Studia Bydgoskie, 2011, Tom 5

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Targum Hiob 19, 29–20, 6 w Qumran
Woźniak, Jerzy (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
The Aramaic fragment of Job 19:29-20:6 discovered in Qumran Cave 11 has been compared with other biblical versions – the Masoretic Text, the Rabbinic version, the Septuagint and the Syriac Peshitta. A comparison of the biblical versions reveals total and partial equivalence at semantic and lexical levels. Multiple translations of the biblical versions were expressed through parallel vocabularies and discrepancies concerning persons, nouns and verbs.
„Rerum novarum” na tle epoki – jej znaczenie wówczas i dziś
Wiśniewski, Jan (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
The Congress of Vienna (1815) restored ancien regime. The conservatives were opposed by the bourgeoisie, who attempted to release people from the burden of tradition and monarchic absolutism, and to introduce free competition in the economy through the abolition of guild restrictions. It was then that socialism entered history and strove to protect the rapidly increasing working class against economic exploitation (liberalism). The economic crisis in Europe caused revolutionary turmoil among workers, who demanded change of their hopeless situation, which meant social transformations. Revolutionary movements had always resulted from social needs: the bourgeoisie sought influence on political affairs; peasants demanded the abolition of serfdom; while ordinary people wanted freedom from poverty and factory owner rule. Important outbreaks of people’s anger included the July Revolution of 1830, the Spring of Nations in 1848, the workers’ strikes in 1871–1914 and the Russian Revolution of 1905. All this boosted class awareness and subsequent economic crises indirectly helped social-democratic parties grow in prestige and number. They were directed by the International Workingmen’s Association (First International), founded in 1864, whose Statute and Manifesto referred to the 1848 Communist Manifesto by Karl Marx. “Class struggle leads to the dictatorship of the proletariat” (K. Marx), which will be achieved through revolutionary means, as demonstrated by the October Revolution in Russia in 1917. During the July Revolution, a small group of priests and laypeople (Father H. Lacordaire and Blessed F. Ozanam) understood that social structural reforms were necessary (Father Féicité de Lamenais) since charity actions and moral admonitions did not suffice though ordinary Catholics did not notice the true dimensions of workers’ problems. The secularisation of the intelligentsia and the working class made the Church introduce new forms of pastoral care to activate ordinary believers (catechisation), as a result of which ordinary Catholics strengthened their faith and took greater responsibility for the Church. Moreover, the Church had to take a stand on social issues; therefore, on 19 February 1878 the conclave elected Cardinal J. Perci as Pope Leo XIII (died 1903), who had previously written several pastoral letters related to this issue. After three years of his pontificate, on 15 May 1891 he published his encyclical Rerum Novarum, whereas socialists had received their manifesto in 1848, which demonstrates that the Church lagged far behind in terms of workers’ social problems. Some say the document constituted “a timid attempt by the papacy to grasp the meaning of working class issues and a wish to actively participate in their development,’(R. Aubert). The pope’s voice was significant as the supreme moral authority officially proclaimed workers’ rights and stated the injustice of the liberal system. He rejected capitalism with its principle of unconditional profit at the expense of merit pay as well as socialism with its necessity to conduct revolutionary changes through collective ownership of property. From now on many conscious Catholics began to take active involvement in various social activities. An insight into the present labour market reveals that today’s employee has to cope with almost the same issues as a 19th century worker did. These include unemployment; high food prices; low wages insufficient to provide for the family; high rent rates; and the abuse of workers’ rights by extending their daily working hours without remuneration, making them work on Sundays and on public holidays, leave refusal and reduction, non-acceptance of trade unions and serious restrictions on their operations. Those are just some of the ailments of present-day reality.
Podstawy teologiczne i rys historyczny władzy spowiadania
Wętkowski, Krzysztof (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
In its practice and form the sacrament of penance has undergone development over the centuries. However, as far as its essence is concerned, the Church has always held a firm and constant certainty that forgiveness is administered by Christ’s will through sacramental absolution from a dispenser of pardons. The article discusses the theological foundations of the power of granting absolution and briefly presents its history. Until the publication of the new Ordo Paenitentiae (1973), this power was referred to as jurisdiction to grant absolution. The above mentioned document and the Code of Canon Law of 1983 use the term facultas which is translated as authorization or capacity. Therefore, the article title does not contain either of the words. The ministry of the sacrament of penance requires holy orders and authorisation. The issue is very important as it should be remembered – and this concerns dispensers of pardons especially – that the invalid administration of the sacrament means an insult to the sacrament and places the burden of moral blame on the confessor.
