego oraz osobista modlitwa. Te dwa elementy, a nie talent krasomówczy, stają się główną siłą sprawczą całego przepowiadania. Tego rodzaju „obcowanie z Bogiem” winno stanowić stałą dyspozycję życiową homilisty, zarówno na etapie przygotowania, jak i w czasie głoszenia słowa Bożego.
Preparation of a homilist for preaching the word of God is a complex process which covers his sphere of intellect, feelings and will. This issue is widely discussed by the fathers of the Church. It is not only the preaching of God's truth, but primarily a testimony to their life, since a homilist is a first listener. Personal prayer is indispensable in the preparation of a homily. The etymology of the Greek term όμιλία (homily) means a “communion with God”. A homily addressed to listeners, and its effectiveness, depend on the personal „communion with God” which should become a personal experience of the minister of the word of God. What becomes important is spiritual preparation of a homilist, where a crucial role is played by a careful study of the Scripture as well as personal prayer. Those two elements, rather than rhetorical skills, are the main driving force of the whole preaching. This kind of communion with God should be a continuous life disposition of a homilist, both at the preparation stage and during the preaching of the word of God.
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
The relationship between self-forgiveness and human flourishing: Inferring the underlying psychological mechanisms
Autorzy:
Pandey, Ruchi
Tiwari, Gyanesh Kumar
Parihar, Priyanka
Rai, Pramod Kumar
Tematy:
self-forgiveness
realization & reparation
guilt
attribution
hedonic well-being
eudaimonic well-being
human
flourishing
Pokaż więcej
Wydawca:
Polska Akademia Nauk. Czasopisma i Monografie PAN
Powiązania:
https://bibliotekanauki.pl/articles/2122156.pdf  Link otwiera się w nowym oknie
Opis:
The study aims to examine the role of Self-Forgiveness in shaping the Human Flourishing of the adults. Two hundred fourteen participants (18 to 30 years) comprising 100 males (Mean Age = 22.15(1.61)) and 114 females (Mean Age = 22.00(1.95)) were chosen for the study. Self-forgiveness (Mudgal & Tiwari, 2017a) and Mental Health Continuum-Short Form (Keyes, 2005) were used as the tools. Self-forgiveness comprises Realization & Reparation, Guilt, Attribution and overall self-forgiveness (sum of the first three) while Human Flourishing consists of Hedonic and Eudaimonic (Social plus Psychological) Well-Being. The aggregate of Hedonic and Eudaimonic is overall Human Flourishing. The findings suggested no gender differences in Self-Forgiveness of the participants. Conversely, gender differences were observed in all the dimensions of Human Flourishing in favour of males. Irrespective of gender, Realization & Reparation was positively correlated with Hedonic, Social, Psychological and Eudaimonic Well-Being as well as Human Flourishing except for Guilt and Attribution that showed small positive or negative correlations. Irrespective of gender, Overall Self-Forgiveness correlated positively with all the dimensions of Flourishing. Gender and Realization & Reparation emerged as the significant predictors accounting for significant variance in all the dimensions of Flourishing while Guilt and Attribution did not. The findings suggested that remorse, easy acceptance of wrongdoing, repairing the relationship with self and others, ability to minimize negative emotions towards self, monitoring others’ positive behaviours and acknowledgements of valued and close relationships were the psychological mechanisms that may underlie the predictive strengths of self-forgiveness in regulating flourishing.
