Studia Bydgoskie, 2008, Tom 2
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/31594
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Pozycja Konspiracyjne komplety filozoficzno-teologiczne w Bydgoszczy w latach 1941–1942Zmuda, Wenancjusz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)Pozycja Archeologia o początkach religiiWoźny, Jacek (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)Pozycja Targum Hiob 21,20–27 w QumranWoźniak, Jerzy (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)This short study compares the targumic text of Job 21,20–27 with the masoretic text and with other Aramaic targums: the rabbinic targum and the Peshitta. The comparison of the three Aramaic targums shows both similarities and the differences at semantic and lexical levels. The similarities include literal phrases, synonyms – nouns and parallel verbs, literal verbs, literal sentences and literal word compounds. Some of the differences are periphrastic expressions, phrases with different meaning, active-passive constructions and traditions of the Septuagint. We also demonstrate the influence of the masoretic text upon the targum of Job in Qumran with regard to morphological and semantic elements such as literal phrases, suffixed nouns and verbs with adverbial prepositions. This research, which offers an insight into one short text of the targum of Job in Qumran, encourages us to explore the other 36 fragments of this targum to describe the transmission of the masoretic text in the Qumran community.Pozycja W poszukiwaniu tożsamości współczesnej katechezySzweda, Krystyna (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)The seed is the Word of God, as we read in the Gospel according to Luke (Lk 8,11), and this very word shapes the identity of modern catechesis in its multidimensional forms. Therefore, the Word of God in the Holy Bible is both read and celebrated in liturgy, and put into practice in everyday life. The present article seeks to explore the elements which shape the complex reality of modern catechesis. Catechesis is one of the essential forms of service to the Word and comprises both the message of salvation and the life of the individual human being. Since its early days, catechesis has been making efforts to lead people to their inner unity and harmony with God while considering environmental conditions and their rapid changes. To accomplish this objective, catechesis must clearly determine its own identity although, in light of its divine and human reality, it will continue to develop and deepen. Its identity is based on solid foundations and on the internal links between its biblical, ecclesiastic, liturgical, and existential dimensions. Such are the key factors that make up and strengthen the identity of catechesis as well as add to its dynamism.Pozycja Powołanie kobiety do macierzyństwa w świetle Listu apostolskiego „Mulieris dignitatem” Ojca Świętego Jana Pawła IISzukalski, Wojciech (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)John Paul II’s teaching on women deserves particular attention. The Pope uses the term “genius” to express his admiration. For him, waiting for the revelation of this “genius” of a woman, which should make us more sensitive towards one another, is a sign of the times. The Holy Father took up the challenge in the most thorough manner in his apostolic letter “Mulieris Dignitatem”, devoted to the dignity and vocation of a woman. Unique in her motherhood, she resembles the Creator himself. This vocation allows a woman to realize herself as a disinterested gift. Created out of love, she wants to live for love. This positive ability, a feature of the female nature, is incarnated in motherhood. The woman in her maternity becomes immeasurably closer to her conceived child than the father who learns from her how to be a father. John Paul II draws a conclusion that the mother – herself a gift – teaches her child how to become a gift. Actually, it can be said that the truth about ourselves, other people and the world is revealed to us by our mothers. ith regard to this dimension of her vocation, the woman exceeds the man and manifests the truth of a human being created out of Trinitarian love. Thus for John Paul II motherhood is the crowning expression of this personalistic and common attitude. A child is first and foremost a gift from the loving God, but it is also conceived thanks to its parents’ love. Therefore a child is not only a task to be fulfilled with love but also a gift for its parents that helps them grow in their humanity. The Holy Father does not forget about the consequences of motherhood. One of those is suffering at delivery, which Jesus Christ compares to an hour of dying. This evangelical reflection leads to a comparison of a mother’s joy at the birth of her child to resurrection. Thus maternity “belongs” to the Paschal Mystery. John Paul II compiles a kind of catalogue of pains in a woman’s life and perceives them as participation in Christ’s sufferings reminiscent of Mary’s grief. Consequently, in the context of resurrection he stresses the