Sługa Boży Ojciec Klaudiusz Franciszek Poullart des Places – patron niezdecydowanych
Walkusz, Marek (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
Claudius Francis Poullart des Places was born in Rennes in 1679 and lived only 30 years. He left only a few writings, but abundant in content, which allows us to get to know him. He was the only son, born to a wealthy family. Extremely talented, well-liked and often invited to various meetings, he had enormous potential to make a great career in secular life. An important fact in the formation of his character and spirituality was that Claudius met exceptional people on his way, including Louis Marie de Montfort, who later became a saint and a great worshiper of the Virgin Mary. Poullart des Places went through various spiritual stages, but he ultimately chose the path of the priesthood, which his father would not accept. Faithful to Christ’s call to the priesthood, he dedicated his entire life to performing acts of mercy. In 1703 he founded a Holy Spirit Seminary in Paris, which admitted poor boys with vocations to the priesthood. In the new poor community, Claudius made efforts to maintain high spiritual and intellectual standards. Poullart worked on a par with other brethren in the community. On his way Claudius encountered numerous difficulties that resulted from spiritual weakening and external adversities. With perseverance, prayer and an open attitude to God and to other human beings, he successfully went through those trials, however. Poullart des Places died in 1709 and was buried in a common grave. He remained poor until the end. In 1848, the Congregation of the Holy Spirit established by Father Claudius Poullart des Places merged with the Association of the Sacred Heart of Mary, founded by the Servant of God Father Francis Libermann, which had similar apostolic goals. At present about 3,000 missionaries of the Congregation of the Holy Spirit under the care of the Immaculate Heart of Mary work on all continents. Many young people are at the crossroads of life and ask for directions. One of the best signposts for today’s generation is Claudius F. P. des Places, who lived more than 300 years ago. While on the threshold of a new life, it is seemingly better to cross it without far-reaching commitments. But can a person be fully happy without a noble goal, one that is achieved through toil?
Powszechne powołanie do świętości w świetle nauczania św. Josemarii Escrivy de Balaguera
Szukalski, Wojciech (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
Saint Josemaria Escrivá de Balaguer, the founder of Opus Dei, is among the precursors of the Second Vatican Council in terms of stressing the role of laity in Church life. Laypeople are called to holiness by meeting their commitments resulting from the ontic truth of being children of God, which is rooted in the mystery of baptism and maintained through care for spiritual life with the help of graces from the other sacraments. In this way, a person becomes like Christ, which also results in the solid and exemplary fulfilment of status-related and professional obligations in daily life.
Komu potrzebne jest nauczanie społeczne Kościoła?
Szczepaniak, Sławomir (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
Today the Church is often accused of interfering in social issues as if public life were reserved only for a rational approach devoid of any references to religious values. The Church responds to this accusation by claiming the human person as a whole – with his body and spirit – requires care and revival. Therefore, the Church cannot remain silent about social issues, all the more so as today’s society is in a state of unique susceptibility, confusion and anxiety resulting from the loss of the meaning of life. Its social doctrine, which stresses the need for personal and social fulfillment at the same time, may provide a remedy to the ailments of modern social life.
Związki zawodowe w świetle nauczania społecznego Kościoła
Szareyko, Henryk (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
The social teachings of the Catholic Church on trade unions is based on the teachings of several popes of recent times, including Leo XIII, Pius XI, Pius XII, John XXIII and John Paul II, later developed by social thinkers. According to the Catholic social doctrine, a trade union can be defined as an autonomous association of workers aimed at the good of working people by protecting their interests, by allowing them to participate in the activities of their company, branch and community, and by shaping their moral and social attitudes. Therefore, the basic features of a trade union include ergatocentrism, independence and self-government. The first means a focus of attention on the working person (from the Greek word ergatos meaning “worker”). The second is lack of pressure from other institutions of social life that might compromise the independence of workers’ associations. The self-government of trade unions can be described as their ability to perform statutory duties that streamline and regulate internal organisational matters. As the social teachings of the Church provide, trade unions perform revindicative, participative and educational functions. The last consists in shaping moral and professional attitudes as well as conducting various educational and cultural activities. The documents which define the Church’s social doctrine refer to the most characteristic methods of trade union operation with special attention to the three fundamental principles of social life – subsidiarity, common good and solidarity. These include negotiations, industrial action and propaganda. It must be noted that the Church stresses negotiations as that method of trade union operation which best serves social partnership as well as cooperation between employees and employers, thus contributes to social dialogue and hence to common good.