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Sebald/Lebda: być ze świata katastrofy
Sebald/Lebda: To Be From the World of Catastrophe
Autorzy:
Kaliński, Mateusz
Tematy:
W. G. Sebald
Małgorzata Lebda
Enda Mccaffrey
ekopoetyka zadośćuczynienia
trauma
ecopoetics of reparation
Pokaż więcej
Wydawca:
Uniwersytet Warszawski. Wydawnictwa Uniwersytetu Warszawskiego
Powiązania:
https://bibliotekanauki.pl/articles/59126719.pdf  Link otwiera się w nowym oknie
Opis:
Przedmiotem artykułu będzie wykazanie oraz określenie tematycznego podobieństwa, które zachodzi między prozą W. G. Sebalda a poezją Małgorzaty Lebdy, szczególnie w wymiarze wymykającego się antropocentryzmowi uwikłania w relacyjność ze światem. Oboje autorów zamierzam przedstawić przez pryzmat, jak to określił Enda McCaffrey w kontekście autora Austerlitz, ekopoetyki zadośćuczynienia (ang. ecopoetics of reparation), czyli zwrotu ku ekopoetyce w nadziei na ponowne przemyślenie doświadczenia traumy.
The paper aims to point out and define the thematic similarity between the prose of W. G. Sebald and Małgorzata Lebda’s poetry. In a broad sense, the works of both authors represent entanglement in the non-anthropocentric relationship with the world, which I intend to present in the light of “ecopoetics of reparation”, a term coined by Enda McCaffrey and used in reference to W. G. Sebald. This particular approach might help to explain Sebald’s and, by analogy, Lebda’s turn to ecopoetics in the hope of rethinking the experience of trauma.
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Od satisfactio do redamatio. Responsoryjna reinterpretacja idei wynagradzania
From satisfactio to redamatio. Responsorial Reinterpretation of the Satisfaction Idea
Autorzy:
Pędrak, Anna
Tematy:
wynagradzanie
zadośćuczynienie
odwzajemnienie miłości
solidarność
naśladowanie Chrystusa
satisfaction
reparation
to reciprocate love
solidarity
imitation of Christ
Pokaż więcej
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Powiązania:
https://bibliotekanauki.pl/articles/2036841.pdf  Link otwiera się w nowym oknie
Opis:
Wielu ludziom w obecnych czasach nie jest łatwo zrozumieć ideę zadośćuczynienia. W teologii niekiedy brakuje języka odpowiedniego do objaśnienia tej idei. Przez wieki pojęcie wynagradzania zmieniało się i było wiązane z tematyką grzechu, czy sprawiedliwości lub miłości Bożej. Pojęcie zadośćuczynienia było często wypaczane przez łączenie go z powierzchowną pobożnością, która upraszczała perspektywę zbawczą. Artykuł stanowi próbę nowego ujęcia idei wynagradzania ze szczególnym uwzględnieniem jego responsoryjnego charakteru. W tekście przedstawiona jest syntetycznie nauka Pisma Świętego oraz najważniejszych teologów należących do tradycji ostatnich dwóch tysięcy lat. Zbawienie ukazane jest – z jednej strony – jako przejaw Bożej miłości, solidarności z grzesznym człowiekiem, a z drugiej strony – jako ludzka odpowiedź na tę miłość, co stanowi klucz do reinterpretacji idei wynagradzania.
It is not easy for many people today to understand the idea of a religious reparation. Theology sometimes does not offer an adequate language for explication of this idea. Throughout the ages the concept of satisfaction has changed and it has been related to the topic of sin and God’s justice or love. Unfortunately the concept of reparation was often deformed by connecting it with a superficial devotion which simplified the importance of salvation. This article is an attempt to show the idea of satisfaction in a new way by emphasizing its responsorial character. The paper synthetically presents the teaching of the Bible and of the most important theologians belonging to the tradition of the last two thousand years. The salvation is shown – on the one hand – as the expression of God’s love or solidarity with a sinful man, and – on the other hand – as a human answer to this love. This is the key for the reinterpretation of the idea of satisfaction.
