Analecta Cracoviensia, 1984, T. 16

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Początki kultu i procesy kanonizacyjne św. Kazimierza
Wojtyska , Henryk Damian (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
On the basis of the hitherto existing literature and new sources, the author attempts to pinpoint the beginnings of the cult of St. Casimir Jagiellon, the Polish Royal Prince (1458–1484), and to solve the tangled problem of his canonization. Having discussed the canonization processes of that time, the author shows that in the first years after his death the cult of St. Casimir concentrated on his virtues of justice and wisdom, which indicated the ideal of the Christian ruler. At the same time, there appear the first signs of the religions honour paid to him, as evidenced by his tomb in the Cathedral in Wilno. In 1501 Pope Alexander VI granted an indulgence to those visiting the chapel 'in which Casimir’s body was buried. This was an automatic permission, as the author assumes, to honour Casimir publically, which suggests also permission to use the title „Blessed”. This hypothesis – confirmed by evidence of the cult (votive offerings by his tomb) and the information about the miracles occurring in Wilno – disproves the existing conviction of historians that the cult of St. Casimir originated only after the Battle of Połock in 1518, in which the Polish army defeated the Muscovites. This hypothesis first appeared in historiography due to the association of this victory attributed to the Royal Prince, with the one described in 1520 by the first biographer of the Saint, Nuncio Zaccaria Ferreri, also as a miracle worked by Casimir. The Nuncio asserts that it was after this victory that the efforts to canonize him commenced. The author analyzes Ferreri’s description of the victory, and – by comparing it with the contemporary descriptions of other battles – he discover that in his account the Nuncio relates it to the victory of the Polish army over Moscow at Orsza on 8th September, 1514. It was after this victory, in October 1514, that King Sigismundus I commenced efforts in Rome to canonize his saintly brother. The abundant authorized documentation does not leave any doubts as to the King’s frequent requests with Pope Leo X to begin the process in 1514, 1515 and in 1517, as a result of which (thanks to the favourable political situation and the diplomatic skills of the King’s Legate, Wawrzyniec Międzyleski) the process was initiated. At the Papal Consistory on 4th November 1517, Jan Łaski, Archbishop of Gniezno, was appointed Commissioner to perform the process of canonization. He carried out the first process in Wilno in August 1518, and sent the records to Rome. After examining them, the Pope appointed another commisioner, Nuncio Zaccaria Ferreri, who carried out the second process in Wilno at the close of 1520. The records, as well as the biography of the Royal Prince, written on the basis of the accounts of eye witnesses, were brought to Rome by Ferreri in the autumn of 1521. It is not known what followed. The problem of canonizing St. Casimir was not returned to till the end of the 16th century. It was King Sigismundus III Vasa, who – wishing to strengthen his dynasty by the canonisation of his near relative, Casimir (the Vasa dynasty was related to the Jagiellons through Sigismundus III’s mother, Katarzyna, daughter of Sigismundus I) applied to the Apostolic See for the canonization. As a result of these efforts undertaken by the Bishop of Wilno, Benedykt Woyna, and Canon Grzegorz Święcicki, on 7th November 1602 Pope Clement VIII issued the Bull Quae ad Sanctorum, which confirmed (by virtue of the 1521 „canonization”) the permission to celebrate the Mass (both Latin and Uniat) of the Saint all over Poland and Lithuania. In his work Theatrum Sancti Casimiri (Wilno 1604), Canon Święcicka writing about the efforts, quotes a till unidentified source, saying that Pope Leo X ordered the investigation of the records of the process performed and brought to Rome by Ferreri in 1521, that he confirmed them and solemnly canonized Casimir in the same year, passing the canonization bull to the Polish Legate in Rome, Erazm Ciołek, Bishop of Płock. The latter, however, died in Rome in 1522 and all his belongings, including this Bull, were destroyed. The story was long believed in, until Jan Fijałek in 1924 and finally Florian Niewiero in 1970 proved that no such circumstance could have ever taken place. As a consequence of this ascertainment, the Bull of 1602 by Pope Clement VIII is not and cannot be the confirmation of the canonization in 1521, as all the present-day historiobiographers (excluding Paul Rabikauskas) would have it but only the tantamount canonization (equipollens), i.e., recognition of the cult allowing the Mass and the Breviary of the Saint to be said.
