Studia Bydgoskie, 2009, Tom 3

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Bydgoscy świadkowie sprawiedliwości (1939–1956)
Śmigiel, Kazimierz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
During World War II, the city of Bydgoszcz saw numerous Nazi atrocities. The suppressed sabotage attempts of the local German minority, an incident that has come down in history as the Bloody Sunday in Bydgoszcz (03.09.1939), were later exploited by Nazi propaganda spreading rumours worldwide of alleged harm to ethnic Germans in the city. Naturally, the truth was entirely different. It was actually the Poles who suffered German violence; these included the local clergy, who paid a tribute of blood and were subjected to a sea of suffering. The Nazis blamed the clergy along with the nobility and intelligentsia for the Polonization of the Pomorze area and therefore it was specifically those social groups that were destined for extermination. Unfortunately, the demise of the Nazi totalitarianism in 1945 meant the beginning of the Stalin totalitarianism, which regarded the Church and its community as enemies. Bydgoszcz again bore witness to the oppression of numerous priests and friars. All those incidents were mentioned by John Paul II during his papal visit to the city in 1999, who made many references to wartime and postwar martyrdom. While describing the situation of the clergy in 1939–1956, the author presents a panorama of martyrs and oppressed victims. The Nazi terror affected 35 priests and friars. Two of them, Fathers F. Dachtera and A. Świadek, were beatified by John Paul II in 1999. During the Stalin period, the clergy from the entire province were subjected to repression since Bydgoszcz housed a Provincial Security Police Headquarters and a Regional Military Court, both of which sentenced numerous members of the clergy to many years in prison.
Witkiewiczowska koncepcja uczucia metafizycznego. Objawienie Istnienia
Kmiecikowski, Waldemar (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
In our considerations we focus on the concept of metaphysical emotion which recurs in the philosophy of Stanisław Ignacy Witkiewicz, also known as Witkacy. His analysis presents the emotion as a directly provided personal entity, one that can be described as self-revelation of the essence of Existence itself. This is because Witkiewicz’s Existence constitutes, as the philosopher repeatedly stressed, an entity in multitude. In Witkacy’s monadism the entirety of Existence falls into a multitude of Particular Beings (monads). Our study demonstrates that the concept of metaphysical emotion constitutes an equivalent of Witkacy’s ontology in which the philosopher draws up his concepts and claims relation to each Being. It has been shown that, in terms of personal entity, each Particular human Being uncovers the mystery of Existence. Our conclusions are related to Witkiewicz’s concept of Pure Form. This is because the essence of this concept resides in the acknowledgement that a constructive entity in multitude (quality) also constitutes the very essence of Pure Art. Our research is concluded with a special comparative study of Witkacy’s Pure Form and Ingarden’s concept of metaphysical qualities; the study in which we expose the metaphysical function of art as stressed by both the philosophers.
Pastoralne implikacje encykliki Jana Pawła II „Ecclesia de Eucharistia”
Bilicki, Lech (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
John Paul II’s 14th encyclical titled Ecclesia de Eucharistia is clearly pastoral in nature. While recollecting the fundamental truths related to the Eucharist, the pope points to a number of practical implications for Church life. This article deals with: – concern for Sunday regarded as Dies Domini, – the need to return to the practice of adoration and spiritual communion, – care for the proper performance of the liturgy and its beauty, – the importance of the Eucharist in building up communion. A closer reading of the encyclical can be of assistance to the clergy in the Year for Priests proclaimed by Pope Benedict XVI.
Aspekty transcendencji w twórczości Henryka Mikołaja Góreckiego i Krzysztofa Pendereckiego
Szczurko, Elżbieta (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
Both Górecki and Penderecki represent the generation of Polish composers whose music education coincided with the rapid expansion of the Western avant-garde ideals. Those representing the avant-garde identified themselves with the legacy of anti-transcendental, that is anti-constructive, thought. After a period of initial fascination with dodecaphony, serialism and the innovative sound techniques of the 1960’s, both composers began to loosen their ties with the avant-garde. They found the Western principles in marked contrast to the classical understanding of art in its entirety and totality, as well as based on truth and good as the main parameters for the artistic expression of beauty. The shift in the musical idioms of the two composers was also motivated by contemporary socio-political events that had a profound impact on scientific as well as artistic achievements (a Pole was elected Pope, the Solidarity Movement was born, the communist regime collapsed). The works composed in the years that followed demonstrate how both artists sought and stressed the importance of the form of a musical work, by turning to tradition as a source of inspiration. The element they considered vital in the process of artistic creation was the experience of personal freedom, which quite naturally draws on the surrounding ontologically sound reality. By finding artistic inspiration in the beauty of the surrounding observable universe, the composers considered the beauty as one of the best ways to follow, aiming for the Divine Beauty of Eternity as the source of Being.
