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Sprawozdanie z działalności Koła Naukowego studentów Międzyuczelnianego Instytutu Muzyki Kościelnej w Krakowie „Congaudeant”
No full textGraduał Priusquam te formarem z Graduału Jana Olbrachta w świetle authenticum fontium gregorianorum
No full textContemporary knowledge on Gregorian Chant is mainly attributed to research conducted on oldest manuscripts. As a result we gained abilities to analyze the transformations which a Gregorian repertoire underwent on the course of ages. One of the most precious liturgical and musical monuments preserved in Poland is a 16th-century Graduale of King Jan Olbracht, stored in Archiwum Kapituły Katedralnej on Wawel, Kraków. Analysis of a graduale Priusquam te formarem for the feast of Birth of John the Baptist shows how an 8th-century melody has been simplified, losing its Gregorian characteristics.Współczesny stan wiedzy na temat śpiewu gregoriańskiego zawdzięczamy przede wszystkim badaniom prowadzonym nad najstarszymi rękopisami. Owocem tych badań jest m.in. możliwość analizowania przekształceń, którym ulegał autentyczny repertuar gregoriański na przestrzeni wieków. Jednym z najcenniejszych zabytków liturgiczno‑muzycznych na gruncie polskim jest datowany na początek XVI wieku Graduał króla Jana Olbrachta, przechowywany w Archiwum Kapituły Katedralnej na Wawelu. Analiza graduału Priusquam te formarem, przeznaczonego na święto Narodzin Jana Chrzciciela, pokazuje, jak pochodząca z VIII wieku melodia została uproszczona na przestrzeni lat, tracąc swój gregoriański charakter
Rozwój doktryny o sukcesji apostolskiej w pierwszych wiekach Kościoła
No full textThe article refers to the development of theological reflection on the apostolic succession in the First Century Church. It starts with the New Testament teaching on the successors of the apostles, then the teaching of Saint Clement of Rome, Saint Ignatius of Antioch, Saint Irenaeus and Tertullian is presented. Finally, the teaching of the Apostolic Tradition attributed to Saint Hippolytus of Rome is shown. It might be said, therefore, that the beginning of the teaching on the apostolic succession refers to the apostolicity of the local Churches among which the most important were those founded by the Apostles themselves, and the Church of Rome. They were the source of the apostolic faith for another local churches. The ceaseless succession of bishops dated back to the Apostles was the important factor in retaining the apostolic faith in the local Churches.What confirmed the Church in being in the apostolic teaching was the communion with other Churches, retained due to the communion of their bishops who form a college similar to the College of Apostles
Personality Disorders as a Cause of the Invalidation of Catholic Marriage in Poland
No full textIntroduction: The institution of marital consent, which is the efficient cause of marriage and its annulment on the grounds of specified personality disorders.Aim of the study: The research objectives of this study are as follows: determining the proportion of cases on the sole ground of mental incapacity to other grounds of marriage annulment, the number of marriage annulment declarations among clients suffering from personality disorders with a differential diagnosis, age and gender determination of the person requesting marriage annulment – determining the average value and the standard deviation, the duration of marriage until its annulment – determining the average value and the standard deviation, the number of cases in which marriage annulment application is submitted by men and women as well as determining the proportion of cases concluding with the declaration of marriage annulment to those concluding with a negative judgement.In the research part of the study the following analysis has been carried out, personality disorders leading to the marriage annulment, distinguishing between gender, the etiology of particular disorders as well as dysfunctional areas demonstrated by court experts concerning both marital and family life.Material and methods: The analysis of psychological opinions extracted from the marriage annulment cases which were considered and judged by the Bishop’s Court in the Diocese of Toruń. The research period stretches over five years between 2012 and 2016,during which court experts in clinical psychology issued their opinions in 156 cases concerning 82 persons.Conclusions: On the basis of the analysis, the following conclusions can be drawn: the age of applicants requesting marriage annulment: Men – M=37,04; SD=7,90; Women – M=34,98; SD=8,07. Duration of marriage until annulment: – M=13,23; SD=8,24. Marriage annulment requests were submitted by 62 men and 94 women. Marriage was declared null and void in 122 cases whereas the negative judgment concerned 36 cases. The conclusions drawn indicate that the predominant disorders resulting in