Studia Gdańskie, 2009, T. 24

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/27158

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    Wojciech Bołoz, Bioetyka i prawa człowieka, Wydawnictwo UKSW, Warszawa 2007, ss. 283.
    Meller, Jacek (Gdańskie Seminarium Duchowne, 2009)
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    Der Islam in Polen – zur Geschichte und Bedeutung der polnischen Tataren
    Romejko, Adam (Gdańskie Seminarium Duchowne, 2009)
    Obecnie jednym z bardziej popularnych tematów w Europie jest islam. Wspólnocie muzułmańskiej poświęca się liczne wydawnictwa naukowe, popularnonaukowe, a także audycje radiowe i telewizyjne. Krajem, który ma ciekawe doświadczenia związane z muzułmanami, jest Polska. Większość polskich muzułmanów stanowią Tatarzy. Pierwsi osadnicy tatarscy przybyli na ziemie polskie w XIV w. Pomimo różnic kulturowych, szczególnie religijnych, przyjmowano ich chętnie. Miejscowi władcy cenili ich umiejętności żołnierskie. Tatarzy zasymilowali się, przejmując wiele lokalnych zwyczajów, np. związanych z kuchnią. Ich wyróżnikiem jest religia – islam. Interesujący jest sposób rozumienia przez Tatarów polskości. W sensie politycznym, odnosząc się do państwa zamieszkania, określają się mianem Polaków. Biorąc pod uwagę przynależność religijną nazywają siebie Tatarami. Polakami określają wtedy chrześcijańskich (katolickich) sąsiadów. Życie Tatarów było i nadal jest związane z życiem polskiego społeczeństwa. Problemy całego kraju były także ich problemami. Wielu z nich brało udział w walkach narodowowyzwoleńczych w okresie rozbiorowym. W czasie drugiej wojny światowej członkowie tatarskiej elity, podobnie jak polskiej, ponieśli liczne straty. Po zakończeniu wojny wielu Teatrów wyjechało na tzw. ziemie odzyskane. Jako pełnoprawni członkowie wspólnoty polskiej Tatarzy cieszą się pełną wolnością obywatelską i religijną. Z jednej strony wskazuje się, że stanowią oni przykład pokojowej koegzystencji świata islamu i zachodniego, z drugiej zaś postrzega się ich jako pośredników pomiędzy (chrześcijańską) Europą a światem islamu.
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    Austriacka droga do Unii Europejskiej
    Romejko, Adam (Gdańskie Seminarium Duchowne, 2009)
    After the First World War the Austro-Hungarian Empire was broken up. Austria, with most of the German-speaking parts, became a republic. It was officially known as the Republic of German Austria. Not only did the Entente powers forbid German Austria to unite with Germany, they also forbade the name; it was therefore changed to the Republic of Austria. 1938 Hitler proclaimed an incorporation of Austria to the Third Reich. Austria thus ceased to exist as an independent state. After the Second World War Austria was divided into a British, a French, a Soviet and an American Zone. On 15 May 1955 Austria regained full independence by concluding the Austrian State Treaty with the Four Occupying Powers. On 26 October 1955 Austria was declared „permanently neutral” by act of Parliament. The second section of this law stated that „in all future times Austria will not join any military alliances and will not permit the establishment of any foreign military bases on her territory”. Austria is active in the United Nations and experienced in UN peacekeeping efforts. Austria has played an active role in the Organization for Security and Cooperation in Europe (OSCE) too. Vienna hosts the Secretariat of the OSCE and the headquarters of the United Nations. Austria traditionally has been active in „bridge-building to the east”, increasing contacts at all levels with Eastern Europe and the states of the former Soviet Union. Austria became a member of the European Union in 1995. In February 2000 the conservative People’s Party formed a coalition with the Freedom Party. The 14 other member states of the European Union condemned Austria’s new coalition and froze diplomatic contacts. Austria has benefited from EU accession. Current figures confirm the fact that Austria is above the EU average when it comes to economic growth, unemployment, gross domestic product (GDP) per capita and employment levels.
