Studia Gdańskie, 2000, T. 13
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Pozycja Argumenty za i przeciw pierwszeństwu Ewangelii MarkaKowalczyk, Andrzej (Kuria Metropolitalna Gdańska, 2000)The scholars who accept priority of Mk base generally on five arguments: (1) near whole the material of Mk is found in Matt; (2) the composition of the synoptic gospels is very similar; (3) in some fragments of the synoptic gospels the order of the pericopes is the same, and where it is different, one of the synoptics accords with Mk; (4) the language and style in Mk is simple one; (5) the content of some pericopes. However against these arguments there are other arguments. Ad 1) Twenty-eight of Markan verses do not found in others synoptics. Ad 2) Similar composition of the synoptic gospels from the account of the baptism of Jesus not must point at the priority of Mk. It is probable that Mark removed two first chapters of the Matthean gospel because of account of the birth of Jesus did not fit to his conception of the gospel as the apostles' testimony about Jesus. Ad 3) The order of the pericopes in the synoptic gospels can be explained in three ways. Ad 4) There are fragments in Mk where Mark evidently corrected the Matthean text. Ad 5) There are in Mk some fragments more developed than in Matt, for example: Mk 7,24-30. Against the priority of Mk shows the fact that some redactional characteristics of Mk did not found in Matt neither in Łk but the characteristics of the language of Matt and Łk are found in Mk.Pozycja Bernhard Welte, Czym jest wiara?, Pax, Warszawa 2000, ss. 90.Bała, Maciej (Kuria Metropolitalna Gdańska, 2000)Pozycja Celebracja sakramentu bierzmowania w Kościele partykularnymParacki, Mirosław (Kuria Metropolitalna Gdańska, 2000)Pozycja Eucharystia w życiu Kościoła partykularnegoParacki, Mirosław (Kuria Metropolitalna Gdańska, 2000)Pozycja Europa DuchaVlk, Miloslav (Kuria Metropolitalna Gdańska, 2000)Pozycja Implikacje pedagogiczne antropologii Jacquesa MaritainaCichosz, Wojciech (Kuria Metropolitalna Gdańska, 2000)Pozycja Pozycja Koncepcja osoby ludzkiej w filozofii św. Tomasza z AkwinuCichosz, Wojciech (Kuria Metropolitalna Gdańska, 2000)While reading an extensive literature on the topic of a person and personality one can notice that unequivocal reading and understanding of the above mentioned notions is not entirely possible. The word person, which comes from the Greek prosopon (προσοπον) and Latin persona, has an ample history and meaning. The case is similar with words such as personality and personalism, which originate from it. Nevertheless, one thing is certain - everything took its beginning in the ancient Greek culture. At first the Greek word prosopon signified a mask used by an actor on the stage while playing the role of mythical hero or gods. As the time went by this term was used to signify the actor himself. Christian religion was a powerful impulse in the process of crystalisation of the meaning of the word person. It should be remembered that in the Bible God is a person. The Hebrew word phaneh should be translated as: the figure, or countenance expressing the whole human individual or God himself. Usually the way Boethius formulated this notion is treated as elementary: persona est naturae rationalis individua subtantia (a person is an individual substance of rational naturę). The conception of a person suggested by Saint Thomas is characterised by the following features: • the notion of the person consists of autonomy, reasoning and individual existence; • this notion also includes wholeness, therefore separately existing human soul is not a person; • the name of the person indicates inseparability or individuality of entity existing in any nature; • a person signifies a concrete man, and this stands for uniqueness and exclusivity; • a person is something far more than an individualised nature; • not every individual entity is a person, although it is included in the generic notion of substance, but this refers only to an entity that exists by itself (per se); • a person also signifies independence from any whole. A human person cannot be reduced to any worldly value, as man consists of both body and soul, which is spiritual, non-materialistic and timeless; • only a man can be called a person because he is the only singular entity (singulare) characterised by thinking nature that exists in natural world. Saint Thomas preserves the substantialistic theory of human person while referring back to both Aristotle and Boethius. Nevertheless, he sees the ontological condition of a person in a different element than Boethius. He assumes that the condition of the reality of the substance is the act of existence. Such attitude is a typically existential formulation and it is based on ascribing real existence to something only then if a given substance was originated by the act of existence.Pozycja Kościół katolicki wobec win przeszłościForte, Bruno (Kuria Metropolitalna Gdańska, 2000)Pozycja Ks. Ireneusz Pawlak, Muzyka liturgiczna po Soborze Watykańskim II w świetle dokumentów Kościoła, wyd. Polihymnia, Lublin 2000, ss. 470.Kaczorowski, Robert (Kuria Metropolitalna Gdańska, 2000)Pozycja Kwalifikacja śmierci polskich kapłanów z Wolnego Miasta Gdańska w świetle prawa