Wrocławski Przegląd Teologiczny, 2014, R. 22, Nr 2

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    Ostatnia Wieczerza i poszukiwanie świętego Graala
    Stasiak, Sławomir (Papieski Wydział Teologiczny we Wrocławiu, 2014)
    In my opinion there are a few themes which succeeded in receiving so many literary, artistic and even scientific analysis as Grail. A look at this reality is full of controversy and extremes. Everything depends on the point from which the reality is observed. Full of mystery tales of medieval knights became the reason of the attentive looking at the most important romantic novels of Grail. In these texts, it appears in various forms, hence came the question: What was the Grail? The most common answers are: 1) a container for a stained with blood, severed head; 2) a wide and fairly deep jeweled plate; 3) the dish of the Last Supper; 4) an object made of difficult to define material; 5) a beautifully decorated dish in the shape of the cup; 6) a cup filled with blood of the Savior; 7) a small stone. As a result of an error Grail was also called Sankgreal. So as we see among many answers to this question, there are very extreme opinions. They are represented by the work of two women: Jessie L. Weston from the early twentieth century and Janice Bennett written a few years ago. All these searches lead to two symbols: “the cup (of wine)” and “blood”. The reality, which we try to touch in this study appeared to us in a very complex form, both in terms of texts, which should have been analyzed as well as the source of the theme of Grail. Studies may be very different, and the results difficult to predict. However, the themes of wine and blood present in the descriptions of institution of the Eucharist at the Last Supper, became the guides in the search. It seems that something had to decide on the unique ness of the dish that has focused an interest of so many literary, artistic and scientific works. In my opinion it was the wine which has been transformed by the Savior into His blood. This reality can be seen as a literary theme shared by many romantic novels of Grail. It could also be seen as the cult of relics of the Savior, as in the history of the Chalice of Valencia Cathedral. Invariably, however, it is still the extremely fascinating subject and let it remain.
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    Apostołowie dowodem boskości Jezusa (Mt 10, 2)
    Rucki, Mirosław (Papieski Wydział Teologiczny we Wrocławiu, 2014)
    In the paper, the idea and the functions of Apostles is discussed in the context of 1st century Judaism. The main characteristics for the rabbis’ disciples are presented according Talmudic writings and the documents found in Qumran. It was found that it was not customary to appoint “messengers” from among the disciples for any specific purpose apart of usual things that a messenger could do in the name of someone who sent him. Since the word “apostles” appears only once in the Matthew Gospel (which is proved to be the most “Jewish” New Testament book) in the specific context, it could be considered as a remez (a hint) pointing out some important issue. In fact, three main functions assigned to Apostles by their Master, seen in Jewish context of 1st century discipleship, were the clear evidence of Jesus’ divinity.
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    Second International Conference on Christian Hebraism in Eastern Central Europe. Budapeszt, 10–12 czerwca 2014 r.
    Pietkiewicz, Rajmund (Papieski Wydział Teologiczny we Wrocławiu, 2014)
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    Święty Paweł na macedońskim odcinku Via Egnatia (Dz 16, 11-12; 17, 1)
    Rambiert-Kwaśniewska, Anna (Papieski Wydział Teologiczny we Wrocławiu, 2014)
    When St. Paul first set foot on the European continent, he travelled along the routes of the ancient province of Macedonia. The cities which he chose as his missionary destinations were not accidental. In fact, almost all of them were located along the Roman military route called Via Egnatia, which was laid down to allow for the smooth redeployment of troops through the harsh mountainous stretches of Macedonia. Although the Apostle’s journey along Via Egnatia was passed over in silence by the author of the Acts, it does not mean that the said road did not play an important role during Paul’s missionary journeys. Thanks to historical, archaeological and literary reconstruction, we can now prove that, although Via Egnatia was not of great importance for Paul’s missionary strategy, it significantly contributed to the expansion of Christianity and the development of the Early Church.
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    „Nie jesteśmy prorokami nieszczęścia”, czyli inspiracje homiletyczne „Dokumentu z Aparecidy”
    Kowalski, Rafał (Papieski Wydział Teologiczny we Wrocławiu, 2014)
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    Syn Boży wzywa do nawrócenia (Ap 2, 18-29)
    Klinkowski, Jan (Papieski Wydział Teologiczny we Wrocławiu, 2014)
    In the literary composition of the Letter to the Seven Churches of the Apocalypse, the central position is occupied by the Letter to the Church of Thyatira. Christ introduces Himself to the community of Thyatira as the Son of God and to this revelation, the remaining six letters’ these representations refer to. In the letter to the community of Thyatira, the image of Christ alludes to craft work. The Son of God is revealed in this manner, the human face of Christ, who is similar to us and participates in our human existence; introdu cing at the same time, a divine element: Hence the ones who joined their fates with Christ are invited to participate in the life of God, and, they must as well overcome this world’s lifestyle, which is frequently based on compromises with evil. A symbol of this compromise is the figure of Jezebel and he who adopts this style of life, walks on the path of sin and is called to repentance by the Son of God. All people standing by Christ are free and the boundaries of their freedom were stated at the apostolic meeting in Jerusalem, in the year 49A.D. He who defeats the sin of compromise, with the world’s deities, will be the co nqueror and will gain full participation in the triumph of the Son of God; i.e. he will participate in His resurrection. Modern man has built his somewhat newer world of myths and also at tempted to reconcile it with the faith in Christ: Thus the Son of God’s call to repentance still prevails. Today Christ calls to us: change your way of thinking and living, you cannot serve the modern world’s “deities”, who are trying for the sake of economical or social reasons, to deprive a man of his rightful digni ty; or even to take his life if it does not correspond to the worshipped ideal!