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    Motyw anioła – stróża i opiekuna – w wybranych pieśniach Kościoła katolickiego
    Kochanowska, Emilia (Gdańskie Seminarium Duchowne, 2009)
    This article showed the popularity of a motive of an angel in Polish and Latin songs of the Catholic Church. Lyrics of these songs often come from episodes of the Holy Bible and speak about a special angel – a guardian from God. Angels are described with a melody: raising (the angel goes to God), falling (the angel descends from God to people), repetition notes (prayer), bow (angels which are near everybody). Every song shows an angels mission in the world through the lyrics and the melody.
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    Msze per annum (I-V) ze „Zbioru pieśni nabożnych katolickich do użytku kościelnego i domowego” opublikowanego w 1871 roku w Pelplinie
    Kaczorowski, Robert (Gdańskie Seminarium Duchowne, 2009)
    The article by Robert Kaczorowski depicts five so-called “Polish masses” (“Msze polskie”), which comes from the song-book published in 1871. In the 19th century in the Church of Poland this songs were very popular. They were sung instead of Latin songs and the Gregorian chant, which were difficult to understand and learn.
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    Processionale cisterciense – S II 56 z Archiwum Diecezjalnego w Oliwie
    Jasiewicz, Jan Jerzy (Gdańskie Seminarium Duchowne, 2009)
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    Rola cudów w procesie kanonizacyjnym
    Bukowski, Marcin (Gdańskie Seminarium Duchowne, 2009)
    After the Vatican Council II, interest in the issue of holiness intensified both among the clergy and among lay people. Sources of such an attitude must be sought for in the universal call to holiness which was clearly stressed by that Council. As the result of the Council invitation new patterns for following have started to be sought for, which in consequence awoke the interest of the people of God in beatification and canonization processes. This turn is accompanied by the conviction of the authenticity of the examples of life set by the Church, which due to the examination and confirmation by the special procedure is called canonized holiness. The statistics of entries to the Congregation for the Causes of Saints show however, that the need for patterns of holiness is much greater than the number of positively completed beatification and canonization issues. Quite often the reason of suspension of the issue is lack of miracles or problems with proving them. This state of things arises numerous questions about the role and the necessity of argumentation of miracles in the canonization procedure, especially in the context of skepticism which dominates contemporarily in relation to unusual events. The mentioned doubts and their socio-cultural context will be analyzed in the present article.
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    Koncepcje zdrowia i choroby w starożytnej kulturze klasycznej i w ujęciu biblijnym. Próba porównania
    Katolo, Artur J. (Gdańskie Seminarium Duchowne, 2009)
    In the ancient classical-pagan culture (Greece and Rome) existed conviction, that the illness acts from the patient somebody devoid reason (phroneisis), and unable to treat the moral decisions. Only the healthy and beautiful man (kalos) can be good (agathos). ”Kalos” was used to mark the moral virtue. “Agatos” marked the virtue of the physical health. In ancient Greece becomes visible gradual leaving from the magicreligious idea of disease and the health. Medical schools sought in the nature the reasons of the pathological states of the organism. Depending on the idea of “arche”, the state of health or disease dependes or from the system of atoms, or from the state of equilibrium between different qualities, or from the local disturbances in the organism, or from the influence of externa factors on the state of “humours” in the organism (secreta or vital powers). In ancient Rom the idea of the health and the disease, along the development of the medical knowledge and with more and more strong receipts of the greek’s culture, followed the retreat from the magic interpretation. One suspected the reasons of disease in natural factors and in the modus vivendi of the patient (especially in his customs). One sought also reasons of pathology in the physiological occurrences, basing on the humoral theory. The health was comprehended as the state of physiological equilibrium of the organism. The health was relative to good customs of the patient and profitable factors of the external environment. For Christianity, the sick is not somebody devoid of moral virtues, how this was seen in the ancient Greek and Roman. The sick is the man who needs cures on spiritual and physical level. The disease is not an effect of the anger of gods (from this idea was yet liberated the Greek and Roman medicine), but is relative to natural factors and bad customs of the patient. The biblical view improved this idea evidencing, that an efficient reason of every evil on earth is Satan, who can use the nature against the man. How long the man stays under the sin, so long the pathology touches him – body and soul. Whole man is ill, as the spiritual-physical unity.
