Akademia Ignatianum w Krakowie: Czasopisma
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Some critical and exegetical considerations on the relation between faith and reason that can be drawn from Kierkegaard’s characterisation of the Knights of Faith Abraham and Mary in Fear and Trembling
No full textKierkegaard refers to the figure of Knight of Faith to sustain a definite picture of the relation between faith and reason, to argue that faith cannot be rationally buttressed or justified. In Fear and Trembling, he identifies Abraham and the Virgin Mary as Knights of Faith. The paper: (1) Illustrates the notion of the Knight of Faith focusing on Abraham, the Knight of Faith par excellence; (2) Considers two paradoxes the sacrificial binding of Isaac in Genesis may involve; one involving inconsistency between God’s command and moral standards, and a contradiction between God’s command and a blessing Abraham was offered; arguing that there is no ground to assert that Abraham would have been aware of the former; (3) Claims that Mary ought to be characterised as a Knight of Faith in light of a paradox involving a blessing she was promised, and certain concrete situations and events. The paper refers to historico-exegetical scholarly work to argue that, contrary to what Kierkegaard claims, when considering the attitude of these two figures when facing these paradoxes, one cannot sustain any picture regarding the relation between faith and reason
Hieronim Łaski i imieninowe przyjęcie na zamku w Csabie? Stosunki polsko-węgierskie w komitacie Békés w XV–XVI wieku
Full text linkBékés County lies far from Poland, yet several connections existed between these regions in the fifteenth and sixteenth centuries. In January 1444 King Władysław Warneńczyk of the Jagiełło dynasty granted an estate to a nobleman from Békés County. Hungarians from the southern part of the Great Plain studied in Poland, and Polish warriors appeared in the region of the castle of Gyula in 1529. It is also possible that Hieronym Łaski, the well-known Polish politician in the service of King John Szapolyai, was invited to the little castle of Csaba – present-day Békéscsaba. A letter issued by King Ferdinand in 1531 provides additional insight into the negotiation between King John and King Ferdinand, conducted with the mediation of King Sigismund of Poland in that year. The original of this letter is preserved in Kassa, while a contemporary copy survives in Békéscsaba. King Sigismund’s intercession in the matter of Gyula is a further chapter in the Polish–Brandenburg–Hungarian relations.Komitat Békés położony jest w znacznej odległości od Polski, jednak w XV i XVI wieku istniały między tymi regionami liczne powiązania. W styczniu 1444 r. król Władysław Warneńczyk z dynastii Jagiellonów nadał dobra jednemu ze szlachciców z komitatu Békés. Węgrzy z południowej części Wielkiej Niziny studiowali w Polsce, a w 1529 r. w okolicach zamku w Gyuli pojawili się polscy wojownicy. Niewykluczone również, że Hieronim Łaski, znany polski polityk w służbie króla Jana Zapolyi, został zaproszony do niewielkiego zamku w Csabie, czyli dzisiejszej Békéscsaby. List wydany przez króla Ferdynanda w 1531 r. dostarcza dodatkowych informacji o negocjacjach prowadzonych wówczas między królem Janem a królem Ferdynandem, przy mediacji króla Zygmunta I Starego. Oryginał tego dokumentu przechowywany jest w Koszycach, natomiast jego współczesna kopia zachowała się w Békéscsabie. Wstawiennictwo króla Zygmunta w sprawie Gyuli stanowi kolejny rozdział w dziejach polsko-brandenbursko-węgierskich relacji
Wczesne relacje Stefana Bockaia z Polską (1583–1594)
Full text linkStephen Bocskai (1557–1606), Prince of Transylvania, had a social network of Polish relations spanning decades, which was particularly extensive during the period of the revolt (1604–1606). In this study, I focus on the early phase of this extensive social network, up to 1594. These relations can be demonstrated from 1583, and their development is closely linked to his kinship with the Báthory family, the ruling family of Transylvania. After the marriage of Bocskai’s niece, Christina Báthory, to the Polish chancellor and great hetman Jan Zamoyski, Bocskai himself became related to and began corresponding with a leading figure in Polish political life. Stephen Bocskai’s diplomatic missions to Poland in 1588 and 1590, which also involved the Báthory family and its affairs, helped him to personally strengthen and expand his Polish relations with Zamoyski and others. In my study, I use two instructions and other relevant sources to reconstruct the purposes and circumstances of these journeys, as well as Bocskai’s role and activities. For my research, in addition to using the relevant literature and source publications, I collected unpublished sources from the Cathedral Library of Esztergom, the Manuscript