Wrocławski Przegląd Teologiczny, 2017, R. 25, Nr 2

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    Multikulturalizm a miłosierdzie
    Furtan, Jarosław (Papieski Wydział Teologiczny we Wrocławiu, 2017)
    This article describes the relations between Ch. Taylor’s concept of multiculturalism and the concept of mercy, viewed as a social principle, presented in the writings of John Paul II (Karol Wojtyła). The author tries to prove that multiculturalism based on the so-called politics of recognition can produce the desired outcome through application of the principle of mercy understood as actualization of dignity of human beings. In his essay titled The Politics of Recognition Ch. Taylor writes whether and how social groups can obtain recognition of their different cultural identity in the public space. He criticises the views of liberal democrats who believe that “citizenship” (of a country, of the world) could serve as a universal identity. He believes that it would not be possible, because all people are unique individuals who make decisions about their own lives. Human identity is not monological in nature, but it is shaped through dialogue with other people. Taylor develops his demand for recognition of identity in two directions: protection of fundamental rights of individuals as human beings and recognition of specific needs of individuals seen as members of particular cultural groups. The recognition of cultural identity of social groups is rooted in the dignity of human beings. Mercy, in turn, serves as a dynamism that actualizes that dignity.
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    Ikonograficzne przedstawienie treści dogmatu trynitarnego na przykładzie ikony Trójcy Świętej Andrzeja Rublowa
    Strumiłowski, Jan Paweł (Papieski Wydział Teologiczny we Wrocławiu, 2017)
    The Byzantine art is based upon the Christological dogma. The artistic representations of Christ and saints is justified by the fact of incarnation. Since God became visible in Christ, it is possible to represent the God’s Son in the venerable images. However, such a strong connection between the legitimacy of the icon and the Christological doctrine raises the question whether it is possible to express other particular dogmatic contents by means of that art and aesthetics. The present article attempts to read integrally the Trinitarian truth as represented in the Andrei Rublev icon “The Trinity”. Yet, such integral reading requires not only to read the content displayed in the icon, but also to analyse if the internal dynamism of the aesthetic expression of the divine truth, besides its Christological justification, has a Trinitarian reason as well.
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    Córki Syjońskie (Iz 3, 16-24). Błyskotliwy przykład ekwiwalencji dynamicznej czy dowód na istnienie nie-masoreckiej „Vorlage” LXX?
    Rambiert-Kwaśniewska, Anna (Papieski Wydział Teologiczny we Wrocławiu, 2017)
    Passus from Iz 3,16-24 describing splendor of Zion’s daughters is without a doubt a perfect base to perform a comparison between the Hebrew Bible and Septuagint. It is hard to identify many of the Hebrew hapax legomena used by Isaiah, however, this is not this particular difficulty that can be seen as a cause of differences in translation of LXX. Thorough analysis shows, that Greek translator made an acculturation of the text to Egyptian conditions, as the list of goods he compiles has its representation in papyrus texts, in particular in these listing items in bride’s dowry. Explanation based on the culture is, however, not sufficient, since Greek version of the fragment can be also interpreted by using specifically “vailed” theology. This is because the translator adds to his version of text the same precious items, which has been used, according to LXX Ex to build the tabernacle at the desert. It is well seen in analogies between LXXIsa 3,20 and LXXEx 35,22, and also LXXIsa 3,23 and LXXEx 25,4. In this context explaining the difference between LXX and Hebrew Bible by referring to different Vorlage cannot be justified and proved.
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    Luteranizm na Śląsku do połowy XVI wieku
    Mandziuk, Józef (Papieski Wydział Teologiczny we Wrocławiu, 2017)
    Purpose of this elaboration is to show the first development phase of Lutheranism in Silesia, which lasted until the Peace of Augsburg signed in 1555, which sanctioned very intolerant rule: “Whose realm, his religion”. Martin Luther was an Augustine monk, and his agenda found its followers in Silesian cities, ducal castles and manor houses. Lutheranism changed ceremonials, introducing its own liturgy, which rejected sacraments (with the exception of baptism), Marian cult and saints, the purgatory and indulgences. After the acceptance of justification by faith alone (sola Fides), Lutheranism became easier than Catholicism. However basing theology only on the Bible (sola Scriptura), which can be freely interpreted, caused hundreds of sects to raise, and they had not much or even nothing in common with Catholicism. Not until the Council of Trent led to the true Catholic reform of the church life. It stopped the wave of Protestantism, which was still very high in the second half of the XVI century.
