Itinera Spiritualia, 2019, Vol. 12
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/30990
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Pozycja „Dotknęła frędzli jego płaszcza” (Łk 8, 44) – interpretacja zdania w świetle starożytnych świadectw biblijnych i pozabiblijnychZiemińska, Agnieszka (Wydawnictwo Karmelitów Bosych, 2019)Touching Jesus’ garment by a woman suff ering from a twelve-year discharge of blood rendered an uncontrolled flow of power (δύναμις) from his body and cured her. Did the fact that the woman’s touch concerned this specific part of the robe of the Master of Nazareth have some meaning? Bearing in mind the law of wearing tassels upon the hem of the garment (Deut 22:12) as well as the prophecy from Zach 8:23, we follow the history and the meaning of this appendage to the garment. It is certain that tassels upon robes were not an idea that originated in Jewish culture. We find evidence of garments with this kind of adornment on two Minoan seal stones from around the 17th c. BC, Assyrian bas-reliefs (9th c. BC) and also on some Egyptian artefacts (starting from around 15th c. BC). They are visible as additions to the robes of both important people (king, priest) and deities. In many cultures, tassels upon the robe gave a special status to the person who wore them. They served as seals and as such they constituted an alter ego of a person. Touching or grasping the fringes of someone’s robe gave the owner an affection and gave him that person’s power. It seems that the Jews, to the pre-existing custom of wearing this ornament, added, following God’s command, a specifically Jewish order to put in the tassels a blue thread (Num 15:38). Wearing the fringes widened with a new dimension – they were supposed to remind people of God’s commandments and his presence. In the case of the sick woman touching Jesus and also in the passage of Matt 14:34–36, where the sick people ask whether they could touch “the fringes of his cloak” both dimensions (ethnic – power, and specifically Jewish – memory of God commandments) are significant.Pozycja Polskie Archiwum Karmelitów Bosych: historia, wybitne postaci, metoda i zbioryZieliński, Jerzy (Wydawnictwo Karmelitów Bosych, 2019)In accordance with the old custom of monasteries, important documents, books and precious objects were assembled in arca trium clavium – a three-key chest. It served as a home archive. The 16th and the 17th centuries were not very good periods for the Carmelite archives. Most of the Discalced Carmelite monasteries were founded in the eastern territories of the Polish Commonwealth, which were lost as the result of numerous wars. However, over the centuries there were plenty of friars who undertook an eff ort to collect and describe archival materials. They were Fr Wawrzyniec of the Blessed Virgin Mary (d. 1682), Fr Jan Kanty Osierda (1878–1948), Fr Benignus Wanat (1934–2013), Fr Honorat Gil (1934–2015) and Fr Kajetan Furmanik (1929–1990). The contemporary archives of the Polish Discalced Carmelites were organised and ordered by Fr Wanat. According to the canon, which is binding in archival science, he described each unit in the Archives of the Province of Czerna adopting the following scheme: team name, reference number, unit title, earliest and latest dates, language, external description, number of cards/pages, notes, information about available microfi lms, scans or extra information about the unit. In 2012, the archives of the Province were moved from the monastery in Czerna to the monastery in Kraków, at 5 Zygmunta Glogera Street.Pozycja Nowołaciński przekład dzieł św. Jana od Krzyża w kontekście europejskiej latinitas doby renesansu i barokuSochacki, Damian (Wydawnictwo Karmelitów Bosych, 2019)The author focuses on issues relate to Neolatin translations, illustrating the basic assumptions of the so-called Jesuit baroque translation of the works of St John of the Cross, prepared by Andrzej Brzechwa (1584–1640), the first Polish Discalced Carmelite. Latin translations from vernacular languages became popular as early as the end of the Middle Ages, e.g. Giovanni Boccaccio’s The Decameron, thanks to its translations in prose and verse into the Romans’ language, found readers all over Europe. Brzechwa’s translation was in many respects a pioneering work, but it has not been scientifically reviewed yet. Although it does follow the extremist assumptions of Latin Baroque poetry (pure style, classical vocabulary), its rich workshop and preparation are laudable: an example may be the equivalent of the popular Spanish stanza proposed by Brzechwa: the so-called lyre in the form of the classic Sapphic stanza. This article, after a brief review of the distinctive features of Neolatin literature of the 17th century, analyses the grammatical and rhetorical layers of Brzechwa’s translation. It presents strategies for translating key phrases of the prose and poetry of St John of the Cross, comparing Brzechwa to one of the greatest representatives of Polish Latin Baroque, Maciej Kazimierz Sarbiewski (1595–1640).Pozycja Il ritratto spirituale della beata Vergine Maria emergenta dalla Sacra ScritturaPraśkiewicz, Szczepan Tadeusz (Wydawnictwo Karmelitów Bosych, 2019)The article examines the issue of Marian spirituality in the light of biblical revelation. It reminds us that although the original proclamation of the apostles, i.e. the kerygma contained in the Acts of the Apostles, focuses on the key event of the salvation of Jesus’ death and resurrection, without any direct mention of his Mother, the Apostle Paul mentions the Mother of the Messiah (Gal 4:4), and the evangelists not only place her in God’s salvific plan, but also show her virgin motherhood through the action of the Holy Spirit (Matt 1:18–25), and using different ways shape her spirituality. The Virgin of Nazareth, as a pilgrim in faith (Lk 1:45), a model of prayer (Lk 