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    Mistyczne implikacje arystotelesowskiej koncepcji miejsca naturalnego
    Kiwka, Mirosław (Papieski Wydział Teologiczny we Wrocławiu, 2014)
    The principal object of this paper is to depict a basic outline of the Aristotelian theory of natural place and to analyze its little known adaptations to express mystical thoughts of chosen Christians authors in different periods of history. To achieve a determined purpose in such a way, first there were presented principal assumptions of Aristotelian model of cosmos and in this context fundamental statements of the theory of natural place were sketched. Next there were discussed selected fragments of the writings of Christian authors containing the adaptations of Aristotelian view. There were analyzed fragments of the following texts: Confessions of St. Augustin, sermons and treatises of Meister Eckhart and works of St. John of the Cross. In the analyzed fragments Aristotle’s theory was adopted in a metaphorical sense to express and explain the spiritual realities of human life in its most fundamental perspective of the union with God. On the grounds of Christian mystical thought Aristotelian model of the world was used by several authors as exemplifications of many different aspects of a mystical process.
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    Kościelna działalność wrocławskiego biskupa Wawrzyńca w latach 1208–1232
    Jerzak, Norbert (Papieski Wydział Teologiczny we Wrocławiu, 2014)
    In January 24, 1207 through archbishop Henry Kietlicz, Pope Innocent III issued a bull, which main content was to remind the polish princes of the right of free election, under penalty of excommunication for the opposition. Prince Henry the Bearded in order to avoid the conflict with the church, supported the candidacy of Wroclaw’s canon Wawrzyniec. The new bishop of Wrocław came probably from the lineage of knights – the lords of Pogorzela near Brzeg nad Odrą and walked out of the chapter. A very important moment in the life and pastoral activity of Bishop Wawrzyniec was to participate in the fourth Lateran council in 1215, convened by Pope Innocent III. The Council fathers occupied i.a. with an important problem, which is going to be occupied by the bishop Wawrzyniec, ie. the matter of ecclesiastical tithes, when the bishop Wawrzyniec come out strongly against the policy of Henry the Bearded, which release German’s settlers from payment of this dues. In the last years of his life, prominent archbishop Henry Kietlicz, with whom bishop Wawrzyniec was generally in good relations, was losing slowly the gained influence and was leaving by most faithful collaborators of the episcopate. Many historians believed that this group joined also the bishop Wawrzyniec, because in last years of live of archbishop, he stood firmly at the side of Henry the Bearded. Bishop Wawrzyniec has contributed to the development of the organiza tion of the diocese of Wrocław. He, who had good relationship with the cathedral chapter held a minor reforms aimed at strengthening its organizational structures. During the reign of bishop Wawrzyniec there was extended an episcopal office, which served primarily the private needs of the bishop and later ecclesiastical issues of his diocese. It wasn’t given to bishop Wawrzyniec to play a significant political role comparing to so prominent and powerful prince, as Henry the Bearded.
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    Katechumenat jako droga do dojrzałości chrześcijańskiej na kolejnych etapach rozwoju człowieka
    Jastrzębski, Andrzej (Papieski Wydział Teologiczny we Wrocławiu, 2014)
    From the very beginning of the Church’s history the catechumenal pedagogy played a crucial role. Its aim is to foster the development of mature Christians able to show concrete signs of conversion, i.e. trust in God and love of enemies. There were times when catechumenate was abandoned but in the most important periods of Church’s history it was fully bloomed. The pedagogy of catechumenate is based on quite simple principles: the Word of God, liturgy, and community. This pedagogy leads a candidate for baptism or an already baptized person to be able to fully receive the grace of it, which is the surrender to God’s love and forward it into the world where he or she lives. The pedagogy of catechumenate seems to be universal and applicable for many purposes: for religious education and formation, for reviving faith, for new evangelization and for reinforcing a believer on different stages of human development over time.