Anna Lewicka-Strzałecka, Nędza korupcji, Wydawnictwo SALWATOR, Kraków 2011, ss. 104.
Głuszak, Tomasz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
Biblia i kultura
Starowieyski, Marek (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
The Bible is the most frequently translated and studied book in the world. As far as its translations are concerned, these often provided starting points for the literature of a nation, for example that of Armenia. Furthermore, the Bible has often been translated by the world’s foremost writers and those translations rank among the most outstanding literary masterpieces of nations. The Scriptures can be regarded from the point of view of religion (naturally, the most important meaning), history and literature, but also from the perspective of their influence on various aspects of life including culture in its broad sense – thus both on art and language. It does not mean, however, that those different viewpoints are contradictory – in fact, they are usually complementary. If we consider art, the Bible has always been a source of inspiration not only for Christian artists of all denominations, but also for Jews and non-believers. Artists selected those elements from the Scriptures which they considered important, even though they were not always significant from a theological point of view. The Bible was studied and commented upon in the Church, hence its influence on language. The liturgy used Bible-based religious songs; this led to the emergence of biblical music, which then left churches and became great concert works. Churches required artistic decorations; as a result, religious and biblical art appeared, which also left churches afterwards. The Scriptures used to inspire writers and poets, who composed works based on biblical motifs or with Bible-related titles. Finally, biblical subject matter appeared in film and even in ballet. Therefore, we may say the Bible has always provided the matrix for European culture and constituted its significant component, and its knowledge is key to understanding culture. All those issues are discussed in the book Tradycje biblijne (“Biblical Traditions”) Kraków 2011 (published by PETRUS), p. 518, with a foreword by Cardinal Gianfranco Ravasi. The presentation of the book in Bydgoszcz provided an opportunity to deliver this lecture.
Cierpienie zwierząt w kontekście etyki chrześcijańskiej
Sprutta, Justyna (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
Nowadays animal torment is considered a sin. Today animals also have their rights, for example the right to respect and right to care. Consent to animal torment had, and often still has, its sources in misinterpreted biblical orders and in the views of certain outstanding thinkers (for example St. Thomas of Aquinas, Descartes and N. de Malebranche). The problem of needless animal suffering requires a reconsideration in the context of Christian ethics. While creating nature, thus animals as well, God provided it with great dignity, which we should respect and not destroy. Therefore every person should be responsible for nature, and thus for animals as well, since nature has also been called to participate in the glory of God.
Wokół patronatu św. Wojciecha i ruchu pielgrzymkowego w Gnieźnie
Śmigiel, Kazimierz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
Despite numerous historical publications on St Adalbert, new research problems continue to emerge. The commonly accepted belief in the Roman origins of the Sancti Adalberti Pragensis Episcopi et Martyris Vita Prior or the “First Life of St Adalbert, Bishop of Prague and Martyr” (999) has recently been questioned with suggestions that the text must have been written north of the Alps in Aachen. The young emperor Otto III, who was a friend of St Adalbert, introduced him into European ‘heaven’ after his canonization in 999 by founding several churches dedicated to the saint in major centres within the empire (among others in Aachen and Rome). The cult reached its climax on a European scale in the year 1000. After the emperor’s premature death, there was no one to promote devotion to St Adalbert and his role as a patron saint was reduced to Central and Eastern European countries, where he had to compete with strong dynastic cults. Boleslaus the Brave ‘s rule introduced the saint into Polish ‘heaven’ and his hagiographic monopoly lasted until the canonization of St Stanislaus of Szczepanów (13th century). Since then Adalbert has been a co-patron saint of Poland. The changes after 1989 opened up new ways to internationalize the cult of St Adalbert. The pontificate of Pope John Paul II provided a good opportunity for this, but the idea to raise the martyr to the rank of co-patron saint of Europe has never been carried out. This is still an open issue. The millennium of St Adalbert’s death provided a stimulus to the recognition of his patronage on a European scale. Clearly, the process is worth studying on the basis of pilgrimage tourism to the martyr’s tomb in Gniezno.
