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„Dziś ze mną będziesz w raju” (Łk 23, 43) – znaczenie wyrażenia para,deisoj na tle myśli judaistycznej
No full textIn the New Testament, especially in Luke’s version, paradise is perceived as a blessed state of being with Jesus and in this aspect his view differs from the Judaic idea of paradise as a joy-filled waiting room for the great events which are still to come. In Judaism those events, in which the prophet Elijah will play an important role, are closely related to the long awaited Yahweh’s Day. The ultimate happiness as perceived in the New Testament can be achieved only in relation with the infinitely loving God in the Person of Jesus Christ. This relation is the ultimate event for any human being because the very salvation is inscribed in it. The time and place of establishing this relation are not determined by some indefinite future or even by the moment of death, but they depend on the will and openness of the human heart.W Nowym Testamencie, szczególnie w wersji Łukaszowej, raj jest postrzegany jako błogosławiony stan przebywania z Jezusem i w takim aspekcie różni się on od judaistycznej idei raju jako wypełnionej szczęściem poczekalni na mające dopiero nadejść wielkie wydarzenia, w których niebagatelną rolę odegra prorok Eliasz, a które związane są ściśle z wyczekiwanym z utęsknieniem Dniem Jahwe. Nowotestamentalną pełnię szczęścia osiąga się nie inaczej, jak w relacji z bezgranicznie kochającym Bogiem w Osobie Jezusa Chrystusa. Owa relacja jest dla każdego człowieka największym wydarzeniem, bo w nią wpisane jest zbawienie. Czas i miejsce jej nawiązania nie jest determinowane bliżej nieokreśloną przyszłością, czy nawet chwilą śmierci, ale zależy od woli i otwarcia ludzkiego serca
Duch Święty jako Miłość w De Trinitate św. Augustyna
Get PDFThis article traces the role of the Holy Spirit throughout Augustine’s De Trinitate. In God the name “Love” (amor) can be taken both with respect to the essence and with respect to a person. Insofar as it is taken with respect to a person, it is a proper name of the Holy Spirit in the same way that “Word” is a proper name of the Son. The Holy Spirit is, in the Holy Trinity, the love of Both, of the Father and of the Son. Augustinian thinking on the relationship of the Trinity can thus be summed up as Lover, Love and Beloved. Elsewhere he uses these terms to describe the relationship, but if the Father is the Father, the Son is the Word of God and the Holy Spirit is both the Gift of God and the Love of God, then the Father is the Lover, the Spirit is Love itself and the Son is the Beloved. In contrast with the dominant Western and Eastern traditions, for Augustine the Holy Spirit comes to be thought of as God in a privileged sense, that is, as the person of the Trinity who is the most proper bearer of certain privileged names of God, most notably Love.Potrzeba było wielu lat i związanych z nimi uporczywych poszukiwań, aby św. Augustynowi udało się przejść od „nieznanego” Boga do Boga nie tylko umiłowanego, ale i będącego samą Miłością. Jako „Wielki Nieznany” prezentował się bowiem początkującemu kapłanowi z Hippony Duch Święty, a objawiona prawda, że „Bóg jest miłością” (1 J 4, 8–16), trudna do pogodzenia z podstawową zasadą wiary o Trójcy Świętej, tj. o Bogu jedynym w swej istocie i troistym w Osobach. Problematyka pochodzenia i imienia „Duch Święty” znajduje obszerne omówienie w De Trinitate, i to tam zwłaszcza, w ostatniej księdze biskup Hippony wyjaśnia, z jakich powodów Ducha Świętego nazywamy zwłaszcza Jednością, Miłością i Darem
Analisi e rappresentazione cartografica delle spartizioni polacche nella manualistica scolastica e storiografia comunista e postcomunista
Get PDFThe overall purpose of this comparative study is to analyze the substantial differences that emerge in the treatment of the Polish Partitions by the Marxist school manual in its various editions of the same content, with respect to the 1991 text of “transition” – in perpetuated oscillation between the will to fill the void of the historical inattention overcome in the aftermath of the collapse of the Berlin Wall and the inability to fill it up – and that of the “Nowa Era” history manual – one of the most widely adopted by secondary schools in Poland – that encapsulates the contributions of new historiography by turning on the spotlight on unprecedented interpretative evaluations. The non-unitarity of the historiographic analysis of the matter in question is further confirmed by the analysis of the map sources of the respective manuals, revealing the partial nature of the cartographic document whose deliberate deformations lead to merely ideological denotations.Analysis and cartographic representation of the Polish Partitions in school manuals and the