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Równi czy wspólnie? Kilka wątpliwości na temat równouprawnienia i jedna próba rozwiązania
Get PDFAt present the question of equality of women and men is non disputable. John Paul II spoke about it clearly and many times, but for most women his way of presentation of this issue was insufficient. Why? It seems that the use of the expression: „equal rights” is problematic in this context because it results in trading men against women and in proving that because we are equal, we are self-contained. This framework does not open us toward dialogue but it encloses us inside male and female worlds. Certainly it was not the intention of God, when He created us in His image and likeness as man and woman. Indeed we are His image if we are open to each other not only in mind and will but especially in the need of complementarity. Individually we can understand and recognize less than we can together so a meeting with the other sex is a chance for us to realize our potential as man and woman. For this reason, I propose to exchange the notion “equal right” for “co-rights”. It does not bring a category of identity but gives the criterion of reciprocity. In the Church the “co-rights” concept is more difficult to realize in practice than the demands of feminist theology. It requires from men not only the modification of their positions but the need of awareness that they do it for themselves and not only for women. Furthermore it demands from women courage and increasing levels of expertise. However, the starting point for both genders is humility.At present the question of equality of women and men is non disputable. John Paul II spoke about it clearly and many times, but for most women his way of presentation of this issue was insufficient. Why? It seems that the use of the expression: „equal rights” is problematic in this context because it results in trading men against women and in proving that because we are equal, we are self-contained. This framework does not open us toward dialogue but it encloses us inside male and female worlds. Certainly it was not the intention of God, when He created us in His image and likeness as man and woman. Indeed we are His image if we are open to each other not only in mind and will but especially in the need of complementarity. Individually we can understand and recognize less than we can together so a meeting with the other sex is a chance for us to realize our potential as man and woman. For this reason, I propose to exchange the notion “equal right” for “co-rights”. It does not bring a category of identity but gives the criterion of reciprocity. In the Church the “co-rights” concept is more difficult to realize in practice than the demands of feminist theology. It requires from men not only the modification of their positions but the need of awareness that they do it for themselves and not only for women. Furthermore it demands from women courage and increasing levels of expertise. However, the starting point for both genders is humility
The Honoris Causa Doctorate for John Paul II from Cardinal Stefan Wyszyński University in Warsaw on 15 December 2001
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21 Gdańsk Demands – a Political Monument
Get PDFIn the history of European civilisation there have been several documents of particular cultural weight and symbolic meaning. From Magna Carta Libertatum of 1215 to the Universal Declaration of Human Rights from 1948 we can trace the development of political ideas which, while being rooted in religious and philosophical thought, have had a strong impact on the lives of whole societies. In this article I attempt to look at the famous 21 Gdańsk demands from that perspective. The document, signed in August 1980 kindled a peace process which culminated in the collapse of communism in Europe. I would like to infer a relation between the possibility of signing such a document and the election of Karol Wojtyła as Pope. It also seemed interesting to compare the content of the 21 Gdańsk Agreement with that of the less well-known Rzeszów-Ustrzyki Dolne Protocol signed several months later.In the history of European civilisation there have been several documents of particular cultural