Koncepcja powołania w filozofii J. Ortegi y Gasseta
Grabowski, Rafał (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
According to Ortega y Gasset, life is not given to human beings in a readymade form; instead it is a task. Faced with their own existence, which happens, humans feel inclined to act, to do something, as they realize their insufficiency. Therefore, as Ortega says, people are beings that shape themselves; beings that must define their identities through their actions and thus determine what they themselves will become. That is a fundamental task which human beings must undertake as their life mission, each time taking into account the circumstances that form part of their lives. For Ortega this means that each person should discover their individual vocation. This article attempts to grasp the idea of vocation in Ortega y Gasset’s thought as well as present the place this life category holds in his philosophy. The voice of calling is regarded by Ortega as a radical reality that constitutes and dynamizes life itself. In order to understand your self, you must discover your vocation, which not only manifests itself as an imperative of will, but is also transitive in nature thus open to the meaning of circumstances. However, humans may either account for the voice of calling in their life designs or reject it. A life complete, in which a person finds their true identity – thus an authentic life – is one that contains an answer to their calling.
Znaczenie dialogu w małżeństwie
Lewicka, Monika (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
The article discusses the issue of dialogue in marriage and its significance for the functionality of the family. By providing an exposition of philosophical and pedagogical views on dialogue, the paper demonstrates the importance of this phenomenon in interpersonal relationships. Furthermore, it suggests possible applications of philosophical and pedagogical reflections in the marital community. The article is an invitation to conduct interdisciplinary research into the meaning of dialogue in marriage.
Godność i tożsamość życia konsekrowanego w Kościele i świecie
Gogolik, Mirosław (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
Upon coming to earth, Jesus Christ, the Son of God, revealed the loving countenance of the Heavenly Father. God’s love towards human beings is particularly visible in Christ’s Voice calling people to follow Him. Like the Apostles, who were the first to hear the voice of vocation and follow it, throughout the centuries of the Church history numerous men and women have dedicated their lives solely to the service of God and people. By taking the path of the evangelical counsels, thus vowing chastity, poverty and obedience, the enormous numbers of Christ’s disciples form part of those who, as Jesus of Nazareth expressly stated, have made themselves eunuchs for the kingdom of heaven’s sake (Mt 19:12). Careful examination of the history of the Church reveals that, as John Paul II taught, the Consecrated Life, deeply rooted in the example and teaching of Christ the Lord, is a gift of God the Father to his Church through the Holy Spirit (Vita Consecrata, 1). A person who accepts the immense gift of God’s love with help from the Holy Spirit is able to comprehend its value and to accept the responsibilities resulting from the gift. In this manner, by following God’s vocation, such a person becomes involved in the mission of the Church. The article aims at demonstrating the dignity and identity of the consecrated life in the contemporary Church and the world. The concept and essence of consecration will be explained here, as will the idea of special consecration which takes place in the life of a person that professes the evangelical counsels. In this way, monastic people lead a particular life and fulfill their apostolic mission defined by the order’s charisma.
Moralność między rozumem a uczuciami. Kilka syntetyzujących uwag historycznych wywołanych dziedzictwem myśli Pascala i Kanta
Stachewicz, Krzysztof (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
With his ordre du coeur, Pascal provokes questions concerning ethical emotionalism, regardless of a discussion whether he himself forms part of this paradigm of thinking. Similarly, with his concept of practical reason, Kant points to the tradition of ethical rationalism. Both philosophers provoke questions on the place and role of emotions and reason in morality. An analysis of this problem cannot disregard its historical perspective, as both ethical rationalism and emotionalism have a long and complex history. The complexity stems first and foremost from different, often contradictory, interpretations of the categories of reason and emotions. The article makes no pretension to completeness and accuracy in terms of an orderly presentation of the historical spectrum of attitudes. It aims to outline some traces representative of the whole history of disputes between ethical rationalism and emotionalism and to suggest a direction for further analysis of the problem.
