Annales Missiologici Posnanienses
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Ferdinando Moggi (1684-1761): architetto e gesuita fiorentino in Cina. Convegno internazionale di studi a cura di Francesco Vossilla e Luigi Zangheri. Accademia delle Arti del Disegno, Firenze, 13 febbraio 2017. Atti a cura di Stefano U. Baldassarri, Carlo Cinelli, Giuseppe de Juliis, Francesco Vossilla. Firenze, Angelo Pontecorboli Editore, 2018, ss. 270
No full textSancian als Tor nach China: Kaspar Castners Bericht über das Grab des Heiligen Franz Xaver. Sancian, Gate to China: Kaspar Castner’s Account of the Grave of Saint Francis Xavier. Editors Thierry Meynard, Gerd Treffer. Regensburg, Schnell & Steiner, 2019 (Jesuitica. Quellen und Studien zu Geschichte, Kunst und Literatur der Gesellschaft Jesu im deutschsprachigen Raum. Herausgegeben von Julius Oswald SJ, Veronika Lukas, Claudia Wiener, Ruprecht Wimmer. Bd. 24)
No full textRe-reading Mission in the Age of Interculturality – The International Association of Catholic Missiologists (IACM)
Get PDFMaksymilian Ryłło SJ (1802-1848) and the Beginnings of the New Catholic Mission in Africa in Nineteenth Century
Get PDFThe Polish Jesuit Maksymilian Ryłło (1802-1848) participated in several missionary endeavors undertaken by the Church in nineteenth century and entrusted to the Society of Jesus. Besides his missions in Middle East in 1836-1837 and 1839-1841, he was also one of the protagonists of an exploratory trip to North East Africa started in 1847 from Egypt and directed south. Arrived to Khartum and established there for a few months, Ryłło died in that city, while a few years later other missionaries took over the work of evangelization started by him and his companions. The present article introduces this Jesuit and focuses on the “African chapter” of his life – all as an attempt of filling the historiographical gap consisting in the fact that the English literature about Ryłło is almost inexistent.The Polish Jesuit Maksymilian Ryłło (1802-1848) participated in several missionary endeavors undertaken by the Church in nineteenth century and entrusted to the Society of Jesus. Besides his missions in Middle East in 1836-1837 and 1839-1841, he was also one of the protagonists of an exploratory trip to North East Africa started in 1847 from Egypt and directed south. Arrived to Khartum and established there for a few months, Ryłło died in that city, while a few years later other missionaries took over the work of evangelization started by him and his companions. The present article introduces this Jesuit and focuses on the “African chapter” of his life – all as an attempt of filling the historiographical gap consisting in the fact that the English literature about Ryłło is almost inexistent
Giovanni ISGRÒ, L’avventura scenica dei gesuiti in Giappone (1549-1639). Bari, Edizioni di Pagina, 2016 (Due Punti 43).
Get PDFFolklorystyczne opisy początków świata i człowieka
Get PDFIn traditional Polish folk culture, ordinary villagers were not interested in cosmogenesis and anthropogenesis. However, local folklore provides some interesting examples of narration which revolve around the origins of the world and man. Even at the end of the 20 th century – apart from etiologic tales – Polish scholars recorded some occurrences of so-called “paradise scenes” or “heavens”. These tales or their stagings contained biblical and non-biblical messages concerning the prehistory of man.In traditional Polish folk culture, ordinary villagers were not interested in cosmogenesis and anthropogenesis. However, local folklore provides some interesting examples of narration which revolve around the origins of the world and man. Even at the end of the 20 th century – apart from etiologic tales – Polish scholars recorded some occurrences of so-called “paradise scenes” or “heavens”. These tales or their stagings contained biblical and non-biblical messages concerning the prehistory of man
Misyjny wymiar duchowości Świętej Teresy od Dzieciątka Jezus
Get PDFCurrently, 92 years have passed since the announcement of St. Teresa of the Child Jesus, patron of the mission. There are still questions about the legitimacy of this act made by Pope Pius XI. However, this article focuses primarily on the timeliness of this patronage, and not on the act itself and its legitimacy. First, it presents the missionary life of the Saint of Lisieux, which is a de facto missionary feature of her spirituality, and then the “missionary thought” of Saint. Teresa of the Infant Jesus is juxtaposed with the teaching of the Church, represented by Vatican II and Redemptoris Missio John Paul II.Currently, 92 years have passed since the announcement of St. Teresa of the Child Jesus, patron of the mission. There are still questions about the legitimacy of this act made by Pope Pius XI. However, this article focuses primarily on the timeliness of this patronage, and not on the act itself and its legitimacy. First, it presents the missionary life of the Saint of Lisieux, which is a de facto missionary feature of her spirituality, and then the “missionary thought” of Saint. Teresa of the Infant Jesus is juxtaposed with the teaching of the Church, represented by Vatican II and Redemptoris Missio John Paul II