Dystansowanie się wierzących wobec swojego Kościoła. Próba zrozumienia zjawiska
Salij, Jacek (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
The article points to three causes of this trend today: 1. Crisis in people’s faith in Jesus Christ. Today many Catholics regard Christ as a vaguely defined transcendental code rather than the Son of God and the Saviour. As a result, the “yes to Christ, no to the Church” approach often emerges and is backed by individualism, an attitude characteristic of our times. Consequently, Church membership becomes a question of cultural identity rather than an essential religious fact. 2. The tendency to reduce faith to the level of belief. This decreases sensitivity to religious truth and results in a selective approach towards the Church’s faith and morality. As a consequence, religious practices are radically reduced and religious celebrations become as rare as those in ancient pagan religions. 3. The constant defamation of the Church observed since the Enlightenment period. Stereotypes present the Church as if it were a criminal organization. In social consciousness the Church, which has long been part of local communities, is blamed for many of those historical faults that lie with the entire society. The mass media make headline news of evil acts committed by people related to the Church, frequently exaggerating them and sometimes even creating so-called media facts, which have never taken place. Thus, for many Catholics open admission to Church membership is not easy.
Marian Pokrywka, Antropologiczne podstawy moralności małżeństwa i rodziny, Lublin 2010, ss. 455.
Smykowski, Krzysztof (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
Duszpasterstwo biblijne w archidiecezji gnieźnieńskiej. Dzieło Biblijne im. Jana Pawła II (2006–2011)
Podeszwa, Paweł (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
Pope Benedict XVI’s exhortation Verbum Domini reminded all the Church communities of the need to develop Bible-focused pastoral work. Following the guidelines of the Synod on the Word of God in the Life and the Mission of the Church, the pope encourages clergy and lay people to undertake this effort and expresses a deep conviction that “making the Bible the inspiration of every ordinary and extraordinary pastoral outreach will lead to a greater awareness of the person of Christ, who reveals the Father and is the fullness of divine revelation”. The article presents various Bible-inspired activities devised and implemented in the Archdiocese of Gniezno in 2006-2011, and included the following programmes: 1. The Word of God School; 2. biblical retreat and workshops for catechists; 3. St Paul’s Year; 4. Archdiocesan Biblical Days; 5. biblical competitions; 6. other activities. All those initiatives may provide an inspiration, or even a suggestion, for other diocesan moderators and indicate possible areas of effective cooperation so as to return to the Bible while conducting all forms of pastoral care ministry.
Sumienie katolickiego parlamentarzysty. Legislacyjne dylematy moralne w świetle rozumu i wiary
Olczyk, Maciej (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
The teachings of the last Vatican Council clearly stressed the importance of having a right conscience in shaping community life. People’s conscience affects not only their personal choices, but also contributes to forming the social ethos of their communities through conscientious engagement in various aspects of public life. An important form of public involvement is the work of parliamentary members in law making. While considering the activities of Catholic MPs, we frequently ask whether they ought to be guided by their conscience in the process of making civil law. Should they be guided by those values which they share as believers in Christ? Or perhaps should they yield to a kind of schizophrenia and use their conscience in private lives only, while adopting other criteria during legislative procedures? This article aims to answer this and other similar questions. If members of parliament really wish to conscientiously serve their voters, they should not promote those bills which stand in sharp contrast to reason and human dignity. This – a responsible task for lawmakers – should constantly be filled with a moral imperative in their conscience shaped by such criteria of good that truly serve the integral development of individuals and entire communities.