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    Bóg sprawiedliwości i Bóg miłosierdzia w świetle Wj 33, 19 i Wj 34, 6-7
    Kmieć-Forstner, Tadeusz (Papieski Wydział Teologiczny we Wrocławiu, 2017)
    Undertaking the theme of justice and charity of God, the author wants to show that these “attributes” of God do not exclude each other mutually. They mutually complete each other and are inseparably and existentially related to each other. Both come from God, in Him have their beginning and the source. Justice and charity are God’s gifts for us. We are their continuous recipients. If we begin to contrast justice and charity, sooner or later they will lose their sense and meaning in our life, and through this we will destroy also their beneficial character planned by God in his economy of salvation. Justice without charity will become “a cold” doctrine, and charity without justice will prove only a servile, meaningless gesture.
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    Księgi w kurii diecezjalnej w aspekcie kanonicznym
    Adamczyk, Jerzy (Papieski Wydział Teologiczny we Wrocławiu, 2017)
    Maintenance and storage of books in the bishop’s curia constitute an important part of church administration. This article addresses the canonical aspect of such books. First, the provisions of the Code on the need to maintain specific registers in the curia were first introduced. Second, the books necessary for the proper management of the diocese in the curia are presented. Next, the books for the registration of certain facts of legal importance are discussed. Finally, the focus has been put on the books in force under the specific law.
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    Troska o więźniów w nauczaniu papieża Franciszka
    Borda, Michał (Papieski Wydział Teologiczny we Wrocławiu, 2017)
    The article gets itself into the preaching of the Pope Francis, thanks to which we are experiencing the Jubilee of Mercy. While preparing the Holly Year, as well as during its duration, prisoners are taking a special position in it. The concern of those who experience the restriction of their freedom is characterized by, since the very beginning, the Pope Francis’s pontificate. The analysis of the Pope Francis’s preaching directed to those imprisoned in the prisons makes it possible to isolate the main topics: the rule of christcentrism, emphesizing the dignity of every human being and the call for social re-integration. It is worth having a close look in order to experience the Jubilee of Mercy in a more fructuous way.
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    Motywacja soteriologiczna w hymnie chrzcielnym w Tt 2, 11-14; 3, 4-7
    Daukszewicz, Marek (Papieski Wydział Teologiczny we Wrocławiu, 2017)
    As one washed in the water of new life, a Christian must become a new person. The ethical imperatives which must guide the new Christian can be found in the baptismal hymn in the Letter to Titus 2:11-14; 3:4-7, where St Paul provides the theological basis of his parenesis. The author encourages the baptized to change their behavior, because the fruit of the sacrament must be a pious life expressed in good deeds. The theology of the hymn is soteriological, and its normative meaning is emphasized by the passages, ‘As for yourself, you must say what is consistent with sound doctrine’ (2:1) and ‘Say these things. Exhort and correct with all authority. Let no one look down on you’ (2:15) as well as the closing words of the periscope in 3:4-7, ‘This saying is trustworthy’ (Ti 3:8). The solemn character of the hymn is emphasized by the epiphanic-soteriological terminology used, and by the frequent occurrence of the pronoun ‘we.’ Drawing motifs from the liturgical text is a guarantee of orthodoxy, and underscores the relationship between dogma and morality.