Święty Kazimierz – patron Rzeczypospolitej Obojga Narodów. Szkic historyczno-ikonograficzny
Rożek, Michał (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
Selig- und Heiligsprechung von Pater M. M. Kolbe und der christliche Martyrerbegriff
Kubiś, Adam (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
Św. Kazimierz w Polsce i na Litwie w okresie niewoli narodowej
Banaszak, Marian (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
Tytuł Theotokos w świadectwach przedefeskich
Starowieyski, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
Omówienie dyskusji z krakowskiego sympozjum o św. Kazimierzu
Zawadzki, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
Model władcy w komentarzu Jana z Dąbrówki do kroniki bł. Wincentego zwanego Kadłubkiem w wykładzie uniwersyteckim w latach Jana Długosza
Zwiercan, Marian (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
Udział świeckich w potrójnej misji Chrystusa w świetle nowego Kodeksu Prawa Kanonicznego
Dyduch, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
Miłość czynnikiem konstytutywnym osoby w ujęciu Maurice’a Nedoncelle’a (1905–1976)
Bukowski, Kazimierz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
Spotkanie ze świętym Kazimierzem
Przybyszewski, Bolesław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
Problematyka zgody małżeńskiej w nowym Kodeksie Prawa Kanonicznego
Żurowski, Marian (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
Max Scheler o pracy
Paluchowski, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
Ewolucja metody
Heller, Michał (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
The paper is a comment on first chapters of the book by Réné Thom “Stabilite structurelle et morphogenese”. Thom’s idea of phenomenological models, both discrete and continuous, is discussed with a special emphasis on the problem their structural stability. An opposition between structural stability and calculability is touched upon.
Gen 4 : 7 in the Targums and Rabbinic Literature
Mędala, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
Un approche semiotique de rhm
Chmiel, Jerzy (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
Św. Kazimierz w polskiej kulturze umysłowo-literackiej
Ulewicz, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
The aim of this paper is to provide a survey of the history and legend of St. Casimir as a figure in the Polish literary and intellectual culture of the five centuries which have elapsed since his death. The Prince, whose life was cut short at 25 by tuberculosis, was the second son of Casimir (IV) the Jagellonian. From his earliest years he was admired for his talents and virtues which inspired confidence and won the affection of those he came into contact with, as evidenced by numerous documentary records as early as 1469–1473 in which he is described as „adolescens ingenuus, rarae indolis et memorabilis Minervae”, „optime indolis, literatissimus, iusticie amator”, or „stupende virtutis et prudencie ac doctrine eximie, quibus multorum populorum' corda in sui amorem attraxerat”. His contemporaneous writers – both native (such as Długosz), and newcomers to Poland (Filippo Buanaccorsi Callimachus) – began almost at once to record his name and preserve his memory in their Latin works, with the growing general opinion (especially in Wilno, where he was buried) as to his sanctity, and with the resulting cult. The opening years of the 16th century saw the first steps in his canonisation process, accompanied by an increasing number of literary records of his life. The oration delivered by Erazm Ciołek to the Pope in 1501, the anonymous humanist treatise De Institutione Regii Pueri (11502), De Divo Casimiro [...] Carmen Elegiacum by the Swiss Rudolf Agricola the Younger (published in Cracow, 1511), and the poetry by Andrzej Krzycki (Ad Tumulum Divi Casimiri [...] Salutatio, 68 verses of elegiae distichs, and the succinct Epitaphium for him, written in 1513) initiated a series of literary works which mark the growth of a spontaneous popularity and of the legend of St. Casimir. Even the Papal Legate, Zaccaria Ferreri, who was sent out to Poland and Lithuania to conduct an examination on the case and spent IV2 years on the spot diligently carrying out his task, succumbed to the Casimirian legend, for – alongside the official documents prepared for the canonisation – he also compiled a Vita Beati Casimiri Confessoris (editio princeips, Cracoviae, 1520/21), and several poems on the Saint, including 5 breviary hymns which were published officially in the collection Hymni Novi Ecclesiatici (Romae, 1525). However, events interrupted the canonisation process when it was just about to be concluded. The deaths of Leo X and Erazm Ciołek, the general confusion created by the Reformation, and the calamitous Sacco di Roma of 1527, during which the canonisation documents were destroyed, postponed the final stage of the proceedings. Nevertheless, the cult itself continued, as evidenced in the poetry of Mikołaj Hussowczyk and Klemens Janicius, in the historians (Miechowita, Decjusz, Kromer, Herburt, etc.), and finally, after a slight initial delay, in the Polish Renaissance homiletic and hagiographie prose (Skarga and others). The turn of the 16th and 17th centuries marks the growing part of the Jesuits in the dissemination of the cult of St. Casimir in Poland and Lithuania. In May 1604 the Jesuit Academy in Wilno organised the magnificent and memorable celebrations for the Saint’s canonisation, with many of the city’s Jesuit scholars and men of letters taking part in the church ceremonies (which were described in detail in Theatrum S. Casimiri [...], Vilnae, 1604), and contributing verse, prose, and drama on St. Casimir in Polish and Latin. The masters of the college also held „poetry competitions”, with the Saint as their subject, for their students; in the same year over 90 of these poems in Latin, and one in Greek, all composed by