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    Chrześcijańskie próby interpretacji samotności
    Łunkiewicz, Michał (Gdańskie Seminarium Duchowne, 2009)
    Differentiating kinds of solitude in literature is not univocal. Marian Zawada brings about the division into three categories of ”solitude” – he distinguishes “loneliness, seclusion and the state of being alone”. Henri J. M. Nouven in turn accepts the division into solitude as such and loneliness, while Tomasz P. Terlikowski singles out “solitude of emptiness” and “solitude of fullness”. Most of differences deal with the terminology used. Every author brings about the basic division of solitude into solitude understood positively and negative solitude. Though, due to more often appearing in literature, we accepted, in the present article, the division proposed by P. Tillich, who divides the notion of solitude into “loneliness” and “seclusion”, nevertheless the division whose author is M. Zawada has also been considered. In relation to the differentiation proposed by P. Tillich the Polish author broadens the classification of solitude by introducing the new term “the state of being alone”. We proposed to include “the state of being alone” differentiated by him into the notion of seclusion, though we will devote a separate fragment of the article to its discussion.
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    Formacja deuterokatechumenalna w Ruchu „Światło – Życie” jako droga do dojrzałości duchowej
    Tokarski, Fabian (Gdańskie Seminarium Duchowne, 2009)
    In the present article, undertaking the issue of spiritual formation in the “Light-Life” Movement, the vision of deuterocathechumenate according to Fr. Franciszek Blachnicki will be shown and his justification as an element leading to spiritual maturity. Then the moment of joining of a Christian the group of Christ's disciples will be presented. It takes place after the evangelization and personal acceptance of Jesus as Lord and Saviour, when a Christian undertakes the decision of joining the community. The role of baptism for the new life will be also analysed, which starts the “new” human being. Moreover, the fundamental role of following Christ-Servant and becoming of the Christian similar to the Immaculate will be shown.
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    Charakter chrześcijański w pismach Józefa Bilczewskiego jako świadectwo wizji wychowawczej Kościoła na przełomie XIX i XX wieku
    Dziekoński, Stanisław; Jankowski, Henryk (Gdańskie Seminarium Duchowne, 2009)
    In the history of pedagogical thought the issue of shaping character has often been taken up. This article, which analyses the writings of the outstanding Polish theologian and teacher, archbishop Józef Bilczewski, and pays special attention to their Christian character, is part of the above mentioned trend. The authors of the article provide answers to three fundamental questions: how did Józef Bilczewski define character, what elements did he recognise in it and in whom did he see the first model for the Christian character? The issues reflected upon in this article refer not only to the history of Christian pedagogical thought in Poland, but they are also relevant to contemporary pedagogical practice and upbringing. Developing a clear stand on the issue of forming character is also important for modern religious education, which by its nature is connected with upbringing in faith, and at the same time is oriented to the complete personal and social development of a man.
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    Teologiczna pedagogia ikony na przykładzie „Trójcy Świętej” Andrieja Rublowa
    Cichosz, Wojciech; Pankowska-Siedlik, Elżbieta (Gdańskie Seminarium Duchowne, 2009)
    Contemporary man not only thinks in pictures and visual presentations, but also expects a graphical perspective in almost every field of his life. Thus, without any reservations, an icon may be placed in the new, emerging cultural and educational context. The message which is presented in the Bible in words is painted in colours in an icon. An icon, on the one hand, conveys the history of important topics of faith (diachronic methodological postulate), and on the other, points to the constant and sempiternal teaching of the Magisterium Ecclesiae by presenting and justifying a contemporary look to basic, and at the same time, difficult articles of the faith. By means of visual images and especially through colours and their symbolism, the icon “The Holy Trinity” by Andriej Rublow encourages us to engage in spiritual contemplation, prayerful meditation and also invites us to commune and unite with God in the Holy Trinity. The colours used here reflect the rainbow and they have symbolic meaning commonly employed by icon painters. Also the depicted characters, their apparel, gestures and situation symbolize profound theological content. Each and every element has the task of conveying essential religious messages. The end result is much closer contact with God in the Holy Trinity and following this unity through love of other people. The atmosphere of prayer prevailing during the process of writing an icon creates favourable conditions for creating a painting replete with profound religious content. The fundamental message of the icon “The Holy Trinity” is to reveal the love of God in the Holy Trinity. It forestalls man and comes out to meet him. The scene depicted in Rublow’s icon invites the viewer to take part in the constant dialogue taking place between the Father, the Son, and the Holy Spirit. Its atmosphere creates a desire to live in the mystery of the Holy Trinity and in close communion with the Almighty. Furthermore, it reveals that every man must exist in community, both the earthly one (with others) and the eternal one (with God).