marriage annulment included antisocial personality disorder, narcissistic personality disorder as well as dependent personality disorder (DPD). The conclusions drawn clearly show that the predominant disorder resulting in the invalidation of marriage is antisocial personality disorder, closely followed by narcissistic personality disorder and finally by dependent personality disorder. Out of 189 cases processed by the court within the period of five years, 156 of them concern mental incapacities whereas the remaining ones concern other cases of marriage annulment.Introduction: The institution of marital consent, which is the efficient cause of marriage and its annulment on the grounds of specified personality disorders.Aim of the study: The research objectives of this study are as follows: determining the proportion of cases on the sole ground of mental incapacity to other grounds of marriage annulment, the number of marriage annulment declarations among clients suffering from personality disorders with a differential diagnosis, age and gender determination of the person requesting marriage annulment – determining the average value and the standard deviation, the duration of marriage until its annulment – determining the average value and the standard deviation, the number of cases in which marriage annulment application is submitted by men and women as well as determining the proportion of cases concluding with the declaration of marriage annulment to those concluding with a negative judgement.In the research part of the study the following analysis has been carried out, personality disorders leading to the marriage annulment, distinguishing between gender, the etiology of particular disorders as well as dysfunctional areas demonstrated by court experts concerning both marital and family life.Material and methods: The analysis of psychological opinions extracted from the marriage annulment cases which were considered and judged by the Bishop’s Court in the Diocese of Toruń. The research period stretches over five years between 2012 and 2016,during which court experts in clinical psychology issued their opinions in 156 cases concerning 82 persons.Conclusions: On the basis of the analysis, the following conclusions can be drawn: the age of applicants requesting marriage annulment: Men – M=37,04; SD=7,90; Women – M=34,98; SD=8,07. Duration of marriage until annulment: – M=13,23; SD=8,24. Marriage annulment requests were submitted by 62 men and 94 women. Marriage was declared null and void in 122 cases whereas the negative judgment concerned 36 cases. The conclusions drawn indicate that the predominant disorders resulting in marriage annulment included antisocial personality disorder, narcissistic personality disorder as well as dependent personality disorder (DPD). The conclusions drawn clearly show that the predominant disorder resulting in the invalidation of marriage is antisocial personality disorder, closely followed by narcissistic personality disorder and finally by dependent personality disorder. Out of 189 cases processed by the court within the period of five years, 156 of them concern mental incapacities whereas the remaining ones concern other cases of marriage annulment
Remote Teaching of Religious Education in Polish Schools as a Form of Evangelization and Catechesis during the Epidemic Threat
No full textThis article discusses the current situation of the Church resulting from the epidemic threat of the coronavirus. It indicates how we can teach religious education online, using particular platforms and educational websites, as well as instant messengers and other internet services, to make them tools of catechesis and evangelization. The author emphasizes the spiritual contact of the faithful who, through the media, can participate in Holy Masses and receive the Spiritual Communion. She underlines the role of the proper use of mass media in the work of catechesis and evangelization. The author encourages people responsible for catechesis to be creative in the remote proclamation of the redemptive message, and to use all the available didactic resources and methods.This article discusses the current situation of the Church resulting from the epidemic threat of the coronavirus. It indicates how we can teach religious education online, using particular platforms and educational websites, as well as instant messengers and other internet services, to make them tools of catechesis and evangelization. The author emphasizes the spiritual contact of the faithful who, through the media, can participate in Holy Masses and receive the Spiritual Communion. She underlines the role of the proper use of mass media in the work of catechesis and evangelization. The author encourages people responsible for catechesis to be creative in the remote proclamation of the redemptive message, and to use all the available didactic resources and methods