Medytacja chrześcijańska instrumentem nowej ewangelizacji
Get PDFThe proclamation of the Gospel as Good news for all men has always been at the heart of the life of the mission of the Church. This is why the new evangelization in no way modifies the content of the Gospel, the message of salvation brought by Christ. But in the current global context, it is made ever more urgent and necessary. Faced with all these new phenomena that permeate the contemporary world and the Church, renewed enthusiasm and enthusiasm is needed to respond to the urgency and the need for a new evangelization. This inner impulse can only be the result of a rich and singular personal spirituality, without which the evangelizer runs the risk of quickly becoming exhausted or discouraged: Missionary activity requires a specific spirituality which concerns in particular those whom God has called missionaries (RMis 87). This specific spirituality is nourished by the meditation of Christ the Savior - the Word of God. Through this meditation, the new evangelizers experience being healed by God through Jesus Christ. The encounter with the living God is an entirely original, transformative experience that puts everything in its place and completely upsets reality. This results in the ardor of evangelization that is constantly renewed. All evangelization requires from those who announce, a testimony of life that attests to the truth and the reality of the Gospel. To give one's testimony on mission is to give an account of what we have lived, seen and heard, and meditation is a good way to carry out this reality. Evangelization has a mystical origin; it is a gift that comes from the cross of Christ the Savior. That is why Christian meditation rooted in the tradition of the Church - especially in the Gospel - is a means for the new evangelization.The proclamation of the Gospel as Good news for all men has always been at the heart of the life of the mission of the Church. This is why the new evangelization in no way modifies the content of the Gospel, the message of salvation brought by Christ. But in the current global context, it is made ever more urgent and necessary. Faced with all these new phenomena that permeate the contemporary world and the Church, renewed enthusiasm and enthusiasm is needed to respond to the urgency and the need for a new evangelization. This inner impulse can only be the result of a rich and singular personal spirituality, without which the evangelizer runs the risk of quickly becoming exhausted or discouraged: Missionary activity requires a specific spirituality which concerns in particular those whom God has called missionaries (RMis 87). This specific spirituality is nourished by the meditation of Christ the Savior - the Word of God. Through this meditation, the new evangelizers experience being healed by God through Jesus Christ. The encounter with the living God is an entirely original, transformative experience that puts everything in its place and completely upsets reality. This results in the ardor of evangelization that is constantly renewed. All evangelization requires from those who announce, a testimony of life that attests to the truth and the reality of the Gospel. To give one's testimony on mission is to give an account of what we have lived, seen and heard, and meditation is a good way to carry out this reality. Evangelization has a mystical origin; it is a gift that comes from the cross of Christ the Savior. That is why Christian meditation rooted in the tradition of the Church - especially in the Gospel - is a means for the new evangelization
Misyjny wymiar ikony Zesłanie Ducha Świętego
Get PDFThe icon of The Descent of the Holy Spirit includes a mission message. The origins of the iconography of this mystery date back to the 6th century. The icon of Pentecost depicts the apostles, and an empty place between them, destined for the coming again of Jesus Christ. Adam was presented below, and then the pagans as representatives of the peoples and nations to whom the apostles are sent. Later in this place is presented Old King as a personifi cation of the Cosmos, that is here a personifi cation of all creatures. The apostles, as the fi rst missionaries, will proclaim the Gospel to this Cosmos.The icon of The Descent of the Holy Spirit includes a mission message. The origins of the iconography of this mystery date back to the 6th century. The icon of Pentecost depicts the apostles, and an empty place between them, destined for the coming again of Jesus Christ. Adam was presented below, and then the pagans as representatives of the peoples and nations to whom the apostles are sent. Later in this place is presented Old King as a personifi cation of the Cosmos, that is here a personifi cation of all creatures. The apostles, as the fi rst missionaries, will proclaim the Gospel to this Cosmos
