Studia Bydgoskie, 2008, Tom 2

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Konspiracyjne komplety filozoficzno-teologiczne w Bydgoszczy w latach 1941–1942
Zmuda, Wenancjusz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
Aktywność społeczna biskupów w Italii w pierwszych dekadach panowania longobardzkiego (568–604)
Izdebski, Adam (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
This article discusses the involvement of Italian bishops with the government and protection of their respective cities against the Lombards towards the end of the 6th century. It is widely believed that the bishops became increasingly significant in local politics then, though source data for any conclusion is incredibly scarce. The sources available reflect the opinions of those linked with the Church of Rome at the turn of the 7th century (this includes Paul the Deacon, who drew on this tradition), or provide us with detailed information on one particular pontificate (as demonstrated by the letters of Gregory the Great). Therefore, a close analysis of source information is indispensable and presented in this article. The first chapter examines the five existing references to the involvement of Italian bishops (excluding the popes) in the social and political life of their communities. The second chapter deals with the activities of Roman bishops, especially those of Gregory the Great. The pope took unprecedented care of food provision for the City, by exploiting the papal estates in Sicily. Moreover, he undertook complex diplomatic (and sometimes even military) actions aiming at securing the City against the Lombards. Yet, Gregory’s social programmes remained exceptional and thus it is clear that the bishops’ engagement with the social life of their communities in late 6th century Italy depended first and foremost on their personal capabilities and pastoral authority.
Demokracja wobec wartości
Stachewicz, Krzysztof (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
The title of my article touches on the problem of a relationship between the system of democracy and the sphere of values. Some of the questions that arise instantly are: What democracy do we refer to? What values are taken into consideration? How are they understood? Thus, an attempt has been made to define in two points the understanding of democracy and values as fundamental notional categories of the text. The third point deals with relationships between them and the epilogue poses some futurological predictions. Such an approach allows me to explain the complex matter of the theory of democracy as well as of the theory of values in general. Democracy as a formal creation requires complementary qualitative values and to some extent makes them its foundation. However, in contemporary democracy it is easy to notice certain mechanisms of value relativization. Those mechanisms are generated by tolerance and fear of fundamentalism. It seems, however, that nihilism will not be the future of democratic societies so we may look forward to the future with some optimism.
Motyw kielicha eucharystycznego w ikonie
Sprutta, Justyna (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
Targum Hiob 21,20–27 w Qumran
Woźniak, Jerzy (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
This short study compares the targumic text of Job 21,20–27 with the masoretic text and with other Aramaic targums: the rabbinic targum and the Peshitta. The comparison of the three Aramaic targums shows both similarities and the differences at semantic and lexical levels. The similarities include literal phrases, synonyms – nouns and parallel verbs, literal verbs, literal sentences and literal word compounds. Some of the differences are periphrastic expressions, phrases with different meaning, active-passive constructions and traditions of the Septuagint. We also demonstrate the influence of the masoretic text upon the targum of Job in Qumran with regard to morphological and semantic elements such as literal phrases, suffixed nouns and verbs with adverbial prepositions. This research, which offers an insight into one short text of the targum of Job in Qumran, encourages us to explore the other 36 fragments of this targum to describe the transmission of the masoretic text in the Qumran community.
Biblijna historia o stworzeniu – w poszukiwaniu źródła
Krawisz, Witold (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
C. Westermann and W.H. Schmidt suggest that the opening of Genesis is based on a brief written source. This hitherto unknown independent literary entity describes the creation of the universe in terms of Wortbericht – divine commands, and Tatbericht – divine actions. The hypothesis was discussed by O.H. Steck and P. Beauchamp. They claimed that the categories of divine actions could not describe the creation of the universe and existed as an independent source. On the other hand, Loretz suggests that the biblical story was based on a poetic story describing the creation in terms of divine commands. He reconstructed this source as a seven-stanza poem. The archaeological discovery of Enuma elish gave rise to another debate on the source of the biblical creation story. From Gunkel to Speiser, many biblical scholars argued that the Babylonian creation story formed the basis for the first chapter of Genesis. But in many ways the biblical and Babylonian stories were different. When archeologists discovered an earlier Babylonian creation epic – Atrahasis, the discussion concentrated on this source. The two creation stories, though show a number of similarities, present entirely different theologies.
Archidiecezja Gnieźnieńska w świetle sprawozdań duszpasterskich 1950–1981, wybór źródeł i oprac. Kazimierz Śmigiel, Bydgoszcz 2007, ss. XXVI, 492.