kanonizacyjnegoFrymark, Tomasz (Kuria Metropolitalna Gdańska, 2000)Martyrdom is a constant and timeless phenomenon. It decides about the truthfulness of the Church also in our times. In this respect a martyr is a teacher and an example to follow while the Church is obliged to be concerned about the cult of martyrs. In order to prove that a certain death can be classified as martyrdom in the light of canon law during the process of canonisation, it is not enough to consider only the fact of death. Ali the formal and legal elements demanded by the canonisation procedurę, as necessary to decide about the martyrdom should be taken into account. Thus a discussion of two elements: personal (the persecutor and the martyrs) and formal (i.e. the reasons of martyrdom on both sides – persecutor's and martyrs') must precede the estimation of the death itself in the light of the canon law. The aim of this study is to show and explain why – on the basis of the materials collected during the canonisation procedure – the death of three Polish priests from the Free Town of Gdańsk – F. Rogaczewski, B. Komorowski and M. Górecki – could be classified as martyrdom. It was possible because both the personal and formal, as well as the material and moral elements in respect to their deaths agreed with the current teaching of the Church about martyrdom. Furthermore, they appeared to agree with the present practice of Sacred Congregation for Causes of Saints, i.e. the style in which the canonisation processes are carried on by the Roman Curia. Eventually, on June 13th, 1999 the Pope John Paul I I beatified 108 Martyrs, among them the three priests from Gdańsk. They are the first blessed connected strictly with the diocese of Gdańsk where they worked and died. The proper understanding of the problem discussed in this study teaches us to look at the time of war not so much as the time of terror, destruction and death but – in a different, supernatural perspective – as the time of heroic love, sainthood and virtue, which still bring good fruit in the Church, against the will of the persecutors.Pozycja Nauka i wiara – przestrzeń dialoguBała, Maciej (Kuria Metropolitalna Gdańska, 2000)Pozycja Nawrócenie jako droga do OjcaBramorski, Jacek (Kuria Metropolitalna Gdańska, 2000)Pozycja O ewolucji pomocy potrzebującym. Przyczynek do dziejów pracy socjalnej i charytatywnejKamiński, Tadeusz (Kuria Metropolitalna Gdańska, 2000)Pozycja Ontogeneza postaw „być” i „mieć” – wstępne poszukiwania empiryczneGrulkowski, Bronisław (Kuria Metropolitalna Gdańska, 2000)The main purpose of this article was seeking determinants of development of “to be” and “to have” attitudes. There was undertaken an empirical research of 34 persons with using “The Scale of «to be» and «to have» attitudes”. The results of this research show that people concentrated on „to have” anf these concentrated on “to be” do not differ in level of selfesteem. The significant differences between these two groups are connected with a type of orientation toward an external world (“to be”: open; “to have”: closed) and understanding and experience of the values. The results suggest need of further empirical researches and seeking of psychosocial determinants of attitudes “to be” and “to have”.Pozycja Paul Ricoeur, Andre La Cocque, Penser la Bibie, Seuil, Paris 1998, ss. 468.Bała, Maciej (Kuria Metropolitalna Gdańska, 2000)Pozycja Pojęcie kapłańskiej „caritas pastoralis”Nawrot, Jacek (Kuria Metropolitalna Gdańska, 2000)Pozycja Powołanie samodzielnej jednostki kościelnej na terenie Wolnego Miasta GdańskaBalicki, Tadeusz (Kuria Metropolitalna Gdańska, 2000)Interesting and eventful history of the city, situated at the banks of the Motlava river, is worth considering in the millennium year, also from religious point of view, which in the aspect of church administration, is connected with the Free City of Gdańsk. The aim of this article, where is presented the history of establishing, firstly the separate administration and then a diocese based on the law of exemption, will contribute to our better understanding of its history. Once in 1919 the Free City of Gdańsk was founded, on the strength of the article 102 of Versal Treaty, it included the area of approximately two thousand square kilometers. It took the areas which so far had belonged to two dioceses: Warmińska diocese and Chełmińska diocese. Soon after the Free City of Gdańsk had been established, there appeared problems about the further diocesal identification. Polish Catholics preferred to belong to Chełmińska diocese, as it had been so far. German Catholics were for joining Warmińska diocese, managed by German bishops. On 21st of April 1922, in order to soften the arguments, the Apostolic See by a decree Sanctisimus Dominus excluded the areas of the Free City of Gdańsk from the Warmińska and Chełmińska diocese, forming an apostolic administration. The Apostolic See appointed for its governor a bishop Edward O'Rourke, a former bishop of Ryga.Pozycja Proces tworzenia się kultury lokalnej na przykładzie Ziemi ŚwiebodzińskiejKoral, Jarosław (Kuria Metropolitalna Gdańska, 2000)Pozycja Tadeusz Gadacz, Rozumowe poznanie Boga, Bydgoskie Towarzystwo Naukowe, Bydgoszcz 2000, ss. 40.Bała, Maciej (Kuria Metropolitalna Gdańska, 2000)