Drugi sobór ekumeniczny. Próba odtworzenia przebiegu obrad

Author(s): Jerzy Czerwień / Language(s): Polish Issue: 1/2007

Drugi Sobór Ekumeniczny ( znany również jako II Sobór Konstantynopolitański ) , który odbył się w Konstantynopolu w roku 381 n.e., jest pod wieloma względami wyjątkowy w historii soborów ekumenicznych. Jego wyjątkowość polega, między innymi, na niedostatku źródeł opisujących to wydarzenie. Z posiedzeń Rady nie pozostały żadne dokumenty. Dlatego też uwaga historyków, poczynając od V wieku, skupiała się na (na ogół przypadkowych) wzmiankach na temat Rady w listach. Ważnym, choć szczególnym źródłem z Soboru Powszechnego, jest autobiograficzny poemat św. Grzegorza z Nazjanzu. Możemy również polegać na dokumentach , które były owocem Soboru: kanonach, Symbolu i listu do cesarza Teodozjusza I na zakończenie Rady. Informacje zawarte w tych dokumentach nie są w pełni spójne. Ten artykuł ma na celu rekonstrukcję obrad Rady na podstawie dostępnych dokumentów.

On the Margins of Meaning: Some remarks on gesture asdepicted in the Orthodox frescoes of Roman Catholic churches in Poland

Author(s): Łukasz Piotr Grotowski / Language(s): English Issue: 1/2007

Artykuł jest przedrukiem tekstu z pisma Biuletyn Historii Sztuki, 1-2, 2008, s. 163-176.

Godła Zgromadzenia Sióstr Serafitek

Author(s): Józef Marecki / Language(s): English Issue: 1/2007

Wiele grup społecznych, społeczności czy instytucji posługuje się symbolem identyfikacyjnym. Ten symbol (logo we współczesnej terminologii) identyfikuje poszczególnych członków grupy, jak i ich działania zbiorowe. Wspólny znak dodaje poczucie jedności. Podobną funkcję pełni wiele symboli chrześcijańskich. W ciągu wieków podobne funkcje odgrywały symbole rycerskie, herby przodków, oznaczenia cechów i związków ale również godła opactw, klasztorów i zgromadzeń zakonnych. gromadzenie Córek Matki Bożej Bolesnej opiera swą duchowość na duchowości franciszkańskiej. W konstytucjach zgromadzenia siostry stwierdzają m.in.: "za przykładem św. Franciszka za najwyższe prawo uznajemy Ewangelię, w której spotykamy Jezusa - naszą Drogę, Prawdę i Życie. Według ewangelicznych zasad powinny być kształtowane myśli, słowa i czyny każdej z nas oraz życie naszych wspólnot". Godłem zgromadzenia jest Serce Matki Bożej prze-szyte siedmioma mieczami. Znak ten dodaje sił do mężnego znoszenia własnych cierpień, jak również udzielania pomocy w cierpieniu tym, których w szczególny sposób ono dotknęło. /Social groups, informal communities, and institutions that need to be distinguished often assume a distinctive trademark. This symbol (logo in contemporary parlance) identifies particular members of the group as well as their collective actions. The common mark conveys the sense of unity. This function was fulfilled by the old Christian symbols. The same function over the centuries was played by the identifying symbols of knights, ancestral coats of arms and crests, the arms of guilds and craftsmen’s unions, and coats of arms of abbeys, chapters, and monastic congregations.

„Sentire cum Ecclesia” - Arcybiskup Oscar Romero w ogniu podziałów

Author(s): Andrzej Dobrzyński / Language(s): Polish Issue: 1/2006

W filmie pt. Karol. Papież, który pozostał człowiekiem, w reżyserii G. Battiato, wprowadzono motyw abp. San Salwadoru Oscara Romero i jego spotkania z Janem Pawłem II. Wątek ten jest kluczem do nakreślenia w ekranizacji skomplikowanej sytuacji w Ameryce Łacińskiej. Kościół nie mógł pozwolić, by religia utraciła swe społeczne znaczenie na kontynencie ogarniętym przez skrajne podziały polityczne i ekonomiczne. Pragnął być „pierwszym, który reaguje na ludzkie nieszczęście” . Ale zadanie to było trudne i wymagało osobistej ofiary, co przedstawia scena rozmowy abpa Romero z Ojcem Świętym. Metropolita wyznał, że jest „wzięty w dwa ognie” podzielonego świata i kraju, a „uzbrojony tylko w Słowo i modlitwę”. The article Sentire cum Ecclesia Archbishop Romero caught between the fires of division: presents a clear picture of the difficult situation the Archbishop was involved in while ministering the war torn politically explosive Archdiocese of San Salvador (1977-1998) and the importance of maintaining his relationship with Rome. He lived his life between two burning fires: the cold war and the revolution, right and left wing factions, the unity of the Church and Liberation theology, and at the same time bearing within the strain of the dichotomy between the tendency for the mystic and his prophetic gift. The Archbishop was committed to put into practice the teaching of Vatican II, the social doctrine of the Church, and to the documents written by the Latin American Bishops in the conferences of Medellin (1968) and Puebla (1979). Paying attention to the circumstances of the Archdiocese and to the needs of Salvadorian society as a whole, Romero searched for solutions, taking into account his conscience and the Magisterium of the Church, while living a deeply spiritual life. His Episcopal motto, “To be of one mind with the Church” signifies his dedication and compassion with the suffering poor and disenfranchised, and the Church as an institution. Proof of this stems from always referring his feelings back to Rome and his dedication to the poor and persecuted. Even though it is not easy to draw any conclusions or make any judgments regarding Oscar Romero’s mission of the Church in the midst of the countries crisis, the article underlines the Historical-Ecclesiastical perspective that allows the avoidance of myths that continue to exist, in both liberal and conservative Catholic surroundings.

