Studia Gdańskie, 2002-2003, T. 15-16

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    Taksa za posługi duszpasterskie w archidiakonacie pomorskim w XVII – XVIII w.
    Kropidłowski, Zdzisław (Kuria Metropolitalna Gdańska, 2003)
    Until recently an official fee for priestly services in the Pomerania region between 16th and 18th c. was not known. The author discovered it at the archives of Chełm Diocese in Pelplin. It contains rates for the congregation for such ministerial services as baptism, wedding ceremony, funeral services and Easter confession; also those paid for a priest’s visit at Christmas time or blessing of food at Easter. It also included tithes. The church authorities saw a need to establish rates for liturgical services and maintaining of priests and other church staff so that those worshippers who asked a priest for ministrations were not dissatisfied with too high fees while ministers and consistory officials could make an adequate living on them. A rise in prices and earnings would tempt the clergy to raise fees for church services; this, in turn, would cause dissatisfaction among the congregation members; a fixed rate prevented the church against such complaints.
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    W. Dyk, W. Cichosz, Śladami wielkich filozofów, Drukarnia Naukowo-Techniczna SA, Warszawa 2002, ss. 456.
    Więckowski, Robert (Kuria Metropolitalna Gdańska, 2003)
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    Współczesne dylematy edukacyjne
    Cichosz, Wojciech (Kuria Metropolitalna Gdańska, 2003)
    Nowadays nobody doubts that teachers and tutors are marked by fate in some special way. These are not only „non-verbal” ornaments or meaningless words because taking up a teacher’s or tutor’s vocation itself, is an extremely important, delicate and responsible question. Being a teacher is first of all realizing that we have got an enormous gift, and making use of it in one’s life is a personal responsibility for oneself and for the other man. Being an educator, I strongly believe that certain authorities both in Poland and in Europe were historically and culturally given to people together with their position. Regardless of fulfiling the teacher’s, priest’s or policeman’s vocation, one had a certain social status. It was like that only yesterday but it isn’t so today because „today” became history. Nowadays the authority is not defined by a habit, law, decrees or by working in some particular institution. It’s defined by our own humanity. A strong position at school has to be worked out by teachers themselves and by the way they „fulfil” being teachers and tutors. Everybody goes back in their mind to some teachers’ personalities which appeared in our lives. It happens very often that the credit for our success and scientific achievements goes to some brilliant teacher or tutor who was a great educator with a passion. Taking for the consideration the teacher’s ethos and responsibility, we reach the conclusion that he or she was fantastic and really made the truth in love. A statement that school does not educate nowadays, is not true. I f we change the lyrics of Jerzy Stuhr’s song, we can state: everybody can educate, one better and the other can do it worse..., nevertheless, school does educate. And it may happen that one school educates bitter than the other. Could it be a bitter justification of Jean Jacques Rousseau’s words: Everything is good when it comes out of the Creator’s hands but i t becomes distorted in human hands? The word passion (my article’s title) is very crucial here. It may be understood both as giving from oneselves or as experiencing some torment. At school, there are three entities which educate and are being educated: first of all – a student, because i f there were no student, there would be no school; second of all – a parent and it is only the third location where we find a teacher. After the teacher, there come institutions that manage schools: educational board, headmaster, territorial profile, department of education, ministry. The educator’s role, although it has got only the third location, is extremely vital, because this is the educator who takes care of the most important entity-object in the whole educational process: the student. Undoubtedly, teaching results says a lot about the quality of teaching itself, but it is far more probable that the non-modernist, immeasurable sphere gives the greatest satisfaction of all. The truth is that the most satisfying moments are when some naughty student who is causing a lot of educational problems and seems to be „lost”, finally finds the right track. Such a success is completely immeasurable and rarely reflected in some materialistic sphere, high position in a school ranking or in a letter of commendation. In order to reach the teacher’s work’s aim, not only should one aim to all great measurable results, but to educational results, as well. These educational aims should be perceived in terms of the three entities: educating and being educated: a child, parent and school. And even if this work isn’t appreciated at the moment, we must not forget that a real joy for a real educator is the fact that: the Republic is going to be like the education of young people is (J. Zamoyski, 1595). A good teacher, make the truth in love.
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    Sakrament namaszczenia chorych i troska o człowieka cierpiącego w diecezji gdańskiej
    Paracki, Mirosław (Kuria Metropolitalna Gdańska, 2003)
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    Śpiew i instrumentarium muzyczne w Księdze Psalmów. Studium leksykograficzne
    Kaczorowski, Robert (Kuria Metropolitalna Gdańska, 2003)
    The article by Robert Kaczorowski tells about the music in the Book of Psalms which is a collection of the most beautiful religious songs. Israelites from the Old Testament times did not use the notation in contemporary understanding. That is why it is difficult to reproduce the ancient music. But at the beginning of every psalm there is a suggestion about melodies or instruments which could be used. The paper shows us that folksongs were these melodies which were the most popular with singing psalms. And the most popular instruments there were string instruments: kinnor – lyre, nevel – harp; apart from that: tof – tambourine and szofar – horn.
