Studia Gdańskie, 2008, T. 22

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Apologia roli kobiety w Kościele w świetle wybranych wypowiedzi Prymasa Tysiąclecia
Borkowska-Kniołek, Anna (Kuria Metropolitalna Gdańska, 2008)
Today it is a quite often held view that the Roman Catholic Church depreciates a woman’s worth by impeding her way to numerous domains of contemporary life and religious life in particular. The most common reproach is saying that the Catholic Church has created a privileged place in its hierarchy for men, while women are marginalized. Cardinal Stefan Wyszyński, the Primate of Poland, contended against those erroneous opinions. In his addresses he often related to The Book of Genesis, the ultimate source for Christian study of human dignity. In the Primate’s conviction it is a grand charter of social equality. The two stories of Creation show that a man as well as a woman are made in the image and likeness of God. It gives an incontestable evidence of the dignity of both of them. Both man and woman are equal in their nature and in the tasks they were given but are different in the matter of their predispositions to those tasks and the ways in which they execute them. This is why Christ had to come to the world and rehabilitate woman. A woman became mother of God – such a great elevation often forgotten. What is more, it is a woman first who encountered the Resurrected Christ. It was a reward for steadfast faith of Gospel women. Faith that led them beneath the cross and even farther. A woman was present in many sensitive situations the Church had to deal with, to exemplify: Saint Catherine of Siena made the papacy returned from Avignon to Rome or Dubrawka. Therefore, we can now say that the Christ, and following him the whole Church, contributed to the social advancement of woman. And if there happens to come forth a say as if a woman were discriminated in the Church, it usually concerns the exclusion of women from the priesthood. However, let us ask a question: is it really a discrimination or just the execution of the will of the Christ, who took into consideration predispositions of men and women to perform particular ministries in the Church. Women can not be priests by reason of other duties towards all baptized members of the Church. Since the Sixties we observe a revival of the question of woman’s role in the Church. Regulations change and woman’s dignity is frequently discussed.
Bolesna kobiecość – jak wypisać się z żalu?
Neumueler, Irena (Kuria Metropolitalna Gdańska, 2008)
Być kobietą – być sobą
Dudzic, Bernadeta (Kuria Metropolitalna Gdańska, 2008)
„Duchowość kobiety”, red. J. Augustyn, Wydawnictwo WAM, Kraków 2007, ss. 232.
Świeżyński, Adam (Kuria Metropolitalna Gdańska, 2008)
Gabriele Kuby, „Rewolucja genderowa, Nowa ideologia seksualności”, tłum. z niem. M. Urban, D. Jankowska, Wydawnictwo HOMO DEI, Kraków 2007, ss. 167.
Romejko, Adam (Kuria Metropolitalna Gdańska, 2008)
Jerzy Grzybowski, „Małżeńskie temperamenty”, Wydawnictwo „M”, Kraków 2007, ss. 136.
Świeżyński, Adam (Kuria Metropolitalna Gdańska, 2008)
Kobiecość – tożsamość, powołanie, misja
Croissant, Jo (Kuria Metropolitalna Gdańska, 2008)
Kobieta w myśli Edyty Stein
Dźwig, Dorota (Kuria Metropolitalna Gdańska, 2008)
The modern analysis of womanhood should cover a wide research spectrum of various scientific disciplines. Such was the case of Edyta Stein, who based her perception of a woman, her vocation and destiny on serious, detailed and verified reflections. Why do the modern philosophical thought, philosophical anthropology and theology refer to Edyta Stein? She was a woman who lived at the turn of the 19th and 20th century, when the ideas of emancipation and equal rights for women were only just crystallizing. What can she possibly say to the women of the 21st century? But it seems that in Edyta Stein one meets a full and spiritual person, a person whose soul has undergone an ultimate formation and reached the height of its existence.