enormous role of women as witnesses of a new life. The Pope looks at motherhood in a spiritual dimension and invites us to consider women in the aspect of alliance between God and people. A mother also enters into a relationship with her child, for whom she is ready to sacrifice her life.Pozycja Demokracja wobec wartościStachewicz, Krzysztof (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)The title of my article touches on the problem of a relationship between the system of democracy and the sphere of values. Some of the questions that arise instantly are: What democracy do we refer to? What values are taken into consideration? How are they understood? Thus, an attempt has been made to define in two points the understanding of democracy and values as fundamental notional categories of the text. The third point deals with relationships between them and the epilogue poses some futurological predictions. Such an approach allows me to explain the complex matter of the theory of democracy as well as of the theory of values in general. Democracy as a formal creation requires complementary qualitative values and to some extent makes them its foundation. However, in contemporary democracy it is easy to notice certain mechanisms of value relativization. Those mechanisms are generated by tolerance and fear of fundamentalism. It seems, however, that nihilism will not be the future of democratic societies so we may look forward to the future with some optimism.Pozycja Motyw kielicha eucharystycznego w ikonieSprutta, Justyna (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)Pozycja 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)Pozycja Kapelan szpitalny – persona grataSinkiewicz, Władysław (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)This paper deals with the role and importance of a hospital chaplain by trying to answer the following questions: What is the opinion of Polish society on a chaplain’s ministry? Is a priest welcome by patients? What are the expectations of doctors and hospital staff towards chaplains? Those questions were answered in a questionnaire distributed among patients and physicians from five hospital departments in Bydgoszcz. Some were multiple choice questions. In all those responses, some of which were critical, one opinion seemed to prevail – a chaplain is an important person playing a significant role in the therapeutic process. Both patients and hospital staff have well defined expectations towards priests, at the same time expressing a friendly attitude. The very presence of a chaplain seems to be important to patients. It should also be noted that hospital staff may need spiritual support too. Chaplains, who offer a good word, solace and comfort, apart from their sacramental ministry, have a deeply Christian and humane dimension.Pozycja Człowiek duchowy i jego „poznanie” rzeczywistości nadprzyrodzonej wg Giovanniego MoiolegoPuziak, Marcin (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)Pozycja Postawy społeczno-religijne w diecezji bydgoskiej, red. W. Zdaniewicz, S. Zaręba, Warszawa 2008, ss. 178.Sadłoń, Wojciech (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)Pozycja Ewolucja pojęcia cudu we współczesnej teologii fundamentalnejPanasiuk, Krzysztof (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)The concept of miracle has always been of crucial importance to the Christian faith. The story of redemption in the Bible was closely connected with extraordinary occurrences attributed to God and the Church in its entire history has often referred to miracles as signs confirming the credibility of its divine origin and mission. While many different ideas of a miracle have been proposed throughout the centuries, the following article presents two formulations of the idea in question – the objectivistic-philosophical approach and the semiological one. Both can be found in the theological literature of the former century. The objectivistic-philosophical approach narrowed down the function of a miracle to an external proof that served as a seal confirming the authenticity and credibility of the divine revelation. With time, it led to increased absolutization of a miracle’s demonstrative value which, as a result, began to be regarded as an argument requiring faith in God from humans. Consequently, the isolated miracle deprived of its divine revelation significance lost its real religious context in which to be set and examined. The evolution in the history and study of religions as well as the new trends in theology postulating a return to biblical roots and to the teachings of the Fathers of the Church have all contributed to the emergence of a new semiological understanding of miracle. The new approach to the Bible amounts to an acknowledgement that a miracle is not merely a part of divine revelation, but in fact it is one of the forms in which God’s salvation plan is implemented. The increased interest in the concept of sign, as far as semiotics and theology are concerned, has deepened the understanding of miracle which, as a sign of God from Someone to