Archives of the Hungarian Academy of Sciences, and the National Archives of Hungary.Stefan Bocskai (1557–1606), książę Siedmiogrodu, posiadał rozległą sieć kontaktów polskich, rozwijającą się przez dziesięciolecia, a szczególnie intensywną w okresie powstania (1604–1606). W niniejszym artykule koncentruję się na wczesnym etapie tej sieci, do roku 1594. Relacje te można poświadczyć od 1583 roku, a ich rozwój pozostaje ściśle związany z pokrewieństwem Bocskaia z rodem Batorych, panującym w Siedmiogrodzie. Po ślubie siostrzenicy Bocskaia, Krystyny Batory, z kanclerzem wielkim koronnym i hetmanem wielkim koronnym Janem Zamoyskim, również sam Bocskai stał się spowinowacony z czołową postacią polskiego życia politycznego i rozpoczął z nim korespondencję. Dyplomatyczne misje Stefana Bocskaia do Polski w latach 1588 i 1590, które również dotyczyły spraw rodu Batorych, pozwoliły mu osobiście wzmocnić i poszerzyć sieć polskich kontaktów, obejmującą Zamoyskiego i inne osoby. W swoim studium wykorzystuję dwie instrukcje oraz inne istotne źródła, aby odtworzyć cele i okoliczności tych podróży, a także rolę i działania Bocskaia. Do badań, oprócz wykorzystania odpowiedniej literatury i publikowanych źródeł, zebrałem także materiały nieopublikowane z Biblioteki Katedralnej w Ostrzyhomiu, Archiwum Rękopisów Węgierskiej Akademii Nauk oraz Archiwów Narodowych Węgier
Sacerdotalizacja: Zmiany w życiu prywatnym duchowieństwa w Rzeczypospolitej Obojga Narodów
Full text linkThe Council of Trent expected priests to dutifully perform their professional obligations and to shine as examples of Christian life. Although this new ideal was treated as coherent and holistic by both Catholic reformers and historians, the article proposes to analyse it as two separate processes: clerical professionalisation and sacerdotalisation, which represent, respectively, the attempts to modify professional and private lives. Such a distinction not only sheds light on situations when both post-Tridentine goals were not fully aligned but also draws attention to the specificity of Catholic priests, who were expected to change their private lives more than other professional groups. The article offers a preliminary account of the sacerdotalisation in the Polish-Lithuanian Commonwealth from 1569 to 1795. In an attempt to create an anthropological portrait, it is mostly based on egodocuments, with special attention given to the writings of Kazimierz Dziuliński, a parish priest in Słaboszów within the diocese of Kraków from 1676 to 1701. An argument is proposed that, by the final decades of the Polish-Lithuanian Commonwealth, the private lives of priests had come to play a unifying rather than dividing role. Clergy were hierarchically divided and maintained close relationships with laymen according to their rank as well as shared with relative groups many everyday practices, especially feasting and trading. However, the belief in the power of ordination, seminary education, social influence and peer control fostered enough commonality for priests to feel and be perceived as members of a distinguished and relatively elevated group. Generally, at the end of the eighteenth century, priests kept celibacy, exhibited specific nonverbal communication, prayed the breviary, wore clerical garb, and usually read religious literature.Sobór Trydencki oczekiwał od księży sumiennego wypełniania obowiązków zawodowych oraz bycia wzorem chrześcijańskiego życia. Choć oba cele były traktowane łącznie zarówno przez katolickich reformatorów, jak i przez historyków, w artykule zaproponowano ich analizę jako dwóch odrębnych procesów: profesjonalizacji oraz sacerdotalizacji, które odpowiadają próbom zmiany – odpowiednio – życia zawodowego i prywatnego. Takie rozróżnienie pozwala nie tylko uchwycić sytuacje, w których oba cele nie były w pełni zgodne, ale także zwraca uwagę na specyfikę katolickich księży, od których oczekiwano głębszych zmian w życiu prywatnym niż od innych grup zawodowych. Artykuł przedstawia wstępną analizę zmian w życiu prywatnym w Rzeczypospolitej Obojga Narodów w latach 1569–1795. W próbie stworzenia antropologicznego portretu skorzystano przede wszystkim z egodokumentów, ze szczególnym uwzględnieniem pism Kazimierza Dziulińskiego, proboszcza w Słaboszowie w diecezji krakowskiej w latach 1676–1701. Wysunięto tezę, że w ostatnich dekadach istnienia Rzeczypospolitej praktyki życia prywatnego księży sprzyjały tworzeniu wspólnej tożsamości. Duchowieństwo było hierarchicznie podzielone i utrzymywało bliskie relacje z ludźmi świeckimi zgodnie ze swoim statusem społecznym, dzieląc z nimi wiele codziennych praktyk, takich jak ucztowanie i handel. Jednak wiara w moc święceń, wykształcenie seminaryjne, wpływ społeczny oraz kontrola innych księży powodowały, że księża mogli czuć się i być postrzegani jako członkowie osobnej i wyróżnionej grupy. Pod koniec XVIII wieku księża zasadniczo zachowywali celibat, posługiwali się specyficzną komunikacją niewerbalną, odmawiali brewiarz, nosili strój duchowny i czytali przeważnie literaturę religijną