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Justiça de Transição no Brasil pós-ditadura civil-militar de 1964–1985: a importância das leis 9.140/1995 e 10.559/2002 para a implementação de políticas de reparação
Autorzy:
Monteiro, Millena Fontoura
Tematy:
Brazil, human rights, transitional justice, right to reparation
Brasil, direitos humanos, justiça de transição, direito à reparação
Pokaż więcej
Wydawca:
Uniwersytet Marii Curie-Skłodowskiej. Wydawnictwo Uniwersytetu Marii Curie-Skłodowskiej
Powiązania:
https://bibliotekanauki.pl/articles/683140.pdf  Link otwiera się w nowym oknie
Opis:
The topic of transitional justice deals with the search for answers to a past of systematic violations of human rights. Among the commonly invoked transitional justice mechanisms are reparations, amnesties, truth commissions, judgments, legal and institutional changes. Regarding the experience of transitional justice put into practice in Brazil since its most recent democratization (1988), some aspects of reparation policies will be analyzed in the present article, highlighting the importance of laws 9.140/1995 and 10.559/2002.
O tema da justiça de transição trata da busca por respostas a um passado de violações sistemáticas aos direitos humanos. Entre os mecanismos de justiça transicional comumente invocados, destacam-se: reparações, anistias, comissões de verdade, julgamentos, mudanças legais e institucionais. Com relação à experiência de justiça transicional posta em prática no Brasil a partir da sua mais recente democratização (1988), serão objeto de análise, no presente artigo, alguns aspectos das políticas de reparação, destacando-se a importância das leis 9.140/1995 e 10.559/2002.
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Aktualność orędzia fatimskiego w świetle postulatu Nowej Ewangelizacji
The topicality of the message of Fatima in the light of the postulate of the New Evangelization
Autorzy:
Bujak, Janusz
Tematy:
mariologia
Fatima
wynagrodzenie
nowa ewangelizacja
Jan Paweł II
Mariology
reparation
new evangelization
John Paul II
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Wydawca:
Uniwersytet Szczeciński. Wydawnictwo Naukowe Uniwersytetu Szczecińskiego
Powiązania:
https://bibliotekanauki.pl/articles/469794.pdf  Link otwiera się w nowym oknie
Opis:
Zachęta do nowej ewangelizacji, obecna w nauczaniu św. Jana Pawła II i Benedykta XVI, swoje potwierdzenie i konkretną realizację znajduje w przesłaniu Maryi przekazanym trojgu pastuszkom: Łucji, Hiacyncie i Franciszkowi, w Fatimie. Maryja za ich pośrednictwem przypomniała, że dla uproszenia nawrócenia własnego i innych konieczne jest wynagradzanie Bogu poprzez nabożeństwo do Niepokalanego Serca Maryi, codzienne odmawianie różańca i pełnienie obowiązków w duchu ofiary. Również Jan Paweł II w przemówieniu wygłoszonym do biskupów portugalskich 13 maja 1991 r. przypominał, że Fatima i jej orędzie pomagają nam zrozumieć, że dla nowej ewangelizacji najważniejsze są modlitwa i pokuta jako skuteczny oręż chrześcijanina w duchowej walce „przeciw Zwierzchnościom, przeciw Władzom, przeciw rządcom świata tych ciemności, przeciw pierwiastkom duchowym zła na wyżynach niebieskich (Ef 6,12)”.
The encouragement to the New Evangelization in the teaching of St. John Paul II and Benedict XVI finds its confirmation and realization in the message of the Mother of God entrusted to three little shepherds: Lucia, Jacinta and Francisco in Fatima. Through their mediation Saint Mary reminded us that it is necessary to adore the Sacred Heart of Mary, to pray a rosary and to live in the spirit of sacrifice if we want to save ourselves and other people. Moreover, Pope John Paul II in his speech to the bishops in Portugal on May 13, 1991 said that thanks to Fatima we know that a prayer and penance are the most important things in the new evangelization. They are the most efficacious instruments in the spiritual battle “against evil rulers and of the unseen world, against mighty powers in this dark world, and against evil spirits in the heavenly places” (Ef 6,12).
Dostawca treści:
Biblioteka Nauki
Artykuł

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