someone, appears mainly as a reality closely connected to personal feelings. An analysis of both ideas of miracle indicates that the sign-related approach depicts the complexity of the problem in question in a better and more effective manner.Pozycja Zaufanie jako podstawa dialogu świeckich i duchownych w Kościele. Perspektywa seminarium duchownegoOkońska, Elżbieta (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)Proper cooperation between the clergy and the laity facilitates the implementation of difficult apostolic and pastoral tasks in the contemporary Church. Therefore, clerical-secular relationships require dialogue as the most mature communicative category and the most complete form of interpersonal contacts. This dialogue is founded on confidence. If I place my confidence in somebody, I entrust them with my hopes and simultaneously put myself at their disposal. Confidence not only plays an important role for close relations but also applies to large communities such as the Church. In view of the decreased social trust in the Church indicated by opinion polls, a need arises to create the culture of confidence towards the Church and its representatives. Both the seminary itself and the clerical-secular dialogue in seminary formation should be perceived as an opportunity to foster a real culture of confidence.Pozycja „Liber Contra Arianos” Biskupa FebadiuszaNowak, Grzegorz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)Phebadius was born in Agen, now France, in the early 4th century. He died some time after 392 and was later pronounced a saint. His relics were assembled in 1112 in Venerque in the present diocese of Toulouse. Inspired by Tertullian’s Adversus Praxeam and Adversus Hermogenem, and Hilary’s Opus historicum adversus Valentem et Ursacium, he addressed the bishops of Gallia in his work Contra Arianos, also known as Liber Contra Arianos. His determination and knowledge helped reject the second Formula of Sirmium at the synod of 358. However, at the Council of Rimini in 359 with help from Servatius of Tongeren, he compiled a list of reservations to the formula presented for the bishops to sign. Jerome mentioned it in his Dialogus Contra Luciferianos. Phebadius was of the most outstanding people of the 4th century. This is demonstrated by the fact that he participated in a large number of synods. In 361 he took part in the Synod of Paris and chaired two others: in Valence in 374 and in Saragossa in 380. The role and meaning of Phebadius in theological disputes cannot be overestimated and he ranked among the most eminent figures of his time. Unfortunately, Phebadius and his work are not well known today. One reason for this is the frequent distortion of his name by copyists – he was referred to as Foeagdius, Soebadius or Fedarius. So far only a French translation has appeared – A. Durengues, Le livre de Saint Phébade contre les ariens, Agen 1927. A Polish translation is now being prepared for publication.Pozycja Katarzyna Maniewska, Kościół katolicki w Bydgoszczy wobec prób laicyzacji i dezintegracji społeczeństwa w okresie rządów Edwarda Gierka (1970–1980), Warszawa 2007, ss. 271Bilicki, Lech (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)Pozycja Relacja z konferencji naukowej „Etyka w mediach w dobie globalizacji, wyzwania i zagrożenia”Kuciński, Mariusz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)Pozycja Biblijna historia o stworzeniu – w poszukiwaniu źródłaKrawisz, 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.Pozycja Teolog wobec psychoterapii. Szanse i zagrożeniaKosmowski, Wojciech (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)Psychotherapy seems to be a popular form of psychosocial therapy available for a variety of basic education programmes. The World Health Organization defines psychotherapy as ‘(...) planned and structured interventions aimed at influencing behavior, mood and emotional patterns of reaction to different stimuli through verbal and non-verbal psychological means’. Some people claim that theologians are good psychotherapists. However, theology is not useful in explaining psychopathology as it explains God’s revelations and all aspects of humanity in the light of faith. Psychology is employed by theologians merely as an instrument for evangelization and salvation. Therefore, theologians are counselors rather than therapists. There are many forms of psychosocial procedures useful in psychiatry as described in the International Classification of Diseases 9th Edition – Clinical Modification. Theologians can cooperate with psychotherapists in providing treatment from a different perspective. They can become psychotherapists only after thorough professional training in psychopathology and psychology.Pozycja Demokracja na tle kultury postmodernistycznejKobylińska, Zdzisława (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)Pozycja O prawdziwą demokrację. Nauczanie Jana Pawła II o demokracji w „Centesimus annus” jako efekt ewolucji magisterium społecznegoKalociński, Tomasz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego, 2008)