Utracone dziedzictwo „pierworodnej córy Kościoła” na przykładzie sfery sacrum dawnej Île de la Cité
No full textConjuring up the image of the medieval buildings in the cradle of the capital of France triggers reflection on the nature of its lost religious and cultural legacy both in the material and spiritual aspect. It also evokes thoughts on the ideological significance of its – no longer existing – sacral architecture, which stood out from other buildings on the island. The temples were important not only from the religious perspective but also from political and propaganda ones. Holy relics kept in them, especially the Crown of Thorns brought to the island from Constantinople by King Louis IX in 1239, elevated Paris to the rank of a new ideological capital of the empire. Dedicating churches to the first Gallic saints can be viewed as evidence of the significance of the island at the dawn of Christianity. Its opulent sacral architecture raised the prestige of the city and proved both its religiosity and prosperity. Sacral architecture of Île de la Cité was the essence of old French religiosity in which the whole traditional culture of France was rooted.Przywołanie obrazu średniowiecznej zabudowy kolebki stolicy Francji stanowi podstawę do namysłu nad charakterem jej utraconego religijnego i kulturowego dziedzictwa nie tylko w wymiarze materialnym, ale i duchowym, oraz nad wymową ideową nieistniejącej już sfery sacrum, w przeszłości zdecydowanie wyróżniającej się spośród świeckiej zabudowy wyspy. Świątynie miały nie tylko znaczenie religijne, lecz także polityczne i propagandowe. Przechowywane w nich święte relikwie, a szczególnie sprowadzona z Konstantynopola na paryską wyspę przez św. Ludwika IX w 1239 roku Korona Cierniowa, podniosły Paryż do rangi nowej ideowej stolicy cesarstwa. Wezwania kościołów upamiętniające pierwszych galijskich świętych wskazywały, jak fundamentalna dla początków chrześcijaństwa we Francji była wyspa. Bogata sfera sacrum podnosiła prestiż miasta, świadcząc zarówno o pobożności, jak i zamożności jego mieszkańców. Strefa sacrum Île de la Cité stanowiła istotę dawnej francuskiej religijności, w której była zakorzeniona cała tradycyjna kultura tego narodu
Ślady fenomenologii Edmunda Husserla w twórczości Simone Weil
No full textThe aim of the article is to show and analyze a fairly distinct convergence that occurs between the philosophical thought of Simone Weil and the phenomenological method of Edmund Husserl. Weil, inspired by the phenomenological thought, wrote several important texts. The article is to bring closer their content and indicate the originality of the interpretation of the phenomenological thought contained therein.Weil believes that the correct attitude of the cognizing subject consists of three elements: waiting, desire and attention.This attitude is very similar to that which we find in Husserl’s process of phenomenological reduction, the so-called epoché. Weil in her philosophy also uses the phrase la pensée détachée [detached thinking]. This phrase means a thought detached from reality. The form he should take in order to reach the essence of things. According to Weil, we meet with an almost identical attitude in phenomenology, where the subject suspends his judgment about reality, to “watch,” “hear” the essence of a given phenomenon.Celem artykułu jest ukazanie i analiza pewnej dość wyraźnej zbieżności, jaka zachodzi pomiędzy myślą filozoficzną Simone Weil a metodą fenomenologiczną Edmunda Husserla. Weil zainspirowana myślą fenomenologiczną napisała kilka istotnych – choć mało znanych i częściowo niedostępnych w języku polskim – tekstów poświęconych tej tematyce. Artykuł ma przybliżyć ich treść i wskazać na oryginalność zawartej tam interpretacji myśli fenomenologicznej.Weil uważa, że właściwa postawa podmiotu poznającego składa się z trzech elementów: oczekiwania, pragnienia i uwagi. Postawa ta jest bardzo podobna do tej, którą przyjmuje Husserl w procesie redukcji fenomenologicznej, tzw. epoché. Myślicielka w swej filozofii również posługuje się zwrotem la pensée détachée [oderwane myślenie]. Zwrot ten oznacza myśl oderwaną od rzeczywistości. Formę, jaką powinna ona przyjąć, chcąc dotrzeć do istoty rzeczy. Według Weil, z niemalże identyczną postawą spotykamy się w fenomenologii, gdzie podmiot zawiesza swój sąd o rzeczywistości, aby „oglądać”, „usłyszeć” istotę danego fenomenu
Poszukiwanie życia w kosmosie a teologia