Kobiety z drugich stron gazet
Socha, Jacek (Kuria Metropolitalna Gdańska, 2008)
By its very nature Christianity is a prime mover rather than information, and as such it can liberate man from the fear of oblivion. Where does this thought originate from? First of all, from the Gospels. It is there that we find people whom Jesus Christ delivers from a desperate struggle to get noticed. His remembering people saves them. The Good Thief, who begs Christ with the words: “Jesus, remember me when you come into your kingdom…” (Luke 23, 42), experiences the power of the answer. The remembering God is the God who redeems us from the fear of a wasted life. The women who followed and accompanied Jesus, although they maintained a low profile, were free from the fear of being forgotten.
Kult maryjny w świetle rękopisu cysterskiego Ms.2171 z Biblioteki Narodowej PAN w Gdańsku
Jasiewicz, Jan Jerzy (Kuria Metropolitalna Gdańska, 2008)
Macierzyństwo – poświęcenie czy dar?
Dudzis, Krystyna Aleksandra (Kuria Metropolitalna Gdańska, 2008)
Nosisz w sobie skarb
Marciniak, Alicja (Kuria Metropolitalna Gdańska, 2008)
Od osamotnienia do samotności w życiu kobiety
Socha, Jacek (Kuria Metropolitalna Gdańska, 2008)
Ona, on i seksualność
Dziewiecki, Marek (Kuria Metropolitalna Gdańska, 2008)
Phyllis Schlafly, „Feministyczne fantazje”, tłum. z ang. N. i M. Dueholm, Wydawnictwo „Wektory”, Kąty Wrocławskie 2006, ss. 219.
Romejko, Adam (Kuria Metropolitalna Gdańska, 2008)
Polityka austriackich zielonych w kwestii kobiet
Romejko, Adam (Kuria Metropolitalna Gdańska, 2008)
Rozwój osobowy a profilaktyka uzależnień
Ługowska, Danuta (Kuria Metropolitalna Gdańska, 2008)
The contemporary prevention of addictions is addressed to young people. However, it consists of some specific subgroups concerning people from dysfunctional families. A dysfunction of a family manifests itself in many ways. Stress factor can be both, addiction of one of the family members as well as the breakdown of the marriage. Moreover, a dysfunction can result from the lack of physical or emotional presence of a parent and many other circumstances that cause a long-term stress. The contemporary way of implementing prevention programmes focuses on compensating for deficits when it comes to the basic needs, but also on acquiring interpersonal skills. It is no longer an “aversive” prevention, but the one that aims at creating conditions that would enable a personal growth. Such perspective on prevention stems from personalistic anthropology and its main source of influence are deep interpersonal relations.
Sylwetki i twórczość współczesnych poetek kaszubskich
Gołąbek, Ludmiła (Kuria Metropolitalna Gdańska, 2008)
Kashubians, the ethnic group living in the Pomerania region for hundreds of years and speaking its own language, has created its own culture and tradition, also literary. The Kashubian literature, although barely a hundred-and-fifty-year-old, has a quite considerable output, especially of poetic works. Poetry conveys what is important and most intimate for a given community. Reading this literature, we can discover Kashubians’ most cherished values recorded in it. During less than one hundred and fifty years, they have turned out numerous collections of poetry, several anthologies as well as many works published in the papers or special issues. Yet, the history of this literature has never been fully analyzed and the contemporary poetry criticism is almost non-existent. Among the poets contributing to the panorama of the latest Kashubian poetry there are several women. Three of them: Krystyna Muza, Ida Czaja and Bożena Szymańska deserve a special attention, and the achievements of the latter will be briefly outlined here. When analyzing their poetry, I examined the themes, space in which they put their lyrical “I” and their characters, as well as the poetics of their works. Poetry is a space in which they discover and create their identity. They define it in relation to their own self, to another person, to the highest values.
Sytuacja rodziny w Europie Zachodniej na przykładzie Austrii
Romejko, Adam (Kuria Metropolitalna Gdańska, 2008)
W domu ojca
Witkowska, Ewa (Kuria Metropolitalna Gdańska, 2008)

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