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    „Proście Pana żniwa”. Osiemdziesiąt lat praktyki dnia kapłańskiego
    Giemza, Bogdan (Papieski Wydział Teologiczny we Wrocławiu, 2014)
    The number and quality of priestly and religious vocations is the key issue for the life of the Church. The practice of so-called first Thursdays of the month originated in the Church in 1934. It involves offering within a given day of every month of the mass and Holy Communion as well as other prayers, work, suffering and joy through the intercession of Mary, for the sanctification of priests and religious persons, and for the numerous and good vocations to the service of God. The initiator of this practice was a Salvatorian priest, Fr. Paschalis Schmid (1887–1957). The article “Pray to the Lord of the harvest”. Eighty years of celebrating the Priest’s Day shows an overview of the origins and the essential elements of this pastoral initiative, highlighting its timeliness, which is not so much due to the respect for history, but because it touches the sensitive element of the vocation Ministry.
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    Odrodzenie praktyki namaszczania chorych w niemieckim luteranizmie
    Froniewski, Jacek (Papieski Wydział Teologiczny we Wrocławiu, 2014)
    In catholic circles there is a rather common belief that Lutheran Churches do not practice the anointing of the sick. The source of such a belief is the teaching contained in the M. Luther works, where the sacramental nature of the anointing of the sick is categorically denied. In modern times however, and especially since the middle of the 20th century, in many Lutheran Churches we have been able to notice a come back to the anointment rite, seen as a form of service of the Church towards the sick testified in the New Testament. This process is also a fruit of the development of mutual ecumenical links. The paper presents this phenomenon within the German Lutheranism, where is has the longest history and rich liturgical forms. A detailed analysis of the de velopment of the liturgical forms of the anointing of the sick in the Lutheran Churches of Germany since the 19th century leads to optimistic theological conclusions as to the ecumenical prospects in this domain.
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    Nauka Orygenesa o grzechu
    Chłopowiec, Michał (Papieski Wydział Teologiczny we Wrocławiu, 2014)
    Social upheavals in the 3rd century AD, caused by the decline of the paganism, growth of the influence of Gnosticism and strengthening of Christianity, as well as the decline of morals accompanying these social changes, led Orygenes to deep reflection on the subject of evil and towards searching for the best ways to eliminate it. To have a chance of victory, the nature of evil and sin had to be described first. The author proposes that humans have an innate tendency to evil, that evil is a natural attribute of humanity and sin appears in human existence naturally, as an external compulsion. The only way to free oneself from this series of misfortunes is to make an effort towards the conversion to good. Evil that affects human beings is dualistic: it’s not a gradual phenomenon but an opposite of good. And thus, if humans are inclined to evil, one needs to accept it as an inherent part of the world and learn how to both reluctantly coexist with it, and how to battle it with the help of spiritual beings. Orygenes’ analysis of sin is based on an allegorical interpretation of the Revelation of the Holy Scriptures. He gives the reader specific directions and describes the process of reconciliation with the Church.
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    Archeologia biblijna: odkrywanie świata, w którym powstawała Biblia
    Arndt, Marian Bernard (Papieski Wydział Teologiczny we Wrocławiu, 2014)
    The article discusses biblical archaeology from a generic viewpoint. How are we to understand “Biblical Archaeology”, or better still “The Archaeology of the Middle East”? What do we really mean when we talk about biblical archaeology? It is effectively the same as any other type of archaeology, but limited to a particular land and defined in a particular period of time. As regards scientific methodology, biblical archaeology is not different from any other general archaeology. The only distinguishing feature is the sub ject of the research. These are: the biblical land – Palestine and the time – from Abraham to the Apostles. These are the narrow parameters. Obviously there is also a wider perspective. During the excavations one discovers the influences, dependences and contacts with other developed cultures of the Near East (Mesopotamia, Egypt, Asia Minor). These contacts made their mark on the culture and men tality of the People of Israel and indirectly also on the Sacred Scripture. The same can be said as regards the time factor. The most ancient, at the time of Abraham, even if prehistoric, had an influence on the development of the civilization and culture and therefore on the language and idiom of the Bible. The post-Apostolic times (the Byzantine and Crusader era) are the conse quence of the biblical times. They bear witness to the preacing of the Gospel. This means that biblical archaeology is not only interested in Palestine, neither is it interested only in the time from Abraham to the Apostles. It is interested in all the neighbouring states and in the times prior to the Bible as well as the more recent times. Biblical archaeology is not a proof of the Bible’s historical authenticity, even when objects and structures that are mentioned in the Bible are brought to light. It not only discovers the biblical world, but reveals the world in which the Bible was written. An essential part of the article is the list of archaeological sites. The data for each site is made up as follows: – The modern name – frequently this is an Arab toponym (the name of the site at the time of excavation, its Arabic name) – The location – The ancient name in brackets – The years of excavations – A general review of the findings: the periods identified on site, and de tails of the most important artefacts brought to light.