No full textIn the twentieth century, a number of research activities were undertaken, the purpose of which was to find evidence, indicating the existence of life in space. These activities can also be the subject of theological reflection. The field of this reflection is filled with two trends of thought. The first one is purely hypothetical, since the evidence for the existence of life has not been discovered yet. The second area of reflection is more real and focuses, for example, on the sense of searching for other civilizations, whether human existence is something special in the universe, or is it a longing for a different, higher form of civilization is it not an expression of the eternal longing for perfection and for immortal life?W XX wieku podjęto wiele działań badawczych, których celem było znalezienie dowodów wskazujących na istnienie życia w kosmosie. Działania te mogą być także przedmiotem refleksji teologii. Pole tej refleksji wypełniają dwa nurty myślenia. Pierwsze jest czysto hipotetyczne, jako że dowodów na istnienie życia dotąd nie odkryto. Druga przestrzeń refleksji jest bardziej realna i koncentruje się np. na sensie poszukiwania innych cywilizacji: czy ludzkie istnienie jest czymś wyjątkowym we wszechświecie, czy tęsknota na inną, wyższą formą cywilizacji nie jest wyrazem odwiecznej tęsknoty za doskonałością i pragnieniem życia nieśmiertelnego
Aktualność nauczania Jana Pawła II na temat błędu antropologicznego
No full textCorrectly built ethics is possible to be established only on the foundation of integral anthropology. Integral anthropology presupposes the dignity of the human being, that is, it shows a vision of a man, with his soul and his body, and a man redeemed by Jesus Christ. Such premises do not always accompany human anthropology. Then, the so-called “anthropological error” appears, which is an attempt to mistaken thinking about a man. John Paul II was the first to use the concept of the anthropological error. He mentioned this topic in many aspects of his teaching. The message of my publication is a multifaceted discussion of the anthropological error in philosophical, social and cultural contexts, presented by John Paul II, and its update.Poprawnie zbudowana etyka jest możliwa jedynie na fundamencie integralnej antropologii. Integralna antropologia zakłada godność osoby ludzkiej, czyli proponuje wizję człowieka wraz z duszą i ciałem, oraz człowieka odkupionego przez Jezusa Chrystusa. Nie zawsze takie przesłanki towarzyszą antropologii ludzkiej. Pojawia się wtedy tzw. błąd antropologiczny, który jest błędnym myśleniem o człowieku. Jan Paweł II jako pierwszy posługuje się pojęciem błędu antropologicznego. Czyni to w wielu miejscach swego nauczania. Celem naszej publikacji jest ukazanie błędu antropologicznego w kontekście filozoficznym, społecznym i kulturowym, ukazanym przez Jana Pawła II, oraz aktualizacja jego interpretacji. Byłoby rzeczą wskazaną, aby podjętą przez Jana Pawła II kwestię błędu antropologicznego prześledzić w publikacjach jego następców – papieża Benedykta XVI i papieża Franciszka
Cezary z Arles wobec paenitentia secunda w VI wieku
No full textIt seems that the homilies of Caesarius, Bishop of Arles, about the faithful having access to canonical penance, were characterized by a sensitivity to the faithful and what was possible for them to practically obtain. The systematic tightening of the standards of public penance, undertaken by subsequent Gallic synods and their legalistic treatment of it, led to a crisis of this practice in the Church of Gaul in the first half of the sixth century. Caesarius, observing the norms of official canonical penance in his teaching, accepted the custom of the vast majority of the faithful, who postponed public penance until the last moments of their lives. So with that in mind, he urged them to make an effort in faith and to be constantly converted. Repentance become the way to practise this Christian conversion. Making it possible for the faithful to prepare themselves throughout their lives through acts of repentance, to be ready for canonical penance at the end of life. Caesarius’s encouragement, however, remained ineffective, since Columba and his brothers, when they appeared in Gaul in the early seventh century, did not continue to follow this practice of canonical penance within the Church.Wydaje się, że wezwania Cezarego, biskupa Arles, dotyczące przystępowania wiernych do pokuty kanonicznej, odznaczały się wyczuciem wiernych oraz ich realnych możliwości. Systematyczne zaostrzanie norm pokuty publicznej, podejmowane przez kolejne synody galijskie i jej legalistyczne traktowanie, doprowadziło do kryzysu tej praktyki w Kościele Galii w 1. połowie VI wieku. Cezary, przestrzegając w swym nauczaniu norm oficjalnej pokuty kanonicznej, zaakceptował jednak zwyczaj zdecydowanej większości wiernych, którzy odkładali pokutę publiczną na ostatnie chwile życia. Wzywał ich natomiast do podjęcia wysiłku w wierze i do stałego nawracania się. Pokutowanie przez całe życie stało się w jego nauczaniu synonimem chrześcijańskiej metanoi. W ten sposób wierni stale mogli się przygotowywać do owocnego podjęcia pokuty kanonicznej, podejmowanej zwyczajowo pod koniec życia. Zachęty Cezarego pozostały jednak bezskuteczne, skoro Kolumban i jego bracia, kiedy pojawili się w Galii na początku VII wieku, nie spotkali się z praktyką pokuty kanonicznej w tamtejszym Kościele