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    Udział biskupa Filipa z Fermo we wrocławskim sporze pomiędzy biskupem Tomaszem II a księciem Henrykiem IV
    Jerzak, Norbert (Papieski Wydział Teologiczny we Wrocławiu, 2017)
    Philip of Fermo, the papal legate in Poland, became after studies in law in Bologna, a provost of the Mantua Cathedral Chapter. From 1272 he was a Bishop of Fermo and co-worker of papal curia of Gregory X. He attended the Council of Lion. Pope Nicholas appointed him to his chaplain. He was a professor of law. As a papal legate he visited and reformed Italian dioceses. He was nominated by Nicholas as a legate for Poland, Dalmatia, Herzegovina, Serbia. However, the main reform activity was developed by Philip in Hungary, where he contributed to the baptism of Cumans. At the synod in Buda he issued statutes for the metropolis of Hungary and Poland, which laid down ecclesial life according to the requirements of the reformed canon law. Among other things he released the parish teaching program. At the command of the pope, he became involved of manning of vacant bishopric in Gniezno. He came to Poland and contributed to the deepening of the theological and legal knowledge of the clergy, to the improvement of ecclesiastical discipline. At the end of his stay in Poland he settled in favor of the church a dispute between Bishop Thomas and Prince Henry, but he did not resolve the conflict. He returned to the Diocese of Fermo and there he developed a pastoral work.
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    Obchody Roku Jadwiżańskiego 2017–2018 w metropolii wrocławskiej
    Giemza, Bogdan (Papieski Wydział Teologiczny we Wrocławiu, 2017)
    Between October 16th, 2016 and October 16th, 2017 Saint Hedwig’s Year was celebrated for the second time in the Metropoly of Wrocław. The 750th anniversary of Saint Hedwig of Silesia’s canonization became an inspiration for announcing this year as Saint Hedwig’s Year. She is venerated, among others, as the patron saint of Silesia and of the Archdiocese of Wrocław. It should be mentioned that the first Saint Hedwig’s Year in the Archdiocese of Wrocław was celebrated in the years 1992–1993, during the 750th anniversary of Saint Hedwig’s death. In this article the reasons for declaring Hedwig’s Year and the issues related to its organization were first indicated. Jubilee celebrations took place on several levels: religious, scientific, cultural and social. The International Sanctuary of Saint Hedwig in Trzebnica, where the Patron’s tomb is located, was the centre of the celebration. That is why the celebrations which took place there, were highlighted. The indulgence celebrations in the name of Saint Hedwig in 2016 and 2017, connected with the beginning and the end of the jubilee, metropolitan pilgrimages to Trzebnica, of various states, groups, organizations and dioceses, were mentioned. Scientific symposiums and conferences, as well as publications and a catechetical competition, were important elements of the jubilee celebrations. This was discussed further on. Saint Hedwig’s year was also an inspiration for cultural activities. Numerous concerts, artistic exhibitions, as well as parish and monastic festivals took place. On the social level it is worth mentioning that Saint Hedwig was awarded the highest distinction, that is the title of the Honorary Citizen of Lower Silesia CIVI HONORARIO, by the Regional Council of the Lower Silesian Voivodeship, and that the Catholic Association “Civitas Christiana” awarded the International Sanctuary of Saint Hedwig of Silesia in Trzebnica with the Prize of Juliusz Ligoń. During Saint Hedwig’s Year, Archbishop Józef Kupny, the Metropolitan of Wrocław, established the “Medal of Saint Hedwig of Silesia”. This is the highest award that will be given in the Archdiocese of Wrocław.
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    Fundacja i funkcjonowanie wrocławskiego sierocińca Matki Boskiej Bolesnej do roku 1815
    Sutowicz, Anna (Papieski Wydział Teologiczny we Wrocławiu, 2017)
    The orphanage was founded in 1698 by a group of nobles connected with the General Vicar in Wrocław. The institution was aimed to take care after boys from burgher families of protestant confession. The first superior, Friedrich Hemigsohn von Göe from Jesuit community built a proper house, which was placed in the Szewska Street (now the Uniwersytecki Square, 15). The orphanage was given a name and organised by Jesuit workers in the period 1706–1731, when the General Vicar signed on the charter document. In this period they accepted children under 15 of both sexes, boys took their basic education in burgher jobs and girls in home service. The superior was responsible for general state of the institution to the bishop. Besides, several officials used to serve in the orphanage. At the beginnig the institution could function due to private pays. The first important bequest was signed by the bishop Franz Ludwig before 1732 and then by the noble woman, Maria Anna von Wesch in 1754. Thanks to those pays the orphanage delivered a care on high level so that it developed into some kind of educational institution for catholic children from the Wrocław diocese.
