„A Creative Apologetics” according to Pope Francis

Artykuł został zainspirowany nauczaniem papież Franciszka, który w adhortacji apostolskiej Evangelii gaudium (2013) napisał następująco: „Głoszenie orędzia ewangelicznego różnym kulturom pociąga za sobą także głoszenie kierowane do kręgów intelektualnych: przedstawicieli wolnych zawodów, naukowców i środowisk akademickich. Chodzi o spotkanie między wiarą, rozumem i nauką, w dążeniu do omówienia i przedyskutowania wiarygodności, oryginalnej apologetyki, pomagającej w stworzeniu takich postaw, aby Ewangelia była słuchana przez wszystkich. Jeśli pewne dziedziny nauki i kategorie myślenia są przyjęte do głoszenia orędzia, to stają się one narzędziami ewangelizacji; to woda przemieniona w wino” (n. 132). W artykule rozwija się pojęcie „oryginalnej apologetyki”, jako wiarygodnej i etycznej interakcji pomiędzy wiarą, rozumem i naukami szczegółowymi. Te nauki uczą nas, że świat jest racjonalny, aczkolwiek jednocześnie one same pozostają tylko na poziomie zwykłej użyteczności ludzkiej. Rozum filozoficzny z kolei prowadzi nas do nowego horyzontu, który otwiera się poza rzeczywistością pięciu zmysłów. Teologia wreszcie pozwala nam zaakceptować i zrozumieć Objawienie Boże w Jezusie Chrystusie.The paper was inspired by the teaching of Pope Francis who wrote in the Apostolic Exhortation Evangelii Gaudium (2013) as follows: „Proclaiming the Gospel message to different cultures also involves proclaiming it to professional, scientific and academic circles. This means an encounter between faith, reason and the sciences with a view to developing new approaches and arguments on the issue of credibility, a creative apologetics which would encourage greater openness to the Gospel on the part of all. When certain categories of reason and the sciences are taken up into the proclamation of the message, these  categories then become tools of evangelization; water is changed into wine” (n. 132). The article develops a notion „a creative apologetics” as credible and ethical interaction between faith, reason and the sciences. The sciences teach us that the world is rational, although they remain  simultaneously on the level of ordinary human usefulness only. The philosophical reason in turn leads us to a new horizon which opens itself beyond the reality of our five senses. Theology, finally, lets us accept and understand God`s revelation in Jesus Christ

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Jezus w początkowej fazie judaizmu naukowego

The article deals with the initial phase of the Science Judaism in relation to Jesus. In the nineteenth Century some European Jews broke their traditional silence about the most important earthly figure of Christianity. First of all they began to reading the New Testament, treating it in the terms of indispensable source in this field. They discovered that Jesus was truly Jewish. Some of them (I.M. Jost, M. Zipser, L. Philippson, I.M. Rabbinowicz, A. Geiger, H. Rodrigues, M. Duschak, E. Grünebaum, M. Güdemann, A.A. Weill, E. Soloweyczyk, S. Hirsch) place Him in the central Judaism, even as a Pharisee, some of them (J.L. Saalschütz, H. Graetz, J. Hamburger, E. Benamozegh, K. Magnus) located Him in edge of Judaism, for instance as an Essenic. In this way Christian Apology called traditionally „Contra/Adversus Judaeos” gained a new constructive and dynamic beginning.Artykuł dotyczy początkowej fazy judaizmu naukowego w relacji do Jezusa. W XIX wieku niektórzy europejscy Żydzi przerwali swoje tradycyjne milczenie o najważniejszej  ziemskiej postaci chrześcijństwa. Przede wszystkim zaczęli oni czytać Nowy Testament, traktując go w kategorach niezbędnego źródła na tym polu. Odkryli, że Jezus był prawdziwie żydowski. Niektórzy z nich (I.M. Jost, M. Zipser, L. Philippson, I.M. Rabbinowicz, A. Geiger, H. Rodrigues, M. Duschak, E. Grünebaum, M. Güdemann, A.A. Weill, E. Soloweyczyk, S. Hirsch) umieścili Go w centrum judaizmu, nawet jako faryzeusza, a niektórzy (J.L. Saalschütz, H. Graetz, J. Hamburger, E. Benamozegh, K. Magnus) ulokowali Go na obrzeżach judaizmu, np jako esseńczyka. W ten sposób chrześcijańska apologia, zwana tradycyjnie “Contra/Adversus Judaeos”, zyskała nowy konstruktywny i dynamiczny początek