Podstawowe normy moralne i prawa człowieka
Mazurek, Franciszek Janusz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
The Church’s social doctrine and consequently Catholic social teaching employ interdisciplinary and even multidisciplinary methods. This approach provides a complete picture of the human person as spiritual and bodily unity along with the innate and supernatural dignity of the human being justified by philosophical, theological and biblical anthropology. Human dignity is the supreme moral norm. Expressed in the language of law, it becomes a legal value and forms the basis for other principles and the source of all human rights. The first and foremost right of the human person is the right to life from conception to natural death. Each of us has personal, freedom-related, economic and cultural rights. Primate Stefan Wyszyński regarded the right to love as second only to the right to life; he also referred to the duty of love, which was a novelty. It should be stressed that Wyszyński played the most significant role in Poland after World War II. The Church protects the human person through its doctrine and education. People are capable of doing good and devising fair systems, but is also unfortunately able to do evil. Guided by egoism – the desire for power and profit – and seduced by false ideologies, they frequently set up totalitarian systems. This explains why the Church firmly rejects the ideologies of communism and liberalism. According to John Paul II, ‘…we cannot accept the claim that after the demise of social realism, capitalism remains the only model of economic organization.” Catholic social teaching is referred to as a personalistic doctrine, a concept developed by Jacques Maritain. The Church protects the human being through its doctrine and education, as those are the only means available for use. It is not the human person that should serve the Church or the state, but the other way round. After all, what really matters here is not just recognition or fulfillment of moral norms or human rights, as that would be art for art’s sake (sheer formalism). Each of us needs protection since we are imago Dei (a likeness of God); since we are the world’s great miracle (magnum miraculum mundi); since we are equipped with absolute dignity (Kant); since God Himself regards human dignity with respect (Pope Leon XIII); since it only with the human person on earth that God shares His reasonable freedom (Cardinal Stefan Wyszyński); and since each human countenance reflects the gleam of God’s glory (Pope John Paul II).
Orędzie Ewangelii jako wezwanie do czynienia świata bardziej sprawiedliwym
Bieliński, Krzysztof (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
The idea behind this article was inspired by John Paul II’s sermon, which was based on the Gospel of Matthew with regard to the issue of justice and delivered in Bydgoszcz on June 7, 1999. The article begins with a philosophical and biblical definition of ‘justice’, and then goes on to provide a thorough analysis of the issue of justice in the Gospel of Matthew. The subject matter is discussed in four passages which describe just people as those who act according to God’s Word revealed in the authoritative teachings of Jesus Christ (Mt 5, 6); are ready to suffer for faithfulness to God and will retain fortitude in the face of sacrifice (Mt 5, 10); transcend any minimalist approach in their lives (Mt 5, 20); and love all those in need, even the smallest ones (Mt 25, 31–45). This message on justice, as taught by Jesus in the Gospel of Matthew and referred to by John Paul II in his Bydgoszcz homily, is continuously advocated by the Church with its call to make the world fairer. The article also makes a reference to the Pope’s analysis of the contemporary world in his adhortation Ecclesia in Europa. In this document, John Paul II explicitly demonstrates that those ways of thinking and acting that are not based on God’s Word have no future in the Europe of the third millennium. This justifies the importance and topicality of the issue of justice from the evangelical (Matthew’s) point of view.
Zarys dziejów bydgoskiej katedry
Łbik, Lech (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
Bydgoszcz Cathedral is only five years old, but its history is much longer. It was erected as an urban parish church founded by local residents in the middle of the 14th century. The original brick building, as a single-nave church, originated later that century. The edifice was devastated by fire in 1425 and then replaced by another at the same site in 1425–1466, again thanks to the city’s inhabitants. The building, which has survived to the present day, is a three-nave hallshaped Gothic church with an attached presbytery. Up to 1831, the temple was dedicated to four saints: Bishops Nicholas, Martin, Adalbert and Stanislas; later on however it is was re-dedicated to SS Nicholas and Martin. The church underwent remarkable expansion at the turn of the 15th century and then in 1650. Furthermore, between the 15th and 17th centuries, the building was annexed with four side chapels, of which only the one built in 1617 – a late-Renaissance construction with a dome – still exists. The wealthy furnishings of the church from the Old Polish era (15th–18th century) were devastated during the period of the Duchy of Warsaw (1807–1815) while used by the French and Russian troops. Therefore, the local register of historic objects contains only several dozen items, including three side Baroque altars, one of which (dedicated to the Holy Virgin Mary) has served as the main altar since the second decade of the 19th century. The central part of the altar is embellished with a painting of the Apocalyptic Madonna with the Infant Jesus in her left hand and a ruby rose in her right. The painting probably originated between 1467 and 1475. During the second half of the 17th century, it won fame for its miracles and thus the church turned into a local site of worship of the Holy Virgin. The painting has been crowned with papal crowns twice: in 1966 and 1999. Up until 1924, the temple constituted the centre of the town’s only Catholic parish, initially part of the Diocese of Włocławek and from 1765 of the Archdiocese of Gniezno. It was only in the late 20th and early 21st centuries that the church rose in status. In 1982–1996 the episcopal vicar for the city of Bydgoszcz resided here. In 1993 it became a collegiate church and six years later a cocathedral of the Archdiocese of Gniezno. Eventually, on March 25, 2004, Pope John Paul II elevated the church to the status of cathedral of the newly established Diocese of Bydgoszcz.