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    Dobro wspólne jako cel uniwersytetu
    Meller, Jacek (Kuria Metropolitalna Gdańska, 2003)
    In the paper “university” is recognised as a community and institution where all sciences, humanities and arts are lectured. As every community has its own specific aim, called “common good”, the goal of university could be showed, too. Charters of University of Gdańsk and some colleges located in that city were collected and examined. The first and the most essential aim of university is to educate its students and lecturers. They should become self-reliant researchers and reliable citizens. Secondly, university cooperates with local community and with a state in economical and social development. Thirdly, it supports research and freedom of speech. Thus, every aim of university is connected with human being and its personal and social development. “Common good” of university is a person: rational and free being.
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    Błędne koncepcje rozumu w świetle encykliki „Fides et ratio” Jana Pawła II
    Bała, Maciej (Kuria Metropolitalna Gdańska, 2003)
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    P. Stefani, Dies irae. Immagini delia fine, il Mulino, Bologna 2001, ss. 220.
    Dańczak, Andrzej (Kuria Metropolitalna Gdańska, 2003)
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    Warsztaty przyszłości, z. 1-7, red. D. Obidniak, Oficyna Wydawnicza „MH”, Warszawa 2002
    Zalewska, Sabina (Kuria Metropolitalna Gdańska, 2003)
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    Teoria mimetyczno-ofiarnicza – wprowadzenie do antropologii René Girarda
    Romejko, Adam (Kuria Metropolitalna Gdańska, 2003)
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    Psychopedagogiczne uwarunkowania rozwoju mowy u dziecka
    Zalewska, Sabina (Kuria Metropolitalna Gdańska, 2003)
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    Aspekty wychowania według I Synodu Gdańskiego
    Jażdżewski, Leszek (Kuria Metropolitalna Gdańska, 2003)
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    Łukasz przeredagował Mateuszowi Kazanie na Górze
    Kowalczyk, Andrzej (Kuria Metropolitalna Gdańska, 2003)
    Luke wants in the Sermon on the Plain to give the lecture of the Jesus' teaching about the love of the countrymen and especially about the love of enemies as the essence of the Christian morality as well as to warn the Christian of the Greek communities against the false piety. Taking into consideration the parables of the blinds and the students we can presuppose that Luke sees the false piety among others in activity of some false teachers. “The blinds” in L k 6,39 are easily linked with the Pharisees and scribes condemned by Jesus in Matt 23. It seems therefore that Luke tries to warn his audiences against the judaizantes, as well as that he knew the Gospel of Matthew. The thesis of Butler based on the analysis of the vocabulary of both the sermons that Luke used the Sermon on the Mount seems to be affirmed the analysis of the composition of these sermons too. Many pericopes of the Sermon on the Mount did not fit to Luke with regard for their strong linkage with the Jew sitz in leben. He gave from the Sermon on the Mount only four Beatitudes and those pericopes which said of the love and warned against the false piety. The Sermon on the Mount was redacted in narrow relation to the first collection of the prescriptions in the Exod 19-23. According to Matthew it would have to be the collection of the new Law parallel to above mentioned one in the Book of Exodus. Luke is not interested in comparison of the new Law with Old one, nevertheless he applies in some way this redaction method consisted in the comparison: he shows first the true piety and after the false one. The composition of the Sermon on the Plain is not understandable without the Sermon on the Mount. It is one evidence more that Luke knew this sermon and based on it his Sermon on the Plain.
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    „Palec to Boży” (Wj 8,15ab). Dlaczego palec a nie ręka?
    Szamocki, Grzegorz (Kuria Metropolitalna Gdańska, 2003)
    This paper presents an interpretation of the statement of the Egyptian magicians, often neglected in standard commentaries: «This is the finger of God» (Ex 8,15). This comes after the third plague (gnats), and after the magicians' failed attempt to copy it. The expression «finger of God» describes the situation which has come about. «Finger» is used rather than «hand», the latter term denoting general instrumentality, as opposed to detailed and direct activity, especially in reference to God. The term „finger” in the mouth of the magicians indicates that a concrete situation is in view, a situation caused through the direct activity of a god, and that the situation has an instructive function. The instruction is addressed to Pharaoh. He has to understand that Moses is sent by the God YHWH who is present in Egypt, and that there is no one like Him.
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