Kościół a młodzież z czasów popkultury. Obawy i nadzieje
Okońska, Elżbieta (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
Pop culture affects the way young people see the world and adopt different values. It is also one of the main factors shaping the identity of the young generation. Youth is marked by a search for identity and by the shaping of attitudes towards various institutions, both those existing and under formation, including the Church. What is then the framework of possibilities open to educators – thus priests as well – while operating in the world of pop culture, which is often the only area for activity on the part of a young person? At present we usually observe the negative influence of mass media and pop culture on teenagers; two cases in point are early sexual initiation and experiments with alcohol or other psychoactive substances. However, it is noteworthy that there are several levels of adapting pop culture to suit the educational needs of young people. The article focuses on those methods with special emphasis given to categories such as language; image; advertising and promotion; music; authorities and idols; as well as body, femininity and masculinity.
Struktura moralnego postępowania w etyce Romana Ingardena
Meliński, Tomasz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
The issues discussed in the article form part of the research on the phenomenological ethics of value. The main goal of this paper is to present the structure of the moral act. The starting point for our consideration is a presentation of the conditions necessary for a moral value to come into existence, both positive and negative ones. Despite the fact that the research results presented in this section are not ultimate, they may supplement traditional ethical indications and even provide an alternative to them, especially in the dispute on the sources of morality. In order to grasp the essence of moral conduct, the author briefly discuses selected moral attitudes such as bravery, honesty and forgiveness. As a result, it is easier to discern the fundamental postulate of axiological ethics, which is an individual person’s reference to the world of values. The article deals with those values which have an essential significance for morality. The article then moves on to discuss the division of human behaviour. This contains both subjective and objective aspects. Within the subjective approach, a special role in moral conduct is attributed to personal experiences. A close inspection of the role of experiences in morality reveals a ‘wanting attitude’ which – separated from the experiences – forms the core of the moral act. With regard to this issue, the author provides several important distinctions including that between ‘wish’ and ‘want’, which often go unnoticed unfortunately. The author’s analysis of the ‘wanting attitude’ draws attention to the role of motivation in moral conduct. In the moral judgement of an act it is essential to consider the type of motivation. A positive moral value arises when the human being acts in accordance with a morally significant value. On the other hand, a negative moral value is manifested in the preference of a subjectively pleasing value merely. Naturally, noble conduct does not require a radical elimination of all personal motives. What is important is that they should remain subordinated to objective significance. The entire consideration ends with an insight into the final stage of moral conduct, considered mainly in subjective perspective. The quality and type of experiences, which are directly linked to the morality of conduct, also need to be taken into account while determining the moral quality of the act. Finally, issues such as forgetting, negligence and omission of the act are also briefly presented.
Jeden świat wiele kultur. Dialog kultur, cywilizacji, religii w dobie globalizacji. Relacja z konferencji naukowej, która odbyła się w dniach 27–28 października 2011 r. w Bydgoszczy
Kuciński, Mariusz (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
Bp Zbigniew Kiernikowski, W mocy słowa i sakramentu. Biblijne inspiracje współczesnego duszpasterstwa, Rozprawy i Studia Biblijne (RSB) 40, Oficyna Wydawnicza „Vocatio”, Warszawa 2011, ss. 622.
Chrostowski, Marcin (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
Stworzenie jako creatura Verbi. Wątek protologiczny adhortacji Verbum Domini Benedykta XVI
Kiejkowski, Paweł (Prymasowski Instytut Kultury Chrześcijańskiej im. Stefana Kard. Wyszyńskiego w Bydgoszczy, 2011)
The Apostolic Exhortation Verbum Domini is a significant, interesting document that deals with various issues. One is the bond between the Creator’s Word and the creation itself. In reference to New Testament and Patristic theology, Pope Benedict XVI shows us a theological and Christological reinterpretation of the work of creation. Everything (the creation, the new creation and the history of redemption/revelation) came into existence in the Eternal Word, through Him and for Him. Thanks to the traces of presence of the Word, the creation is logical (rational), good, beautiful, desired and loved. Its crowning achievement is the human being as a person. The Word became incarnated to renew everything and to carry in Himself the entire creation to God. The man who is illuminated by the Word actively participates in the work of creation. He can comprehend himself and achieve fulfillment only as a listener of the Word, created in the Word and renewed by the Word. The following words from the homily inaugurating his pontificate express what is essential in the theology of Benedict XVI: “If we let Christ into our lives, we lose nothing, nothing, absolutely nothing of what makes life free, beautiful and great. No! Only in this friendship are the doors of life opened wide” (VD, 104).

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