Mądrość i kultura w Księdze Mądrości
Mitzner, Anna (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
The article discusses the way the noun παιδεία and its derivative verb παιδεύομαι (which means culture, upbringing or education) are used in the Book of Wisdom. The author starts her analysis with verse 3:11: “Wretched are those who scorn wisdom and culture”. She demonstrates that the Book‘s calls addressed to the kings were meant to make them realize that they should become disciples educated by God. Consequently, the entire history of Israel as related here is a story of education and formation of the Chosen People by God’s wisdom, whereas sinners are those who refuse to undergo the process of upbringing. According to the Book, what constitutes the essence and goal of culture is love. Culture leads a human being to “indestructibility” and to “existence” near God (which are also referred to as “kingdom”). In the second part of the article, the author presents the historical context in which the Book of Wisdom originated. The Book was written in Greek in the Hellenised community of Alexandrian Jews. Thus, it formed part of the mainstream of Jewish apologetic literature in Greek, which among others referred to the Greek heritage adopted by the Jews living in the diaspora. With this cultural background in mind, the author suggests an interpretation of the “wisdom and culture” from the Book of Wisdom as the Jewish religion (the Law) and as the Greek paideia – both regarded as paths on which God educates people and leads them to Himself.
Obraz Boga w filozofii Jean-Luc Mariona: czyli o możliwości mówienia o Bogu poza ontologią
Lejbman, Hanna (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
The article presents the concept of God formulated by the French philosopher Jean-Luc Marion, who coined the notion of “God without being”. This is an attempt to critically confront the claim that “being” is the primary attribute of God. The article aims to point out the key aspects of Marion’s approach, beginning with an essential distinction between the concepts of “idol” and “icon”, which are vital to understanding the philosopher’s standpoint and any subsequent analysis. This approach leads to a perception of God outside the realm of metaphysics, a concept that is devoid of any redundant prerequisites and free from certain ideological notions and criteria. The next part of the publication attempts to explain how Jean-Luc Marion confronts the metaphysics of good with the metaphysics of being. His approach eventually results in the claim that the only concept that can be attributed to God is love, since this is His more outstanding characteristic than “being”. Such considerations lead to reflection on the presence of Christ in the Eucharist.
Sakrament kapłaństwa i problem sakramentalności święceń kapłańskich w pismach św. biskupa Józefa Sebastiana Pelczara
Kiejkowski, Paweł (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
St. Joseph Sebastian Pelczar (1842–1924), the Bishop of Przemyśl, was not only an extraordinary Polish pastor, an organizer of Church life, a spiritual guide but also an erudite and theologian. The article discusses selected issues related to Bishop Pelczar’s teachings on the sacrament of Holy Orders (Priesthood), particularly the sacramentality of Holy Orders. This is a traditional teaching on the subject matter, reflecting the contemporary state of theological knowledge, mainly based on the decrees of the Trent Council. The sacrament of Holy Orders is approached and explained above all in relation to the Holy Mass regarded as a sacrifice as well as the power to consecrate (St Thomas Aquinas). This outlook was reflected in the choice of approach to almost all the issues presented here (the name of the sacrament, the time and reason for its establishment, the authority received through this sacrament, Holy Orders, Minor Orders, as well as the matter and form of the sacrament). Bishop Pelczar did not focus his attention on the sacramental ministry of Holy Orders in relation to the priesthood of all baptized people. He concentrated on the sacrament as the administration of authority and on the aspect of sacramental worship. Worth stressing is the interrelationship of the three forms of authority fulfilled by the priest (prophetic, priestly and pastoral) with the sacrament of Holy Orders. The study of sacramentality of Holy Orders has not been fully defined yet. Pelczar’s approach to the sacramentality of a bishop’s consecration reveals traces of neo-scholastic thinking. He recognized the sacramentality of a bishop’s consecration, presbyterate and diaconate, whereas minor orders were not considered a sacrament. This is a traditional approach to the sacrament of Holy Orders, one that emphasizes its static metaphysical dimension and the authority and dignity bestowed in this manner, as illustrated by the expression Sacerdos alter Christus.