Dźwięk jako integralny składnik architektury sakralnej
Full text linkApart from the visual factor, the acoustic factor is the main element that gives character to a temple as a sacred space and influences the spiritual dimension of sacred spaces. The aim of this article is to examine the relationships between acoustics and sacred architecture, as well as the role of sound in shaping the perception of liturgical interiors. The analysis includes scientific and historical literature on the acoustics of sacred buildings, examples of the application of Helmholtz resonators, and cymatic interpretations of architectural details, such as rosettes and motifs from Rosslyn Chapel. The study is based on observation of sacred spaces, analysis of documentation and literature, as well as the interpretation of cymatic and psychoacoustic phenomena. The paper demonstrates that material elements (architectural form, ornamentation) interact with immaterial elements (sound perception, atmosphere, multisensory experience), shaping the identity and functionality of sacred interiors. Sound affects both matter and space, and conscious acoustic design determines speech intelligibility, musical quality, and the spiritual reception of the space. The conclusions emphasize the necessity of integrating acoustic design with architecture and using architectural details as tools for sound modulation.Poza czynnikiem wizualnym czynnik foniczny (akustyka) jest głównym elementem nadającym charakter świątyni (sacrum) i wpływającym na duchowy wymiar przestrzeni sakralnej. Celem artykułu jest zbadanie powiązań między akustyką a architekturą sakralną oraz roli dźwięku w kształtowaniu percepcji wnętrza liturgicznego. Analiza obejmuje literaturę naukową i historyczną dotyczącą akustyki obiektów sakralnych, przykłady zastosowania rezonatorów Helmholtza oraz interpretacje cymatyczne detali architektonicznych, takich jak rozety czy motywy kaplicy Rosslyn. Badanie opiera się na metodzie obserwacji przestrzeni sakralnych, analizie dokumentacji i literatury, a także interpretacji zjawisk cymatycznych i psychoakustycznych. W pracy wykazano, że elementy materialne (forma architektoniczna, ornamentyka) współdziałają z niematerialnymi (percepcja dźwięku, nastrój, multisensoryczność), kształtując tożsamość i funkcjonalność wnętrza sakralnego. Dźwięk oddziałuje na materię i przestrzeń, a świadome projektowanie akustyczne decyduje o zrozumiałości mowy, walorach muzycznych i duchowym odbiorze przestrzeni. Wnioski podkreślają konieczność integracji projektowania akustycznego z architekturą oraz wykorzystania detali architektonicznych jako narzędzi modulacji dźwięku
Posługa polskich księży w alianckich strefach okupacyjnych po wyzwoleniu KL Dachau
Full text linkBased on archival sources and scholarly studies, this article presents the ministry of Polish priests in the Allied occupation zones after their liberation from KL Dachau in April 1945. The material outlines the pastoral activity of Polish clergy after liberation as well as the camp ordeal of Polish Roman Catholic clergy, with particular emphasis on KL Dachau near Munich as a place of martyrdom of diocesan and religious priests, deacons, and seminarians during the Second World War. The camp was established by Heinrich Himmler in 1933 for opponents of the National Socialist German Workers’ Party (NSDAP). After the outbreak of the Second World War and Nazi Germany’s invasion of Poland on 1 September 1939, its function was expanded, and transports of prisoners from all countries occupied by Germany were sent there. It is difficult to determine the exact number of prisoners; most sources indicate that approximately 250,000 people were held in the camp. From the end of 1940, according to estimates of the Catholic Church, 2,794 priests were imprisoned there, including 1,773 from Poland, of whom 858 were murdered. One of the victims was Bishop Michał Kozal of Włocławek, who was beatified by Pope John Paul II in June 1987. In April 1945, Polish clergy entrusted themselves and all the imprisoned to the care of Saint Joseph of Kalisz. Their prayers were answered by God, and the camp and its prisoners were saved from the planned liquidation and the obliteration of all traces of its existence. The article presents the pastoral activity of Polish clergy after their deliverance from KL Dachau, attributed to Divine Providence through the intercession of Saint Joseph of Kalisz. It discusses their contribution to the reconstruction and maintenance of the parish network in Germany after the end of hostilities in 1945. On the basis of preserved source materials, memoirs, and testimonies of Polish clergy, a picture emerges of the commitment of