Studia Bydgoskie

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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).
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.
Anna Lewicka-Strzałecka, Nędza korupcji, Wydawnictwo SALWATOR, Kraków 2011, ss. 104.
Głuszak, Tomasz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
Aparat bezpieczeństwa w walce z Kościołem katolickim w województwie pomorskim (bydgoskim) w latach 1945–1956, wybór i opracowanie Tomasz Chinciński i Alicja Paczoska-Hauke, wstęp Alicja Paczoska-Hauke, IPN, Oddział w Gdańsku, Bydgoszcz–Gdańsk 2010, ss. 455, aneks.
Śmigiel, Kazimierz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2010)
Archeologia o początkach religii
Woźny, Jacek (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
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)
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.
Biblia i kultura
Starowieyski, Marek (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
The Bible is the most frequently translated and studied book in the world. As far as its translations are concerned, these often provided starting points for the literature of a nation, for example that of Armenia. Furthermore, the Bible has often been translated by the world’s foremost writers and those translations rank among the most outstanding literary masterpieces of nations. The Scriptures can be regarded from the point of view of religion (naturally, the most important meaning), history and literature, but also from the perspective of their influence on various aspects of life including culture in its broad sense – thus both on art and language. It does not mean, however, that those different viewpoints are contradictory – in fact, they are usually complementary. If we consider art, the Bible has always been a source of inspiration not only for Christian artists of all denominations, but also for Jews and non-believers. Artists selected those elements from the Scriptures which they considered important, even though they were not always significant from a theological point of view. The Bible was studied and commented upon in the Church, hence its influence on language. The liturgy used Bible-based religious songs; this led to the emergence of biblical music, which then left churches and became great concert works. Churches required artistic decorations; as a result, religious and biblical art appeared, which also left churches afterwards. The Scriptures used to inspire writers and poets, who composed works based on biblical motifs or with Bible-related titles. Finally, biblical subject matter appeared in film and even in ballet. Therefore, we may say the Bible has always provided the matrix for European culture and constituted its significant component, and its knowledge is key to understanding culture. All those issues are discussed in the book Tradycje biblijne (“Biblical Traditions”) Kraków 2011 (published by PETRUS), p. 518, with a foreword by Cardinal Gianfranco Ravasi. The presentation of the book in Bydgoszcz provided an opportunity to deliver this lecture.
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.
Bp Zbigniew Kiernikowski, W mocy słowa i sakramentu. Biblijne inspiracje współczesnego duszpasterstwa, Rozprawy i Studia Biblijne (RSB) 40, Oficyna Wydawnicza „Vocatio”, Warszawa 2011, ss. 622.
Chrostowski, Marcin (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
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.
Bydgoszczanie wobec Orędzia Biskupów Polskich do Biskupów Niemieckich z 1965 r. – relacja SB
Zmuda, Wenancjusz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2007)
Celestyn V a problem zrzeczenia się urzędu przez Biskupa Rzymskiego. Historia pewnego przypadku
Grzeszczak, Jan (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2010)
The spectacular resignation of Pope Celestine V on 13 December 1294 gave late-Medieval theologians and canonists a significant impulse to reflect on the possibility and procedure of abdication from the office of the Bishop of Rome. The article discusses the historical background to the election and resignation of Celestine V, formerly a pious hermit from the Abruzzi region mountains, who was raised to the Papacy by a decision of the conclave of 5 July 1294. His renunciation after only five months and nine days came as a great surprise to his contemporaries and caused tension in the Church, especially in the context of the problem with the Spirituals and the Colonna cardinals’ rebellion. Eminent theologians of the Middle Ages joined the discussion on the papal right to abdicate; these included Peter Olivi in his De renuntiatione papae and in his letter to Conrad of Offida as well as Giles of Rome in his De renunciatione papae. Both advocated the entitlement of any Bishop of Rome to abdication.
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.
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.
Cierpienie zwierząt w kontekście etyki chrześcijańskiej
Sprutta, Justyna (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
Nowadays animal torment is considered a sin. Today animals also have their rights, for example the right to respect and right to care. Consent to animal torment had, and often still has, its sources in misinterpreted biblical orders and in the views of certain outstanding thinkers (for example St. Thomas of Aquinas, Descartes and N. de Malebranche). The problem of needless animal suffering requires a reconsideration in the context of Christian ethics. While creating nature, thus animals as well, God provided it with great dignity, which we should respect and not destroy. Therefore every person should be responsible for nature, and thus for animals as well, since nature has also been called to participate in the glory of God.
Co z tą własnością? Moralne dylematy dotyczące własności
Gocko, Jerzy (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
The article presents a historical and systematic approach to major ethical questions on the nature of ownership. Any moral reflection on the issue is frameworked by the right to private property on the one hand, which the Church regards as one of the natural rights, and the principle of the common destiny of goods (destinatio communis) on the other. Both principles also point to the dual nature of ownership: its individual character, which serves a person’s good and helps satisfy human needs; as well as its social aspect, which has public good in mind. The principles along with the supreme principle of the dignity of the human person provide foundations for numerous detailed moral norms that regulate the nature of ownership. Their formulation was facilitated among others by reflections on the theology of the creation, the biblical tradition of jubilees (jubilee years), the dispute over usury and numerous references to the social teachings of the Church ranging from Leo XIII’s encyclical Rerum Novarum to Benedict XVI’s encyclical Caritas in Veritate.
Co znaczy być człowiekiem Eucharystii?
Kiernikowski, Zbigniew (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2007)
Człowiek duchowy i jego „poznanie” rzeczywistości nadprzyrodzonej wg Giovanniego Moiolego
Puziak, Marcin (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)
Czy człowiek tylko największym kapitałem?
Machowski, Adam (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2010)
Man is the greatest capital. At first sight, this statement from Caritas in Veritate, which numerous commentators have noticed and often quoted, seems promising. But it is not entirely satisfactory if devoid of the context of other words and the whole of the pope’s encyclical. This is so because man is not only greatest capital in the material world. Man is greater and goes beyond the world of economic and social values. In his latest encyclical, Benedict XVI says: “I would like to remind everyone, especially governments engaged in boosting the world’s economic and social assets, that the primary capital to be safeguarded and valued is man, the human person in his or her integrity: Man is the source, the focus and the aim of all economic and social life” – this is an excerpt from the papal document. The words that follow the definition of the human being as the greatest capital prevent us from misinterpretation of the document, from a false conception of man. Benedict XVI warns us that the real cause of the world’s present economic crisis is the wrong conception of the human person. The problem lies first and foremost in human nature, and only then can it be found in economy as well as social and political life. The only solution is to come back to true philosophy, anthropology and religion. A need arises for the return of metaphysics as a natural link between philosophy and theology. It is also important that the Pope points to love as the greatest power of the Christians and refers to its possible application in economic, social and political life. This leads us to the necessity of faith. Benedict XVI demonstrates optimism in his claim that reason can cooperate with the virtue of faith. This is the foundation for a society that is truly open – to God and another person, to grace and earthly values.

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