weight and symbolic meaning. From Magna Carta Libertatum of 1215 to the Universal Declaration of Human Rights from 1948 we can trace the development of political ideas which, while being rooted in religious and philosophical thought, have had a strong impact on the lives of whole societies. In this article I attempt to look at the famous 21 Gdańsk demands from that perspective. The document, signed in August 1980 kindled a peace process which culminated in the collapse of communism in Europe. I would like to infer a relation between the possibility of signing such a document and the election of Karol Wojtyła as Pope. It also seemed interesting to compare the content of the 21 Gdańsk Agreement with that of the less well-known Rzeszów-Ustrzyki Dolne Protocol signed several months later
Rady ewangeliczne w życiu dziewicy konsekrowanej
Get PDFThe present paper deals with consecrated virgins being an individual form of consecrated life. At the very beginning, the problem of definition of consecrated persons and of the profession of evangelical counsels as their characteristic feature is discussed. Then the attention is focused on the specificity of consecrated virgins who take only one vow – the vow of chastity. Some remarks considering this vow were given, then the other evangelic counsels: poverty and obedience, being realised in the reality of diocesan Church. The poverty was related to the Church property and to the fifth precept of the Church, while the obedience, which refers to Christ, was associated with the hierarchical structure of the Church and the Commandment of Love, and was considered as the obedience to the word of God and to the hierarchy of the Church. The last part discusses the problem of freedom and voluntariness in practicing the evangelical counsels.W artykule poruszono zagadnienie dziewic konsekrowanych jako indywidualnej formy życia konsekrowanego. Na samym początku poruszono kwestię określenia osób konsekrowanych i profesji rad ewangelicznych jako cechy ich charakteryzującej. Następnie uwaga została skoncentrowana na specyfice dziewic konsekrowanych, które składają tylko jeden ślub – ślub czystości. Najpierw zostały podane pewne uwagi dotyczące tego ślubu. W dalszej kolejności była mowa o dwóch radach ewangelicznych: ubóstwie i posłuszeństwie realizowanych w konkretach Kościoła diecezjalnego. Ubóstwo zostało powiązane z dobrami Kościoła i piątym przykazaniem kościelnym, natomiast posłuszeństwo, które odnosi się do Chrystusa, zostało powiązane z hierarchicznym ustrojem Kościoła oraz przykazaniem miłości i było rozpatrywane jako posłuszeństwo słowu Bożemu i przełożonym w Kościele. Na samym końcu zostało poruszone zagadnienie wolności i dobrowolności w stosowaniu rad ewangelicznych
Rzecz jako fetysz. O moralności konsumpcji
Get PDFThe concept of fetish has its roots in the theory of primitive religion. The word fetish is derived from the Portuguese feitico. Fetishes were the small material objects (idols, amulets) used in religious worship. In comtemporary philosophy of culture and cultural studies it is very helpful to describe the treatment of things in the system of mass consumption by using the term fetish and the theory of fetishism. Luxury brands make their products powerful and full of heterogenic meanings, so these products become objects of the cult by customers. In this way arises the new religion – religion of products. Among discussed authors are: K. Marx, G. Perec, Ch. Taylor, H. Böhme.Pojęcie fetysza ma swe źródło w teoriach religii pierwotnych. Słowo „fetysz” wywodzi się z portugalskiego feitico. Fetyszami nazywano małe przedmioty materialne (idole, amulety) używane w kulcie religijnym. We współczesnej filozofii i studiach kulturowych pojęcia fetysza i fetyszyzmu są bardzo pomocne w opisie traktowania rzeczy w systemie masowej konsumpcji. Luksusowe marki czynią swe produkty obdarzonymi mocą i pełnymi heterogenicznych znaczeń, co sprawia, iż produkty te stają się obiektami kultu dla konsumentów. W ten sposób kształtuje się nowa religia – religia przedmiotów. Pośród dyskutowanych autorów są: K. Marks, G. Perec, Ch. Taylor, H. Böhme
Межконфессиональный конфликт в Ирландии в 1916–1923 гг. как исторический миф: проблема интерпретации в историографии конца ХХ – начала XXI вв.