Polish priests to organizing pastoral care in parishes within the Allied occupation zones.W artykule na podstawie źródeł archiwalnych i opracowań przybliżono posługę polskich księży w alianckich strefach okupacyjnych po wyzwoleniu z KL Dachau w kwietniu 1945 r. Materiał przybliża posługę duszpasterską polskich duchownych po wyzwoleniu oraz gehennę obozową polskiego duchowieństwa rzymskokatolickiego ze wskazaniem na KL Dachau pod Monachium jako miejsce martyrologii księży diecezjalnych, zakonnych, diakonów i kleryków w latach II wojny światowej. Obóz ten został utworzony przez Heinricha Himmlera w 1933 r. dla przeciwników Niemieckiej Narodowo-Socjalistycznej Partii Robotników (NSDAP). Wskazanie to poszerzono po wybuchu II wojny światowej i napaści Niemiec hitlerowskich na Polskę 1 września 1939 r. Przewożono wówczas do niego w transportach również ludzi z wszystkich krajów okupowanych przez Niemcy. Trudno ustalić dokładnie liczbę więźniów. Najczęściej w źródłach podaje się, że przebywało w nim około 250 tys. osób. Od końca 1940 r. według szacunków Kościoła katolickiego przebywało w nim 2794 księży, w tym 1773 pochodzących z Polski, spośród których 858 zostało zamordowanych. Jednym z nich był biskup włocławski Michał Kozal, który został beatyfikowany przez Jana Pawła II w czerwcu 1987 r. W kwietniu 1945 r. polscy duchowni zawierzyli siebie oraz wszystkich uwięzionych opiece św. Józefa Kaliskiego. Ich modlitwy zostały wysłuchane przez Boga, zaś obóz i więźniowie zostali ocaleni przed planowaną likwidacją i zatarciem wszelkich śladów o istnieniu tego miejsca. Materiał ukazuje działalność duszpasterską polskich duchownych po ich ocaleniu przez Opatrzność Bożą za wstawiennictwem św. Józefa Kaliskiego z KL Dachau. Omawia ich wkład w odtworzenie i podtrzymanie sieci parafialnej na terenie Niemiec po zakończeniu działań wojennych w 1945 r. Z zachowanego materiału źródłowego, wspomnień i relacji polskich duchownych wyłania się obraz zaangażowania polskich kapłanów w organizowanie duszpasterstwa w parafiach w alianckich strefach okupacyjnych
Service learning as an opportunity to strengthen multi-stakeholder cooperation between family, school, and community
Full text linkResearch objectives (aims) and problem(s): The aim of this article is to explore service learning methodology in cooperative partnerships between families, schools, and local communities. Accordingly, the following research question was posed: How can the service learning method support and strengthen cooperation between families, schools, and the local community?
Research methods: A desk research method was applied to both scholarly articles and project reports that use the service learning methodology.
Process of argumentation: Service learning is an educational method based on learning through experience and is applied in various areas of education. It can also be used to support multi-stakeholder cooperation among schools, families, and the community. These methods benefit students, parents, teachers, schools, and institutions operating in the local community.
Research findings and their impact on the development of educational sciences: In today’s context of a rapidly changing pace of life and ongoing social, cultural, and economic transformations, schools are continually seeking new forms of learning. Promoting the idea of service learning may be one way to achieve educational outcomes that meet students’ needs, as learners are not only recipients of knowledge but also actively experience and apply it through their own involvement.
Conclusions and/or recommendations: Service learning is successfully implemented in many countries at both the secondary school and university levels. It benefits both learners and the local community. Further areas for the application of this method should be explored. Primary education, in particular, still seems to be an underdeveloped area for service learning. The exploration of the essence of service learning has indicated the necessity of continuing research that substantiates this approach as an effective method for cultivating communicative learning within the interactions between family, school, and community
Interpersonal closeness as a pedagogical category fostering the integration of educational environments: families and schools
Full text linkResearch objectives (aims) and problem(s): The aim of this article is to examine the phenomenon of interpersonal closeness in relation to family–school cooperation. The author defines interpersonal closeness as a pedagogical category and discusses the unifying role of the pedagogy of interpersonal closeness in cooperation between educational environments. The following research questions were posed: What characterizes interpersonal closeness understood as a pedagogical category? What is the unifying role of interpersonal closeness in family–school cooperation?