communist and post-communist historiographyThe overall purpose of this comparative study is to analyze the substantial differences that emerge in the treatment of the Polish Partitions by the Marxist school manual in its various editions of the same content, with respect to the 1991 text of “transition” – in perpetuated oscillation between the will to fill the void of the historical inattention overcome in the aftermath of the collapse of the Berlin Wall and the inability to fill it up – and that of the “Nowa Era” history manual – one of the most widely adopted by secondary schools in Poland – that encapsulates the contributions of new historiography by turning on the spotlight on unprecedented interpretative evaluations. The non-unitarity of the historiographic analysis of the matter in question is further confirmed by the analysis of the map sources of the respective manuals, revealing the partial nature of the cartographic document whose deliberate deformations lead to merely ideological denotations
Szkolnictwo elementarne w dekanacie siewierskim w latach 20. XIX wieku
Get PDFIn accordance with the regulations of The Government Commission of Religious Confessions and Public Enlightenment from 1817 parsons of parishes laying on the area of the Polish Kingdom were obliged to present to the dean, and he in turn to the bishop, the report of proceedings (the report) so called ‘the examination’ of elementary schools twice a year. In the school year 1822–1823 in 14 out of 17 existing parishes of the deanery of Siewierz of the Diocese of Cracow (no data from three parishes) – 26 elementary schools functioned. Teachers who worked at these schools fulfilled their tasks in different ways. Their work had an influence on benefits which children had from attending schools for four years. However, pupils were frequently called away from school-duties by parents, there was no fuel to heat rooms of schools, and diseases of children caused that they seldom and only some of them managed to learn reading, writing, calculating, and religion.In accordance with the regulations of The Government Commission of Religious Confessions and Public Enlightenment from 1817 parsons of parishes laying on the area of the Polish Kingdom were obliged to present to the dean, and he in turn to the bishop, the report of proceedings (the report) so called ‘the examination’ of elementary schools twice a year. In the school year 1822–1823 in 14 out of 17 existing parishes of the deanery of Siewierz of the Diocese of Cracow (no data from three parishes) – 26 elementary schools functioned. Teachers who worked at these schools fulfilled their tasks in different ways. Their work had an influence on benefits which children had from attending schools for four years. However, pupils were frequently called away from school-duties by parents, there was no fuel to heat rooms of schools, and diseases of children caused that they seldom and only some of them managed to learn reading, writing, calculating, and religion
III powstanie śląskie we wspomnieniach porucznik Leopoldyny Staweckiej
Get PDFLeopoldyna Stawecka (1896–1933) was one of many volunteers, who went to Upper Silesia immediately after hearing about the beginning of the Third Silesian Uprising, to take part in the fight. In the time of fights for the borders of the Second Polish Republic Leopoldyna Stawecka, who belonged to the Voluntary Legion of Women, took part in the defence of Lvov (1918/1919) and she also fought in the Polish-Soviet War at Vilnius and Warsaw. Year 1921 was for Leopoldyna Stawecka time of deep internal crisis; the crisis was caused by various reasons such as: the end of the fights and withdrawing of feminine divisions from the direct fight, loss of trust to many close people and family problems connected with her husband captain A. Popkowski.Leopoldyna Stawecka took part in the Third Silesian Uprising where she was a manager of so called a sanitary provision unit. Emotions and feelings coming from that period are described in her diary which one piece is printed below. She was offended by lack of discipline in fighting units, dishonesty and waste of gifts sent from the whole Poland, as well as getting a soldier’s pay for a lofty idea of fight for the country. She refused to accept the soldier’s pay for the time when she fought in Upper Silesia. In the time of the Third Silesian Uprising in Upper Silesia Capt. Józef Popkowski came; he wanted to force his wife to come back home. He did not succeed and the Silesian Uprising became the background of their final break. Leopoldyna Stawecka’s memoirs are one of few documents which describe uprisings from a very personal, feminine perspective.Leopoldyna Stawecka (1896–1933) was one of many volunteers, who went to Upper Silesia immediately after