students (including some foreigners, from Norway, Denmark, Scotland, Hungary and Sweden), were published in Theatridium Poeticum [...] D. Casimiro. St. Casimir provided a favourite subject in the 17th century for literary sermons; with such writers as F. Birkowski, A. Makowski, M. K. Sarbiewski and S. Starowolski among the numerous preachers involved. There was also Sarbiewski’s beautiful patriotic ode, S. Casimirus in Oppugnanda Polocia Milites trans Dunam Ducit and his epigram, S. Casimirus Infirmatur et a Medicis Non Curatur. Finally, there was the Polish-language poetry of S. Grochowski, K. Twardowski, E. Cieszyński, and others. However, it was drama that was especially attracted to the legend of the Saint, as the modern researcher finds in the numerous school plays in Latin on St. Casimir, performed in the Jesuit colleges both at home and abroad, of which over 10 different plays, all put on several times each up to the 1750’s, are known to-day. From the 1650’s onwards there was a significant rise in the number of Italian publications on St. Casimir, and the same period also witnessed the European renaissance of the mediaeval hymn, Omni die dic Mariae mea laudes anima, then attributed to St. Casimir, since a parchment containing its text was discovered in the coffin with his relics at its official opening. This hymn enjoyed a special popularity in Poland and was translated into Polish several times. It is still a favourite church hymn, in the version by the Romantic poet, J. B. Zaleski. After 1795 and the loss of Poland’s independence, and during the subsequent period, the Partitioning Powers – Austria under Joseph II, Russia (especially after 1863), and Prussia after 1870 and during the Kulturkampf – endeavoured to obstruct the cult of the Polish saints. However, their afforts proved fruitless, and the cult of the indigenous saints became even more widespread and a pervasive force within 19th-century Polish society, making itself felt in Mickiewicz’s Litania pielgrzymska in the Księgi narodu i pielgrzymstwa polskiego (Paris, 1832), in Jozef Bohdan Zaleski’s congenial translation of Omni die dic Mariae, and especially in the hymns found in popular 19th-century hymn books, such as those recorded in M. M. Mioduszewski’s hymnal of 1838, and J. Siedlecki’s 1878 publication.
Przedmiotowy aspekt postaw wobec śmierci
Makselon, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
This article is a theoretical investigation to determine the conditions necessary for adequate empirical research on thanato-psychology. The paper has two parts. The first part deals with some issues regarding the psychology of attitudes. The attitudes are characterized by: denotation, direction, energy, intensity, centrality, permanence, complexity, ambivalence and objective content. The object of attitude – that is everything that a man directs his thoughts, feelings and actions to – is the most important trait of all attitudes, including attitudes towards death. In the second part of this study, the object of attitude towards death is dealt with more extensively. In the first place various circumstances of human death are described: disease, war, homicide, suicide, execution, banishment, imprisonment, torture and ageing. Subsequently several kinds of psychological death are described: thanatomimesis, phenomenological death and social death. In view of the subtle tendencies to manipulate man’s presence in the world, social death is especially important today. Because the object of attitude towards death is exposed in its full sense in the process of dying, two conceptions on this subject are presented: E. Kübler-Ross’ periodical theory of the stages of dying, and E. Shneidman’s recapitulative theory of the dying process. The present author proposes the combination of these two theories, which are in fact, in many respects, complementary. At the of this article there is a discussion about the existential dimension of the phenomenon of death. Death is a specific existential category, an essential trait of human existence in to terminal situations; it is connected with love, the purpose of life, absurdity and the experience of time. A man is responsible for bis own death because he is responsible for his own time.
Teilhardowska koncepcja pojednania świata nauki z chrześcijaństwem
Kamykowski, Łukasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
Refleksy kultu św. Kazimierza w sztuce. Zarys problemów
Samek, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
Próba reinterpretacji „zakładu” Pascala
Życiński, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1984)
The traditional version of Pascal’s Wager presented in Penseés has been a subject of multivarious reinterpretations and amendments. The paper presents one of the interpretations revealing elements of pragmatic rationality in choice of Theism. In the approach one emphasizes the point that in the practice of philosophical discourse sophisticated objections could be formulated to any attempt at rational justification of Theism. Even if the thesis of God’s existence were self-evident, its veracity could be questioned on the same way as veracity of human experience concerning free will or immaterial character of the self is questioned in some philosophical currents. Any attempt at argumentation for Theism by taking into consideration either empirical data or fundamental rational principles is a subject to skeptical questioning in which one argues that new principles of rationality and entirely new empirical data could be accepted in a future scientific paradigm. Similar anti-Theistic arguments are unfalsifiable and possess no substantial confirmation, nonetheless, they cannot be excluded from methodological point of view. In this context the form of Pascal’s Wager reinterpreted in terms of calculus of probability brings a rational counterproposal to agnosticism.

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