Studia Theologica Varsaviensia, 1989, R. 27, nr 2
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Pozycja Założenia etyki medycyny i bioetyki w Polsce. Perspektywa katolickaJuros, Helmut (Akademia Teologii Katolickiej w Warszawie, 1989)Pozycja Uwagi na temat powstawania obrazów świętych w starożytnym KościeleSeeliger, Hans Reinhard (Akademia Teologii Katolickiej w Warszawie, 1989)Pozycja Mesjańska uczta narodów na Syjonie (Iz 25, 6-9)Wodecki, Bernard (Akademia Teologii Katolickiej w Warszawie, 1989)Pozycja Czy teologia jest eklektyczna?Zuberbier, Andrzej (Akademia Teologii Katolickiej w Warszawie, 1989)Pozycja Profesja rad ewangelicznych jako konsekracja w nauczaniu drugiego soboru watykańskiegoIhnatowicz, Janusz Artur (Akademia Teologii Katolickiej w Warszawie, 1989)Pozycja Bogdan Jański i geneza zmartwychwstańcówMicewski, Bolesław (Akademia Teologii Katolickiej w Warszawie, 1989)Pozycja Zewnętrzne przyczyny upadku Kościoła w Afryce Północnej w świetle współczesnej literatury przedmiotuWaligórski, Wojciech (Akademia Teologii Katolickiej w Warszawie, 1989)The reasons of the fall of the ancient Christianity in North Africa, usually identified with the destructive influence of Islam seems to have been much more complicated. The contemporary historians have de voted attention to some aspects of the North-African history, which could have contributed to the total disappearance of the Church once being the pride of the West. None of them, however, tried to describe scientifically the issue in all its complexity. Meanwhile, the acquirements we possess let us state that this fall has been caused by the co incidence of many unfavourable factors. Only a part of them influ enced the African Church from the outside. These last factors described in the above article started to be of the great importance since the Vandal conquest in 489 A.D. The persecutions taken up for several times by the arian Vandal kings have caused many martyrdoms and started the emigration of the catholic population to Europe. The Vandal rule have stimulated this emigration also indirectly, being un able to stop the raids of the nomadic Berber tribes from the South. The emigration increased in the Byzantie period. The Constantinople emperors not only failed to defend the country and brought about the ruin of the economics by their fax policy. Nominally protecting the Church as a matter fact they have weakened it by implanting in Africa the Christological controversies not known there before. The Islamie conquest and rule have completed the fall of the ancient African Church. Though the status of the „People of the Book” assured Christians a freedom 'of worship, still the conditions which were connected with this law led the last Christian communities to decay. Already very weakened, couldn’t they survive open persecutions. They occured admitedly rarely, braking the practice of the tolerance, but they did. After one of them, that of Abd-al-Mumin in 1159 A.D. there were no more Christians in North Africa. There should had been, however, still some other reasons of the fall of the African Christianity. The outside factors were similar to this which influenced the Church in Egypt or Syria. Those Church suffered setbacks or were eclipsed in some measure, but only in North Africa the Christianity was supplanted. One should look for them in its internal, ecclesiastical problems.Pozycja Ikonografia maryjna w polskiej sztuce XIX wiekuMoisan, Krystyna S. (Akademia Teologii Katolickiej w Warszawie, 1989)Pozycja Wpływ rycin z kręgu P. P. Rubensa na potrydencką ikonografię Ostatniej Wieczerzy w PolsceDziubecki, Tomasz (Akademia Teologii Katolickiej w Warszawie, 1989)The Trident Council made the artists to renew the power of communication of the holy images, especially those representing the stories from the Bible. As Kenneth Clark has noticed the theological ideas for which the night picture have been found, were received by the faithful quicker and deeper. This essay presents a process and the factors which were leading to a creation of the representation in art of Christ’s Last Supper. It is a truism that any knowledge of the iconography of the XVII c. Polish painting should be started on researching the graphic works. A certain way of composing the iconography of Last Supper has been examined in a group of anonymous printings, at present in a possesion of the Printing Cabinet of the Warsaw University Library. The group consists of printings cut in XIX c. of theological and prayer books that had been published during XVII and XVIII centuries. Most of them represent the Last Supper after the picture of Rubens in 1620 for Saint Romuald church in Matones, Belgium, now at the Brera Gallery in Milano. The composition of Rubens picture reflects the Last Supper painted in 1591 by Ludovico di Caroli, called II Cigoli, whom Rubens met in Firenze during the visit in Italy in 1600-1608. The picture of Rubens has been popularized