hearing about the beginning of the Third Silesian Uprising, to take part in the fight. In the time of fights for the borders of the Second Polish Republic Leopoldyna Stawecka, who belonged to the Voluntary Legion of Women, took part in the defence of Lvov (1918/1919) and she also fought in the Polish-Soviet War at Vilnius and Warsaw. Year 1921 was for Leopoldyna Stawecka time of deep internal crisis; the crisis was caused by various reasons such as: the end of the fights and withdrawing of feminine divisions from the direct fight, loss of trust to many close people and family problems connected with her husband captain A. Popkowski.Leopoldyna Stawecka took part in the Third Silesian Uprising where she was a manager of so called a sanitary provision unit. Emotions and feelings coming from that period are described in her diary which one piece is printed below. She was offended by lack of discipline in fighting units, dishonesty and waste of gifts sent from the whole Poland, as well as getting a soldier’s pay for a lofty idea of fight for the country. She refused to accept the soldier’s pay for the time when she fought in Upper Silesia. In the time of the Third Silesian Uprising in Upper Silesia Capt. Józef Popkowski came; he wanted to force his wife to come back home. He did not succeed and the Silesian Uprising became the background of their final break. Leopoldyna Stawecka’s memoirs are one of few documents which describe uprisings from a very personal, feminine perspective
Car jako sukcesor cesarza bizantyńskiego. Wstęp historyczno-‑ikonograficzny do początków idei w świetle literatury polskojęzycznej
Get PDFThe article is based on native and foreign literature (Polish translations) and it presents the definition, meaning and reception of the idea of the czar as the successor of the Byzantine emperor on Russia as well as rituals connected with this succession. The article is only an introduction to the theme, which requires deepened reflection over the defined matter. In the second part of the article the icon of Militant Orthodox church in discussed. In one of its interpretation, the mentioned idea seems to be carnalized, though it seems not to be certain utterly.The article is based on native and foreign literature (Polish translations) and it presents the definition, meaning and reception of the idea of the czar as the successor of the Byzantine emperor on Russia as well as rituals connected with this succession. The article is only an introduction to the theme, which requires deepened reflection over the defined matter. In the second part of the article the icon of Militant Orthodox church in discussed. In one of its interpretation, the mentioned idea seems to be carnalized, though it seems not to be certain utterly
Profanacja krypty grobowej hrabiów Komorowskich w kościele farnym w Suchej Beskidzkiej w 1647 roku
Get PDFProfanations of sacral places in pre-partition Poland happened quite often, though these times are described infrequently, as times dominated by religion and religious culture. Burglaries to churches, theft of vessels, reliquaries, books, vestments, altar-linen, valuables adorning miraculous images were treated as sacrilege and punished ruthlessly, but still there were a lot of thieves. On Sunday 6 July, 1647 students of parish school in Sucha Beskidzka used the absence of priests of the local cloister and the rector of the school, and they entered to the church, and then they got to the sepulchral crypt of the founders and they stripped their coffins from silver-sheet metals as well as they stole valuable objects from them. For the crime they were sentenced to death which was finally changed into public torture and exile. The synthetic description of the event was left in the parish register by priest Stephen Ranatowicz, who was later a superb chronicler and historic writer. Reminding of the event today, after the lapse of 371 years, may seem little useful for history, science and cultures of the whole country, but for regional history, especially for those who are interested history of Sucha Beskidzka and the family of Komorowski, counts in Liptów and Komorów, creators of the suski dominion, builders of the local castle and church, may be an interesting contribution.Profanations of sacral places in pre-partition Poland happened quite often, though these times are described infrequently, as times dominated by religion and religious culture. Burglaries to churches, theft of vessels, reliquaries, books, vestments, altar-linen, valuables adorning miraculous images were treated as sacrilege and punished ruthlessly, but still there were a lot of thieves. On Sunday 6 July, 1647 students of parish school in Sucha Beskidzka used the absence of priests of the local cloister and the rector of the school, and they