1:46; Acts 1:14) and a model of meditations on the word of God (Lk 2:19.51), is worthy of praise according to her own prophetic words, “From now on all generations will call me blessed” (Lk 1:48). The people of God, following Elizabeth (Lk 1:42), should proclaim Mary blessed because God, through his Angel (Lk 1:28), called her “full of grace” and chose her from all women as the mother of his son. Moreover, Christ’s followers should take Mary as the beloved disciple did (Jn 19:27) and should keep her “spiritual will” from Cana of Galilee: “do whatever he tells you” (Jn 2:5), which harmonizes with the words of God the Father in the theophany on Mount Tabor “Listen to him!” (Matt 17:5). The Bible shows Mary having with a unique task to fulfil in the history of salvation, which Christians must recognize by accepting her, opening themselves to her glory and accepting her motherly and exemplary attitude, always keeping in mind the full picture of the biblical message.Pozycja Die biblischen Bildsymbole der Kirche „Leib Christi“ und „Volk Gottes“ in der Ekklesiologie des 19. und 20. Jahrhunderts in Deutschland und in der dogmatischen Konstitution des Zweiten Vatikanischen KonzilsNyk, Piotr (Wydawnictwo Karmelitów Bosych, 2019)Reading Lumen Gentium, the Dogmatic Constitution on the Church of the Second Vatican Council, we can note that the mystery of the Church is explained on the basis of biblical metaphors. Two of them play a special role: the Body of Christ and the People of God. How did it happen that the theologians of the Council had assigned this special role to these metaphors while defi ning the Church? Did the theological movements of the previous centuries, especially in Germany, play a leading role in this choice? The answer to the above-mentioned questions is the topic of the present study.Pozycja Ciemność wiary współczesnego świata. Próba odpowiedzi wierzącego na podstawie Księgi Hioba, Psalmu 22 oraz doświadczenia św. Teresy z LisieuxKucharski, Bartłomiej Józef (Wydawnictwo Karmelitów Bosych, 2019)The present day is marked by wounds infl icted by two totalitarianisms: Nazism and communism. The fruit of their impact is the ever-growing sense of God’s absence in the spiritual experience of contemporary times. This paper refers to the testimonies of two artists: Beckett and Różewicz, to show the mood of the time of God’s death. John Paul II called this experience “a collective dark night enveloping the world.” Then it uses biblical testimonies to reveal that the issue of God who is absent or silent appears in the Book of Job or in Psalm 22 as well as in the descriptions of Jesus’ passion. These reflections lead to present the contemporary context of these biblical passages. Job’s torment is compared to the experiences described in the dramas of J.P. Sartre. In turn, Ps 22 and the Passion of Jesus carry with them the interpretation of the experience of the death of God that the contemporary world is experiencing. The culmination of all the considerations is to show the anguish of the night of faith of Thérese of Lisieux. At the end of her life she lost her joy flowing from faith. She thought that there was no heaven and that after death a darkness of nothingness awaited her. Her experience was connected with serious physical sufferings. Thérese’s agony seems to be a response to the dilemmas of contemporary times. Through her pain the Saint of Lisieux carries suff erings of atheists and through her intercession she pleads the grace of faith for them. Thérese is a gift for the Times when God seems to be absent and silent. Her faith, despite her experiences of emptiness and nothingness, saves the lost inhabitants of our times.Pozycja Isabel Catez: genésis de una vocaciónKaddissy, Antonio (Wydawnictwo Karmelitów Bosych, 2019)Attempting to reconstruct the vocational path of Élisabeth Catez, let us enter the world of her letters. Through her spiritual writings, she helps us see a set of small missions that are seemingly isolated from one another. However, when they are combined we can observe that from Élisabeth’s perspective there was Someone who merged all the events of her into a one whole. This study aims at demonstrating that any religious vocation must go through a set of events related to the life of the given person. The world of spiritual events is parallel to the world of daily life. Indeed, an authentic religious calling is born within one’s normal life. In fact, speaking about vocations means speaking about minor challenges that will change into small missions leading to a serious, magnificent religious vocation.Pozycja Symbolika małżeńska w mistyce św. Teresy z ÁvilaChmielewski, Marek (Wydawnictwo Karmelitów Bosych, 2019)The Bible describing the story of salvation uses a lot of symbols. Many of them are taken from married life. The same symbolic language is used by mystics. St Teresa of Ávila stands out among all of them. She employs numerous images of marriage and comparisons to explain the sanctifying action of God in the human soul. They can especially be seen on the mystical level of spiritual life. The Carmelite Doctor of the Church compares the peak of spiritual development to engagement and marriage. In the sixth mansion of The Interior Castle by St Teresa, the human soul is the Bride of Christ, the Betrothed. It hopes to move quickly – in the seventh mansion – to get closer to Christ, which is compared to marriage. The biblical and mystical marriage symbolism shows the role of marriage in God’s salvation plan. The mystical experience based on God’s love is available not only to the religious and priests but also to every Christian who lives a married life. Each of them, thanks to the grace of Baptism and the Sacrament of Matrimony, obtains full access to the mystic life which is understood as a real inner experience of God’s presence. This life is also attainable for married couples.