Studia Bydgoskie, 2009, Tom 3

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    Akademickie pielgrzymki do Doliny Śmierci (1977–1982)
    Zmuda, Wenancjusz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
    The author of the article presents the history of the Death Valley in Bydgoszcz, which at the beginning of World War II bore witness to mass executions of Polish people. He also discusses the origins of this site as a pilgrimage destination and a place of prayer for the residents of Bydgoszcz, and then moves on to explain the significance of the local Academic Ministry in the pilgrimages of the 1970s and 1980s. To justify his opinions, the author uses archival sources and also investigates secret police reports held in the Archives of the National Remembrance Institute (IPN).
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    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.
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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.
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    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.
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    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.
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    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.
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    I Ogólnopolska Konferencja Naukowa „Co się dzieje z wartościami? Próby diagnozy”. Sprawozdanie
    Stachewicz, Krzysztof (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
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    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.
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    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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    Ks. Henryk Ciereszko, Ksiądz Michał Sopoćko profesor, wychowawca i ojciec duchowny alumnów i kapłanów, wyd. Kuria Metropolitalna Białostocka, Białystok 2008, ss. 152 + XXXII.
    Szukalski, Wojciech (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
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    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.
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    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.
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    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.
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    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.
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    Ocena „Liber regularum” Tykoniusza przez św. Augustyna
    Czyżewski, Bogdan (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2009)
    Ticonius was an African author who lived in the second half of the fourth century. He wrote a handbook on biblical hermeneutics, the oldest in the Western world, known as Liber Regularum. St Augustine refers to the text in his Doctrina Christiana (III, XXX–XXXVII), which includes an evaluation of Ticonius’ book. We should bear in mind that the Bishop of Hippo does not discuss the Rules by Ticonius in detail, nor does he provide an in-depth text analysis. What St. Augustine offers here is a general explanation and indication of Ticonius’ positive and negative approach to certain hermeneutical and theological issues. The assessment concerns three essential aspects: the overall applicability of Ticonius’ book and its practical use; its biblical elements; and its theological meaning. In general, St Augustine’s evaluation of Ticonius’ work is not entirely negative. The Bishop of Hippo frequently stresses the double meaning of the Holy Scriptures: corporeal (or literal) and spiritual. Although St Augustine does not admit it openly, Ticonius seems to have been of the same opinion, as demonstrated by his Rules, which were meant to be the key to proper interpretation of the Holy Scriptures. It must be noted however that both authors approached the issue in two different ways. St Augustine advocated the use of allegory, whereas Ticonius preferred to employ typology.
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    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.
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    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.
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    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).