Research methods: The article takes a theoretical, review-based approach, employing methods such as analysis of scientific literature and examination of existing data.
Process of argumentation: The author explores the phenomenon of interpersonal closeness, beginning with etymological analyses and references to other scientific fields. He presents interpersonal closeness as a pedagogical category, defines it, and characterizes the pedagogy of closeness. The author draws attention to family and school as educational environments in which closeness can be developed. He emphasizes the importance of cooperation between these environments and the role of interpersonal closeness in strengthening that cooperation.
Research findings and their impact on the development of educational sciences: The author draws attention to the relatively underexamined phenomenon of interpersonal closeness. The analyses support the thesis that interpersonal closeness can be treated as a pedagogical category of great importance for the development of all participants in the educational process and for their cooperation. The results indicate a need for a pedagogy of closeness, as it can guide both the building of interpersonal relationships and the overcoming of difficulties that arise in this process. The author provides pedagogical implications that are relevant to the development of interpersonal closeness in the family–school relationship.
Conclusions and/or recommendations: Referring to the pedagogical category of closeness may constitute a key to interpreting situations that occur in the family–school relationship. The analysis may serve as a basis for further discussion on the place and significance of closeness in education
The word as a pedagogical sign: Lessons from fairy tales
Full text linkResearch objectives (aims) and problem(s): Education—in all its manifestations—is a process that enables people to grow and improve. In educational institutions, this process takes place through teaching, understood as the transmission of knowledge through signs; and for the teacher, the most significant sign is the word. Its pedagogical power is so great and mysterious that, when used well, it educates. To explain this aspect, this paper aims to provide a theoretical discussion of the educational power of words through fairy tales. Specifically, we seek to identify the difference between education and teaching, the importance of words in both processes, and to present an example from a case study in which the narrated words of stories convey educational elements because they reflect goodness, truth, and beauty.
Research methods: This research is qualitative in nature, and the methods used included bibliographic review and analysis. In addition, data from a previous study of our own—a case study based on a survey technique—were incorporated and valued for the purposes of this work.
Process of argumentation: The argumentation process was characterized by the identification of central ideas, the relationships between concepts, and examples drawn from the results of earlier research.
Research findings and their impact on the development of educational sciences: Among the most significant findings, we note that the influence of stories has withstood the test of time due to their richness, depth, and meaning. This influence emerges through experiences of reading or listening to stories, the words associated with these readings, identification with the characters, and the reflection of human nature expressed in them.
Conclusions and/or recommendations: In conclusion, we find that stories exert a great influence on people because of the beauty, truth, and goodness that they convey. The word that emerges from them becomes a necessary sign in education, which leads people toward their personal fulfillment
Social communication as a necessary condition for community-building: Lessons from Aristotle and Thomas Aquinas for modern education
Full text linkResearch objectives and problems: The aim of this research is to rediscover the educational sources of social and political community. Since these sources originated in antiquity and the Middle Ages, it is useful to revisit the ideas of Aristotle and Thomas Aquinas. The article is a comparative inquiry into their views on the social and political value of education.
Research methods: The source materials consist of texts written by both authors. In my study, I use the method of hermeneutic text analysis to uncover the meaning of their writings, alongside comparative analysis—the main method used—which examines the two authors’ texts in their historical and cultural contexts.
Process of argumentation: Such a comparison is possible and legitimate because Aquinas repeatedly commented on, and creatively interpreted, the thought of the Stagirite. Both classical thinkers emphasized the role of proper communication in the co-creation of a social community. Multidimensional education—transmitting knowledge and virtues—served this purpose by constructing a community of shared values. However, while Aristotle’s doctrine focuses on the political dimension of communication and pedagogy (the first part of the article), Aquinas discovers and analyzes the social, pre-political reality of community life (the second part). This generates important differences between them. While Aristotle maintains a strictly political orientation in his understanding of education, Thomas Aquinas emphasizes the more familial nature of social dialogue and instruction (the third part).
Research findings and their impact on the development of educational sciences: The analysis shows the need for education oriented toward community-building. These authors’ reflections on social relations and the necessity of mutual communication in a political community remind us of the importance of social education. In Aristotle, we find a strong call for conscious political education of citizens, whereas in Thomas Aquinas, we encounter an appeal for education in social relations and for building smaller communities such as families, associations, and congregations.
Conclusions and recommendations: The purpose of this article is to show the importance that classical authors attached to social education as a prerequisite for the existence of a political community. This is important in our postmodern times, which are characterized by radical individualism and the breakdown of community ties. In this commentary, I propose rediscovering the ideas of both philosophers for contemporary education, which help us appreciate and properly apply communication in the creation of social and political bonds