Mówienie o Bogu. Jana Franciszka Drewnowskiego koncepcja analogii jako izomorfii
Adamczyk, Michał (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
This paper focuses on the modernization of analogy by means of the theory of isomorphic relations, which was Drewnowski’s original idea. The article not only attempts to recollect this innovative proposition but also aims to refer this approach to the issue of “speaking about God”. The failure of the traditional concept of analogy and the insufficiency of accurate isomorphic relations are both presented here. The conclusion points out some of those issues which require further elaboration with regard to Drewnowski’s proposition.
Chrześcijaństwo i powrót religii
Szulakiewicz, Marek (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
A growing number of questions that refer to the future are being asked about the return of religion and the future of Christianity. Claims that religion is on the decline are being increasingly often dismissed. The return of religion can be observed not only in underdeveloped countries, but also in the wealthy countries of the north. All this indicates that we are on the threshold of a new period in the history of religion. The way religion returns today will influence its future, thus its tomorrow. This article discusses various forms of return of religion to contemporary culture and offers an insight into the future of Christianity. The main issue presented here deals with those forms of return that Christianity should either welcome or avoid so as not to transform this process into an easy but seeming success.
Przedstawienia ciał niebieskich w ikonie
Sprutta, Justyna (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
The sun, the moon, the stars and the sky are variously depicted in icons, for example the sun may have a human face. The moon is also frequently presented with a human countenance. However, there are icons where the sun and the moon are just two circles without human facial features. The sun and the moon in the Crucifixion icons symbolize the universe participating in the fruits of the Redemption. The sky itself may be depicted as clouds or a blue arch supported by angels, like in the Last Judgment icons. The sky is sometimes presented as a semicircular segment containing God the Father, Christ or Manus Dei. Stars adorn the maphorion of the Mother of God, who herself is referred to as the “Star”. A star can also be found in The Birth of Christ or Transfiguration icons. Moreover, the number of star rays has its important theological meaning. Equally interesting is the personification of Cosmos in the Pentecost icons, which has an ancient origin. The image is derived from the motif of Old King trapped in a cave and awaiting salvation.
Sprawiedliwość nie wystarcza
Głuszak, Tomasz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
Justice, which is the subject matter of this article, consists in the firm and constant will to give everyone, including God, what they rightly deserve. The concept thus defined has two fundamental meanings: justice regarded as one of the four cardinal virtues and as a principle of social life. Since its early days, the social teaching of the Church has both demanded justice in social order and stressed that justice alone does not suffice to introduce it. Justice must be complemented by love, as stressed by Pope Pius XI in his encyclical Quadragesimo Anno. Both John Paul II’s encyclical Dives in Misericordia and Benedict XVI’s encyclical Deus Caritas Est were written in a similar spirit. As results from their teachings, justice and love are mutually indispensable and intertwined. Love complements justice; therefore, those values should not be regarded as separate but as closely related to each other instead. Today’s world severely lacks the fundamental requirements of justice; as a consequence, the world requires justice, which has to be complemented by love, or else it may turn into a reality harmful to the human person. The Church’s Magisterium emphasizes that the world will transform its miserable nature and become fairer only when people change. With this in mind, John Paul II in his apostolic letter Novo Millennio Ineunte called for “a new imagination of mercy”, while Benedict XVI in the encyclical Deus Caritas Est appealed for the awakening of moral strength, which is a prerequisite for fair structures in social life.
Diecezjalna Rada Duszpasterska
Wętkowski, Krzysztof (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
We hardly need to search the past to find the origins of the Pastoral Council since this is a new entity. The Council had its roots in secular missionary movement and was founded during the Second Vatican Council or even before that event. Since this is a relatively young entity within the Church, it is worth examining the norms which regulate its activities; such a study will require a consideration of the idea that provided the foundation for the Council, and a presentation of specific regulations and experience. Therefore, it is scarcely surprising that its general legal norms are quite broad and refer to the most crucial issues only, leaving out details to particular laws. At the same time, as far as universal legislation is concerned, it is clear that there has been an evolution of norms resulting in first and foremost the strengthening of the diocesan bishop’s position as well as in a clear emphasis on the Council’s advisory and auxiliary nature, rather than a representative one.
Krzysztof Mech, Logos wiary. Między boskością a racjonalnością, Instytut Myśli Józefa Tischnera, Kraków 2008, ss. 464 + VIII.
Grabowski, Rafał (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)

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