Kutta, Janusz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
Ewolucja pojęcia cudu we współczesnej teologii fundamentalnej
Panasiuk, Krzysztof (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
The concept of miracle has always been of crucial importance to the Christian faith. The story of redemption in the Bible was closely connected with extraordinary occurrences attributed to God and the Church in its entire history has often referred to miracles as signs confirming the credibility of its divine origin and mission. While many different ideas of a miracle have been proposed throughout the centuries, the following article presents two formulations of the idea in question – the objectivistic-philosophical approach and the semiological one. Both can be found in the theological literature of the former century. The objectivistic-philosophical approach narrowed down the function of a miracle to an external proof that served as a seal confirming the authenticity and credibility of the divine revelation. With time, it led to increased absolutization of a miracle’s demonstrative value which, as a result, began to be regarded as an argument requiring faith in God from humans. Consequently, the isolated miracle deprived of its divine revelation significance lost its real religious context in which to be set and examined. The evolution in the history and study of religions as well as the new trends in theology postulating a return to biblical roots and to the teachings of the Fathers of the Church have all contributed to the emergence of a new semiological understanding of miracle. The new approach to the Bible amounts to an acknowledgement that a miracle is not merely a part of divine revelation, but in fact it is one of the forms in which God’s salvation plan is implemented. The increased interest in the concept of sign, as far as semiotics and theology are concerned, has deepened the understanding of miracle which, as a sign of God from Someone to someone, appears mainly as a reality closely connected to personal feelings. An analysis of both ideas of miracle indicates that the sign-related approach depicts the complexity of the problem in question in a better and more effective manner.
„Liber Contra Arianos” Biskupa Febadiusza
Nowak, Grzegorz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
Phebadius was born in Agen, now France, in the early 4th century. He died some time after 392 and was later pronounced a saint. His relics were assembled in 1112 in Venerque in the present diocese of Toulouse. Inspired by Tertullian’s Adversus Praxeam and Adversus Hermogenem, and Hilary’s Opus historicum adversus Valentem et Ursacium, he addressed the bishops of Gallia in his work Contra Arianos, also known as Liber Contra Arianos. His determination and knowledge helped reject the second Formula of Sirmium at the synod of 358. However, at the Council of Rimini in 359 with help from Servatius of Tongeren, he compiled a list of reservations to the formula presented for the bishops to sign. Jerome mentioned it in his Dialogus Contra Luciferianos. Phebadius was of the most outstanding people of the 4th century. This is demonstrated by the fact that he participated in a large number of synods. In 361 he took part in the Synod of Paris and chaired two others: in Valence in 374 and in Saragossa in 380. The role and meaning of Phebadius in theological disputes cannot be overestimated and he ranked among the most eminent figures of his time. Unfortunately, Phebadius and his work are not well known today. One reason for this is the frequent distortion of his name by copyists – he was referred to as Foeagdius, Soebadius or Fedarius. So far only a French translation has appeared – A. Durengues, Le livre de Saint Phébade contre les ariens, Agen 1927. A Polish translation is now being prepared for publication.
Jakiego duszpasterstwa dziś potrzebujemy?
Bilicki, Lech (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
Diakonat stały w Kościele polskim
Barczewski, Mirosław (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
In June this year, for the first time after a thousand years, permanent deacons were ordained in Poland. This event is an occasion to present the history and theology of deaconate. This article presents Church documents on permanent deacons as well as the advantages and disadvantages of the introduction of this service in our country.
Problem początku ludzkiego życia na tle sporu o istotę człowieczeństwa
Chyrowicz, Barbara (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
Although scientific progress, especially in biology and genetics, continues to bring about new bioethical problems, they are all related to the same human, whose medical well-being has been protected by the Hippocratic oath ever since the 5th century BC. At present, no ethical theory fails to express its deep concern about the good of the human being. If, despite their unanimously declared concern for human welfare, ethical theories do vary widely as to what they regard as morally good, it is because they differ fundamentally in their understanding of the essence of humanity. Contemporary moral philosophy offers a fairly large number of mutually exclusive concepts of person. With regard to bioethical dilemmas, the ongoing dispute over the notion of person is basically related to the way in which particular concepts view the relationship of what is ‘personal’ to what is ‘human’, more specifically defined as the nature of the Homo sapiens species. Attempts to separate the ‘human’ element from the ‘personal’ one ignore the fact that being a person involves living a human life. The two questions: ‘Is every human a person?’ and ‘When does a human start to be a person?’ are strictly interrelated, and answers by supporters of the different concepts of person will depend on what the given concept regards as fundamental for the status of the person.