entered to the church, and then they got to the sepulchral crypt of the founders and they stripped their coffins from silver-sheet metals as well as they stole valuable objects from them. For the crime they were sentenced to death which was finally changed into public torture and exile. The synthetic description of the event was left in the parish register by priest Stephen Ranatowicz, who was later a superb chronicler and historic writer. Reminding of the event today, after the lapse of 371 years, may seem little useful for history, science and cultures of the whole country, but for regional history, especially for those who are interested history of Sucha Beskidzka and the family of Komorowski, counts in Liptów and Komorów, creators of the suski dominion, builders of the local castle and church, may be an interesting contribution
From the Pontifical Faculty of Theology in Krakow to the Pontifical University of John Paul II in Krakow. Part 1: 1954-1982
Get PDFIn 1954, arbitrarily and without consulting with the Catholic Church, the communist authorities transferred the Faculties of Theology of the Jagiellonian University and the University of Warsaw to a new university that they had created without a canonical mandate – the Academy of Catholic Theology in Warsaw. Instead of accepting the Polish communists’ unilateral decision, the Holy See transferred the rights of the Faculty of Theology in Krakow to the Archdiocesan Major Seminary, whose faculty eventually was given the right to have the adjective “Pontifical” in its title. Although it did not have authority from the state, it continued to offer post-secondary education and bestow academic titles upon its graduates. On the basis of this, Pope John Paul II, who as the Archbishop of Krakow was not only officially its great chancellor but also its promoter and special custodian, established the Pontifical Academy of Theology in 1981. This article presents the history of the Pontifical Faculty of Theology in 1954-1982. Its activity in later years as the Pontifical Academy of Theology, which in 2009 became the Pontifical University of John Paul II, will be presented in the second part of this text.In 1954, arbitrarily and without consulting with the Catholic Church, the communist authorities transferred the Faculties of Theology of the Jagiellonian University and the University of Warsaw to a new university that they had created without a canonical mandate – the Academy of Catholic Theology in Warsaw. Instead of accepting the Polish communists’ unilateral decision, the Holy See transferred the rights of the Faculty of Theology in Krakow to the Archdiocesan Major Seminary, whose faculty eventually was given the right to have the adjective “Pontifical” in its title. Although it did not have authority from the state, it continued to offer post-secondary education and bestow academic titles upon its graduates. On the basis of this, Pope John Paul II, who as the Archbishop of Krakow was not only officially its great chancellor but also its promoter and special custodian, established the Pontifical Academy of Theology in 1981. This article presents the history of the Pontifical Faculty of Theology in 1954-1982. Its activity in later years as the Pontifical Academy of Theology, which in 2009 became the Pontifical University of John Paul II, will be presented in the second part of this text
Doświadczenie Alwerni źródłem powstania Drogi duszy do Boga św. Bonawentury z Bagnoregio
Get PDFStructure and content The soul’s journey into God work fully reflects the atmosphere of stigmatization of Francis. The image of the six wings of seraphim served as a point of reference for Bonaventure for the construction of the treatise, and St. Francis’ spiritual experience became a source of its content. The pilgrimage of man to God goes through six stages, and then, at the very end of the road, goes to the last, which is rest in the Trinity and pure contemplation. In this spiritual journey, the Incarnate Word fulfills an important role. However, the basic tool that allows man to recognize and meditate on the mysteries of God are the authorities of the soul and the intellect.Struktura i treść Droga duszy do Boga dzieła w pełni odzwierciedla atmosferę stygmatyzacji Franciszka. Obraz sześciu skrzydeł serafina posłużyły Bonawenturze za punkt odniesienia do budowy traktatu, a duchowe doświadczenie brata Franciszka stało się źródłem co do jego treści. Pielgrzymowanie człowieka ku Bogu przebiega przez sześć etapów, by potem na samym końcu drogi, przejść do ostatniego, jakim jest odpoczynek w Trójcy i czysta Jej kontemplacja. W tej duchowej podróży istotną rolę spełnia Słowo Wcielone. Natomiast podstawowym narzędziem pozwalającym człowiekowi rozpoznawać i rozważać tajemnice Boga, są władze duszy i intelektu