by a print of Boetius à Bolswert. The composition of that print differs from painting only in details. All the compositions, both oil pictures and graphics, were made 'after print of Bolswert. The above mentioned printings are more or less exact patterns of the Rubens compositions, petrificationdng its certain parts, what constituted a constant set of forms, which can be traced in a few baroque pictures in Poland. This is symptomatic which parts constitutioning the iconography were of interest for the authors. The printings do not repeat the details of the architectural back ground created by Rubens. In most of them the background consists of two empty niches and two Tuscan columns. The upper part of that background is covered by a curtain, larger than on Bolswert print. Characteristic detail of the composition is oil lamp represented neither by Rubens nor by Bolswert. Such a lamp can he seen on the Abraham van Diepenbeeck (1996-1675) print made in 1650 for the following edition of Missale Romanum, by Planting editions in Antwerp. Representing the simpler background, the authors avoided the difficult art of designing the architecture and were able to focussed the spectator’s attention on the main dramatis personae of the Last Supper. Those authors made Jesus and Judas the main figures of the Last Supper.. The two were always represented in the same design. Even every detail of their alothing was the exact copy of the origin The gestures of Jesus, who is praying over a loaf of bread and a chalice of wine, what stylizes the Eucharistic iconography of the Last Super, and of Judas, who is turning back from Christ and other Apostles concetrated on the mystery, and looking straight towards the spectator, are represented with a symptomatic consequence. The figures of other Apostles the authors designed freely, without closer relation to the origin. This consequence in representing the figures of Jesus and Judas and lack of such a consequence in representing other figures, together with the sparing design of the background leads to the conclusion that the authors of those graphics, acting in the artistic atmosphere of the epoch, were to show the basic theological ideas of Last Supper. The composition of Rubens – spreaded by the print of Boetius à Boiswert – had been modificated according to abilities of the local artists and according to the requirements of the ministration. The described process of vitalizaition by simplification is an example of a very baroque trend to intensification of the biblical imagery through record ing the basic elements of which it constituted. That process facilitated the reception of the ideas. The authors of the mentioned representations in Poland – using the Flemish iconography – wanted to indi cate the roles of Jesus and Judas as the main persons of the dramatic events during Last Supper, when the Eucharistic Sacrament of Love and its betrayal took place.Pozycja Charles Journet. Szkic teologicznyZuberbier, Andrzej (Akademia Teologii Katolickiej w Warszawie, 1989)Pozycja Status teologiczny religii niechrześcijańskichDajczer, Tadeusz (Akademia Teologii Katolickiej w Warszawie, 1989)Pozycja Początek misji katolickich w północno-wschodnich Indiach (1889-1915)Bednarz, Julian (Akademia Teologii Katolickiej w Warszawie, 1989)Pozycja Legenda o świętej Mariane w języku kipczackim Ormian polskichTryjarski, Edward (Akademia Teologii Katolickiej w Warszawie, 1989)Pozycja Współczesne tendencje w mariologii dogmatycznejNapiórkowski, Stanisław Celestyn (Akademia Teologii Katolickiej w Warszawie, 1989)Pozycja Bibliografia prac ks. Leszka KucaJędrys, Jerzy (Akademia Teologii Katolickiej w Warszawie, 1989)Pozycja O. Hugolin Langkammer OFM, Teologia Nowego Testamentu. Część pierwsza: Ewangelie – Dzieje Apostolskie – Listy Katolickie – Apokalipsa. Jezus Chrystus wczoraj – dziś – na wieki, Wrocław 1985, ss. 289 + 3 nlb. Część druga: Paweł – List do Hebrajczyków. Ex Deo – per Christum (in Christo) – ad Deum. Wrocław 1984, ss. 295 + 7 nlb.Łach, Jan (Akademia Teologii Katolickiej w Warszawie, 1989)Pozycja J. Reiter/U. Theile [red.], Genetik und Moral. Beiträge zu einer Ethik des Ungeborenen (Moraltheologie interdisziplinär). Grünewald, Mainz 1985, ss. 2Marcol, Alojzy (Akademia Teologii Katolickiej w Warszawie, 1989)Pozycja K. Wiśniewska-Roszkowska, Eros zabłąkany, Warszawa 1986, wyd. Odiss, ss. 244.Warzeszak, Stanisław (Akademia Teologii Katolickiej w Warszawie, 1989)Pozycja Ks. Mieczysław Olszewski – Pastoraltheologische Konzeptionen in der Orthodoxen Kirchen Russlands des 19. Jahrhunderts und ihre Zourdnung zur Asketik. Eine Pastoralgeschichtliche Untersuchung. Münster in Westfalen 1984, stron 304.Nowak, Antoni J. (Akademia Teologii Katolickiej w Warszawie, 1989)Pozycja Johann Enichlmayr, Wiederverheiratet nach Scheidung. Kirche im Dilemma. Versuch einer pastoralen Aufarbeitung, Wien (Herder) 1986, ss. 196.Nowak, Antoni J. (Akademia Teologii Katolickiej w Warszawie, 1989)