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    Znaczenie ofiary ʻōlāh w Leviticus 1. Rozważania z pogranicza translatoryki biblijnej i antropologii kulturowej
    Smolarz, Sebastian (Papieski Wydział Teologiczny we Wrocławiu, 2017)
    The article shows that the noun ʻōlāh in Leviticus 1 usually is translated according to the long-standing tradition of “holocaust” or “burnt offering”. However, this practice does not transmit etymology of the word derivative of the verb ʻōlāh, meaning “to ascend”, “to climb up”, “to go up”. The article gives an overview of major examples of Bible translations of the noun in Leviticus 1 as well as of most important commentators giving their explanations of its meaning. A due consideration is also given to key proposals of technical translation of ʻōlāh (Buber–Rosenzweig, E. Fox, J.B. Jordan), focusing specially on etymology of the noun. In turn, discussed are arguments of a few important cultural anthropologists, who suggest that main ancient cultures identified animals with humans. Finally, the article turns to explaining possible significances of offering rituals in Leviticus 1, in light of the animal-human identification. It is suggested that the noun ʻōlāh better would be translated as “ascension offering”, as the name points to the effect it has on men, in accordance with meanings of two other offerings, purification and peace. Didactically, ʻōlāh would indicate that a sinful man can ascend to the holy God through a sort of transformation, through some kind of death.
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    Trydencka nauka o obecności Chrystusa w Eucharystii w ujęciu Josepha Ratzingera
    Wołyniec, Włodzimierz (Papieski Wydział Teologiczny we Wrocławiu, 2017)
    From the teaching of the Council of Trent four reasons stem for which the presence of Christ under Eucharistic forms is special and exceptional. First the Council speaks that this presence is “true, real and substantial” (vere, realiter, substantialiter). This a way of the presence of Our Lord results of the divine revelation transferred in evangelical stories about the establishment of Eucharist (Mt 26,26- 28; Mk 14,22-24; Łk 22,19-20). One can, however, suppose that on the conciliar formulation, first of all, on the formulation about “the true” (vere) presence, also had the text of J 6,55 an influence. The second reason to the state prior and permanent presence of Christ under Eucharistic forms. The council notices that as far as Christ the Lord is present in other sacraments during their reception, all the more under Eucharistic forms He is present right after the transubstantiation and before the reception of the Holy Sacrament by the faithful, and also remains present in them after the taking of the sacrament. The third reason is the presence of the entire Christ with the flesh and blood, with the soul and the deity under every from the figure. Your flesh and Your blood are present on the strength of sacramental words, the soul of Christ is present on the strength of the natural connection and the coexistence of the flesh and the soul in human nature, whereas the deity of Christ is present on the strength of the hypostatical union of two natures in the person of the Son of God. The last reason concerns transformation that is the transubstantiation. The council underlines that the entire substance of the bread changes into the substance of the Body of Christ and the entire substance of wine changes into the substance of Blood of Christ, therefore, there are no consubstantiation. Joseph Ratzinger concentrates attention on the substantial presence. In his opinion, modern theology must restore the original sense of the concept of the substance, which means the existence of the thing in itself and that is, what is most important, though invisible in contrasted with the external sign of the thing and the visible phenomenon. Therefore, what happens during the transubstantiation in Eucharist, takes place outside the physical realm and is not perceptible by the eye. However, what is most important changes, that is the substance of the thing (the bread and wine) into the substance of the Person. While the substance of the thing exists for itself in an autonomous way, in as much the substance of the Person – to the contrary – exists not for itself, but for the other and in relation to the second. The substantial presence of Christ cannot be understood statically, but dynamically. Christ the Lord puts into the context of the paschal feast the novel of his beneficial offering. His death becomes for us a source of new life. Crucified and risen from the dead our Lord introduces us in the life of the trynitary God permiting to transgress ourselves. In Eucharist the transformation of the entire cosmos also begins. The substantial presence of Christ is a bodily presence. The body of the Resurrected Lord belongs to the new reality, exceeding all the space. As contrasted with Adam’s body which can be a limit or a community, the new body of the Resurrected is only a community, chich means not the state of a border separating us from one another, but is a platform connecting Christ with others. Therefore, the new resurrected body is called the spirit giving life, while the earthly Adam’s body may be of no use (J 6,63).
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