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    Kapłaństwo mężczyzn jako aspekt sakramentalności Kościoła
    Dańczak, Andrzej (Gdańskie Seminarium Duchowne, 2009)
    The women ordination to the priesthood is a question which provokes much debate in our modern world. The basis for the Church’s teaching on ordination is found in the New Testament as well as in the writings of the Church Fathers. In 1994 Pope John Paul II formally declared that the Church does not have the power to ordain women. And in 1995 the Congregation for the Doctrine of the Faith, in conjunction with the pope, ruled that this teaching “requires definitive assent, since, founded on the written Word of God, and from the beginning constantly preserved and applied in the tradition of the Church, it has been set forth infallibly by the ordinary and universal Magisterium” (Response of Oct. 25, 1995). The Church understands the Sacraments to operate by reason of their symbolism. And what they "operate" is a supernatural reality beyond the natural order. God chose twelve men to symbolize Christ as High Priest (vis-a-vis both God and the Church) as Head of the Body and as Groom to the Bride. Women cannot symbolize the Head (the Man Jesus Christ) to the Body, nor the Groom (the same Man Jesus Christ) to the Bride (the Church). It is not by the natural qualifications of any human being, male or female, as such that any supernatural effects of priesthood take place. That is why it is not by the natural qualifications of a woman functioning in the role of a priest that there would by any supernatural effects. That is why Christ chose only men to attend the Last Supper where He established the Eucharist and Priesthood. The Church does not see itself competent to ordain women. There would be no supernatural effects if she did make those changes since it is not by the functioning of natural or attained talents or human intentions, but by the divine chosen symbolism that divine mysteries are mediated in the Church. Thus it is not a put down or injustice of women to discriminate on the basis of supernatural symbolism received by the Church from God Himself. The sacramental awareness of the priesthood also corrects the political understanding of Church leadership as primarily a position of power. It is, rather, a position of authority: kingship, priesthood (the sanctifying role of offering the sacrifice) and prophecy (teaching with God's authority God's Mind on things), all as service to the flock, not as a political power in society. The minister is not chosen solely on the basis of a community's evaluation of his talents and functions towards their needs.
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    Interpretacje ratyzbońskiego przemówienia Benedykta XVI
    Babiński, Jarosław (Gdańskie Seminarium Duchowne, 2009)
    The speech made by Benedict XVI at Ratyzbon University provoked various responses in the non-Catholic circles (the Islams, the community of the Protestant faith as well as the circle of secular intellectuals). It was interpreted and criticized in many different aspects while Pope's main postulate is described in the appeal to combine all the effort, especially at universities, to be able to find the truth. It demands reintroducing the proper position of theology at universities. This will create the best and integral image of a man and the widest sphere of the culture and outlook on life dialogue including religious elements.
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    Uczony wierzący i praktykujący. Fenomen „teologicznego Nobla” A.D. 2008
    Krauze, Filip (Gdańskie Seminarium Duchowne, 2009)
    “The scientist who believes and practices his faith” – does not it sound somehow strange, especially in context of “positivistic mentality” and post- Marxist inspirations? Michał Heller is renowned Polish cosmologist, physicist and at the same time Roman-Catholic priest, who impressively contributed to theoretical and practical answer to the opening question. For his achievements in this field he was recognized with so-called “theological Nobel” – the Templeton Prize in 2008. The presentation, which explains meaning of the mentioned prize and includes abridged Heller’s biographic entry, appeals to his earlier writings on question of positivism’s impact on modern mentality. The bottom line is, that those versions of positivism, which put into question possibility of religion and metaphysics, arrogated being metaphysical programs by themselves and are falsified along with development of scientific method. Even so, “positivistic mentality” is still alive in some societies, partially as aftermath of Marxism and other anti-religious propagandas.