Postawy społeczno-religijne w diecezji bydgoskiej, red. W. Zdaniewicz, S. Zaręba, Warszawa 2008, ss. 178.
Sadłoń, Wojciech (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
Tadeusz Gadacz, Filozofia Boga w XX wieku. Od Lavelle’a do Tischnera, Kraków 2007, ss. 211.
Grabowski, Rafał (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
Powołanie kobiety do macierzyństwa w świetle Listu apostolskiego „Mulieris dignitatem” Ojca Świętego Jana Pawła II
Szukalski, Wojciech (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
John Paul II’s teaching on women deserves particular attention. The Pope uses the term “genius” to express his admiration. For him, waiting for the revelation of this “genius” of a woman, which should make us more sensitive towards one another, is a sign of the times. The Holy Father took up the challenge in the most thorough manner in his apostolic letter “Mulieris Dignitatem”, devoted to the dignity and vocation of a woman. Unique in her motherhood, she resembles the Creator himself. This vocation allows a woman to realize herself as a disinterested gift. Created out of love, she wants to live for love. This positive ability, a feature of the female nature, is incarnated in motherhood. The woman in her maternity becomes immeasurably closer to her conceived child than the father who learns from her how to be a father. John Paul II draws a conclusion that the mother – herself a gift – teaches her child how to become a gift. Actually, it can be said that the truth about ourselves, other people and the world is revealed to us by our mothers. ith regard to this dimension of her vocation, the woman exceeds the man and manifests the truth of a human being created out of Trinitarian love. Thus for John Paul II motherhood is the crowning expression of this personalistic and common attitude. A child is first and foremost a gift from the loving God, but it is also conceived thanks to its parents’ love. Therefore a child is not only a task to be fulfilled with love but also a gift for its parents that helps them grow in their humanity. The Holy Father does not forget about the consequences of motherhood. One of those is suffering at delivery, which Jesus Christ compares to an hour of dying. This evangelical reflection leads to a comparison of a mother’s joy at the birth of her child to resurrection. Thus maternity “belongs” to the Paschal Mystery. John Paul II compiles a kind of catalogue of pains in a woman’s life and perceives them as participation in Christ’s sufferings reminiscent of Mary’s grief. Consequently, in the context of resurrection he stresses the enormous role of women as witnesses of a new life. The Pope looks at motherhood in a spiritual dimension and invites us to consider women in the aspect of alliance between God and people. A mother also enters into a relationship with her child, for whom she is ready to sacrifice her life.
Ciało człowieka i jego znaczenie w filozofii racjowitalizmu
Grabowski, Rafał (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
The following article presents the issue of the human body in the ratiovitalist concept initiated by José Ortega y Gasset, later on continued and developed by Julián Marías. Both acknowledge the corporeal dimension of human existence as a circumstance of human life. Through his analysis of the person’s internal corporeality, Ortega y Gasset attempts to describe the topography of human personality. The Spanish philosopher distinguishes three elements of the human psyche: vitality (vitalidad), soul (alma) and spirit (espíritu). However, with reference to those, Ortega does not formulate any hypothesis or definite metaphysical statement on the human being. What he tries to achieve is to name the three levels of phenomena in the human interior. In his attempt to describe human corporeality, Julián Marías uses the category of installation (instalación), which he claims is indispensable in the approach to the human being as an empirical structure and is characterized by relative stability. According to the Spanish philosopher, there are two forms of radical installation in human life: one is worldhood (mundanidad) and the other is corporeality (corporeidad) itself. While the former plays a more important role in the analytical structure of human life, the latter is of vital significance in the empirical structure.
Demokracja na tle kultury postmodernistycznej
Kobylińska, Zdzisława (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
Człowiek duchowy i jego „poznanie” rzeczywistości nadprzyrodzonej wg Giovanniego Moiolego
Puziak, Marcin (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
O prawdziwą demokrację. Nauczanie Jana Pawła II o demokracji w „Centesimus annus” jako efekt ewolucji magisterium społecznego
Kalociński, Tomasz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
Interpretacja chrystologiczna τύποι i λόγοι w „Dialogu z Żydem Tryfonem” św. Justyna
Czyżewski, Bogdan (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)

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