Get PDFSince 1980s the Irish historiography became an arena of rather intensive polemics on the subject of so called “revisionism”, provoked by the attempts of some academic historians to literally revise and “de-mythologize” the key events and personalities of the Irish history. One of such is the Irish revolution of 1916–1923. How should it be interpreted, as a political or a “sectarian” conflict? The author reviews the most important arguments of both sides, revisionists and nationalists, and tries to guess how typical this “revisionism” could be in the global context of postcolonial historical studies and what its reasons are.Межконфессиональный конфликт в Ирландии в 1916–1923 гг. как исторический миф: проблема интерпретации в историографии конца ХХ – начала XXI вв. С 1980–х гг. в ирландской историографии разворачивается интенсивная полемика по проблеме «ревизионизма», вызванная попыткой пересмотра и «де-мифологизации» некоторыми историками ряда важных исторических событий и персоналий. Одним из таких событий является ирландская революция 1916 – 1923 гг.: как ее следует интерпретировать, как политический или этно-конфессиональный конфликт? В статье представлены основные доводы полемизирующих сторон, ревизионистов и националистов, и делается попытка выяснить, насколько типичным может быть ирландский «ревизионизм» в общем контексте постколониальной историографии и каковы причины его появления
Holistyczny charakter duchowości chrześcijańskiej
Get PDFThe author of the article discusses the impact of spirituality on the human health from a holistic point of view. For this purpose he introduces the holistic idea of spirituality, which is based on integral anthropology, understanding a human being as spiritual-corporal unity. The text underlines the connection between nature and grace, sacred and profane, individual and community.Autor artykułu omawia wpływ duchowości na zdrowie człowieka w ujęciu holistycznym. W tym celu rozwija holistyczne pojęcie duchowości, które bazuje na integralnej antropologii, ujmującej człowieka jako jedność duchowo-cielesną. Tekst podkreśla związek natury i łaski, wymiaru profanum i sacrum, a także in-dywiduum i wspólnoty
Kunegunda Siwiec ze Stryszawy: osoba i przesłanie
Get PDFConstantly growing interest of Kunegunda Siwiec (1876–1955), a secular Carmelite, being under the canonical process, aiming to elevate her to the altars, postulates to know her and her messages. This simple rural, illiterate woman, engaged in the life of prayer and apostolate, concerned about the authentic religious life in the families, was the recipient of the Supernatural Enlightenment, e.g. internal conversations with Christ, His Mother and some Saints, was written down by her confessor, Fr. Bronisław Bartkowski. She did not boast about these spiritual experiences, but lived virtuous life experiencing a bedridden long–time painful disease, becoming an example of the cheerfully enduring suffering and lived in the Paschal Spirit sacrificing herself for the salvation of others.Ciągle wzrastające zainteresowanie Kunegundą Siwiec (1876–1955), świecką karmelitanką objętą procesem kanonicznym zmierzającym do wyniesienia jej na ołtarze, postuluje poznanie jej osoby i przesłania. Ta prosta wiejska, niepiśmienna kobieta, zaangażowana w życie modlitwy i apostolstwo, zatroskana o autentyczne życie religijne w rodzinach, była odbiorczynią Nadprzyrodzonych oświeceń, tj. rozmów wewnętrznych z Chrystusem, Jego Matką i niektórymi świętymi, jakie spisał jej spowiednik, ks. Bronisław Bartkowski. Nie chełpiąc się tymi duchowymi doświadczeniami, ale żyjąc cnotliwie, doświadczyła długoletniej obłożnej i bolesnej choroby, stając się przykładem pogodnego znoszenia cierpienia, przeżywanego w duchu paschalnym i ofiarowanego za zbawienie bliźnich
Nauka o Duchu Świętym w Pasterzu Hermasa na tle problematyki pneumatologicznej. Studium wprowadzające
Get PDFThe goal of this article is to show the complexity of the spiritual world and the world of spirits and how ancient generations of people from three different civilizations and cultures, Semitic, Hellenistic and Latin, dealt with it. This also applies to the understanding of the Holy Spirit, especially in the first two centuries. From this background, comments are made about the views of the Shepherd of Hermas, whose pneumatology, however simple, combines the three worlds, because the author of the work came from Judaism, wrote his thoughts in Greek and did it in Rome. The Shepherd is a great testimony of Christians in the first centuries, showing how the Holy Spirit who, being God, shows his great gentleness towards sinful man and enables him to return to God, but at the same time respects his free choices.Celem artykułu jest pokazanie złożoności problematyki dotyczącej świata duchowego i świata duchów, z którą zmierzały się poczynając od czasów starożytnych kolejne pokolenia ludzi z trzech różnych cywilizacji i kultur, od semickiej przez helleńską aż do łacińskiej. Dotyczy to także pojmowania Ducha Świętego, zwłaszcza w dwóch pierwszych wiekach. Na takim tle zostaną przedstawione uwagi na temat poglądów Pasterza Hermasa, którego pneumatologia jakkolwiek prosta, łączy wspomniane trzy światy, ponieważ autor dziełka wywodzi się z judaizmu, spisał swoje myśli po grecku i dokonał tego w Rzymie. Pasterz jest kapitalnym świadectwem chrześcijan pierwszych wieków w ukazywaniu działania Ducha Świętego, który będąc Bogiem okazuje swoją wielką delikatność wobec człowieka grzesznego, umożliwia mu powrót do Boga, ale w każdej chwili respektuje dokonywane przez niego wolne wybory