To Campaign, Protest, or Take up Arms: Ethnic Minority Strategies under the Shadow of Ethnic Majority Fragmentation

Why do some ethnopolitical minority organizations use violence to achieve their political goals, whereas others eschew force and engage in nonviolence or take part in elections? The literature leads us to expect that the more fragmented the ethnic minority group is, the more likely it is that ethnopolitical minority organizations will use violence against the state. Ethnopolitical minority organizations, however, vary considerably in their strategies. To explain this puzzle, I argue that an under-explored factor - fragmentation within ethnically mobilized groups that control the state - affects how minority organizations select their strategies. Using two original measures of majority fragmentation in combination with existing data on minority strategies in Sri Lanka for 1960-2005, I find that ethnopolitical minority organizations are more likely to use violence when fragmentation within the political majority is relatively low and more likely to engage in nonviolence or to participate in electoral politics when majority fragmentation is relatively high. I also determine that minority organizations are more likely to use mixed strategies of electoral politics and violence and violence and nonviolence as majority fragmentation increases. Finally, I find that majorities are more likely to outbid in positions and policies against minorities when minorities use violence than nonviolence. These results demonstrate that the shadow of majority group fragmentation impacts the nonviolent and violent strategies of ethnic minorities, and introduce a new avenue for research on the role of ethnicity in conflict processes

#Sleepyteens: social media use in adolescence is associated with poor sleep quality, anxiety, depression and low self-esteem

This study examined how social media use related to sleep quality, self-esteem, anxiety and depression in 467 Scottish adolescents. We measured overall social media use, nighttime-specific social media use, emotional investment in social media, sleep quality, self-esteem and levels of anxiety and depression. Adolescents who used social media more – both overall and at night – and those who were more emotionally invested in social media experienced poorer sleep quality, lower self-esteem and higher levels of anxiety and depression. Nighttime-specific social media use predicted poorer sleep quality after controlling for anxiety, depression and self-esteem. These findings contribute to the growing body of evidence that social media use is related to various aspects of wellbeing in adolescents. In addition, our results indicate that nighttime-specific social media use and emotional investment in social media are two important factors that merit further investigation in relation to adolescent sleep and wellbeing

The authentic identity of Jesus. A polemic against Geza Vermes

The text regards a polemic against Geza Vermes, an Jewish scholar, which was translated into Polish and was entitled Twarze Jezusa (Kraków 2008) presented the historical Jesus as a Palestinian charismatic healer and a teacher of simple religiosity. The first disciples of Jesus transferred his message from its Semitic context to the primarily Greek-speaking pagan Mediterranean world where shortly after he became a divine figure. Beginning with the divine figure of Christ presented in the most recent Gospel, namely the Gospel of John, Geza Vermes goes successively back to earlier accounts of the New Testament in order to reveal finally the allegedly true figure of Jesus hidden beneath the oldest Gospels. In the opinion of Marek Skierkowski the method used by Geza Vermes is not adequate and therefore it leads to so false conclusions

SUBCELLULAR LOCALIZATION OF (TRITIUM-LABELED)-ESTRADIOL IN NORMAL AND NEOPLASTIC HAMSTER KIDNEY TISSUE.

Abstract not availabl

Prevalence and Factors Associated with School and Cyberbullying Among Rhode Island Youth

The objective of this study is to investigate prevalence and risk factors associated with school and cyberbullying among a sample of middle and high school students in Rhode Island (RI) (N = 22,294), using a social ecological framework. Binomial logistic regression was used to examine the relationship between school bullying victimization and gender, age, sexual orientation, parental engagement, school connectedness, school climate, and neighborhood climate indicators. Multinomial logistic regression was used to examine the relationship between cyberbullying behaviors and the individual and social indicators described above. Overall, results suggest that 29% of RI middle and high school students acknowledged school bullying victimization in the past 12 months, and 11.7% reported being the victim of cyberbullying in the past 3 months. Relevance for an international audience is discussed