Paralelizm wartości ideowych, artystycznych i przestrzennych eremu OO. Kamedułów na Bielanach w Krakowie z pustelnią Karmelitów Bosych w Czernej do końca XVIII wieku

Author(s): Józef Benignus Wanat / Language(s): Polish Issue: 1/2005

The author shows the similarity of an ideological, artistic, and principle spectrum of an isolated Camaldolese monastery in Bielany, Krakow with an isolated Discalced Carmelites monastery in Czema in XVII and XVIII centuries. In 2005 passed 400 years from the arrival of the Camaldolites in Bielany in Krakow and also of the Discalced Carmelites on the grounds of Poland. A founder of the isolated Camaldolese monastery in Bielany was Nicholas Wolski (1549-1630), the court-marshal of the king Sigmund III Waza. Pope Clement VIII brought Camaldolese hermits to Krakow and built them a monastery. In 1604, this Pope sent Discalced Carmelite monks with the diplomatic and evangelical mission to Persia who on their way had to stop for a longer time in Krakow. Their stay, in 1605, bore a fruit with a first foundation of the isolated monastery in Krakow. Agnes from Tęczyński Firlej, voivode of Krakow, was a founder of the isolated Discalced Carmelites monastery in Czema, near Krzeszowice (1578-1644). She covered monastery construction expenses and all interior decorations. To support the hermits she gave them three hamlets: Siedlec, Paczółtowice with Dębnik and Zbik. The founders of these monasteries, in compliance with their will, were buried at the entrance of the church crypts so that entering people could pass over their graves. The lifestyle and religious exercises of the hermits in both monasteries were similar. Eremites through their constant prayer and atonement were imploring God’s mercy for the whole Motherland Przedmiotem tego artykułu jest koicydencja czasowa, historyczna, geograficzna oraz paralelizm wartości ideowych i artystycznych dwóch pustelni, usytuowanych w niedalekiej odległości od siebie, na malowniczym terenie Jury Krakowsko-Częstochowskiej, należących do Zakonu OO. Kamedułów na Bielanach i Karmelitów Bosych w Czernej.

Twórczość malarza-kameduły o. Wincentego z Subbiaco w świetle najnowszych badań

Author(s): Adam Małkiewicz / Language(s): Polish Issue: 1/2005

Artykuł przedstawia życie i twórczość malarza-kameduły o. Wincentego z Subbiaco w świetle najnowszych badań. W ostatnich latach Wenanty z Subiaco został ponownie odkryty - głównie dzięki Lucilli Conigliello - jako malarz o raczej wyrazistym stylu, mieszczący się w nurcie włoskiego caravaggionizmu, jako artysta, który w ramach kontrreformacyjnej ikonografii opracował program dostosowany do celów i potrzeb zakonu pustelniczego. A Camaldolese painter, Father Venanzio da Subiaco (around 1570-1659), was active in Poland from 1624 to 1632, when he stayed in the hermitages at Bielany, near Cracow, and at Rytwiany. His name has been familiar to Polish scholars since 1871 (L. Zarewicz), and in 1952 his first brief monograph was written by Witold Urbanowicz, devoted, however, merely to his achievements in Poland. The monograph was later supplemented and verified by other researchers (J. Z. Łoziński and T. Przypkowski, W Kret., A. Ryszkiewicz, A. Małkiewicz). Venanzio’s work accomplished in Italy remained iong unknown. It was only in 1995 that Lucilia Conigliello organized an exhibition in Poppi featuring 14 paintings by Venanty, which she discovered in a Camaldolese hermitage and coenobium in Camaldoli. In the catalogue she discussed his 34 Italian works. In a catalogue of another exhibition of the Baroque art in Castentino (Poppi 2001), Conigliello included a short monograph of the painter, presenting his art both from the Italian and Polish period. The aim of this paper is to present a critical overview of the present state of research on Venanzio. His art created prior to joining the Order in 1618 remains unknown. As a Camaldolese monk he worked almost entirely for the congregation and sporadically for people connected with it, which limited the iconography of his paintings to religious themes. The artist’s preserved works include three sets of mural painitng (Monte Rua, near Padua, Bielany, Rytwiany) and 50 oil paintings, 10 of which are in Polish monasteries. Their style bears influence of Caravaggio and is characterized by certain conservatism. The artist was also inspired by the paintings of great Renaissance masters, especially Titian, through the mediation of graphics. An important contribution of Venanzio was creating an iconographical canon of the Camaldolese church painting decoration, which was accomplished by the artist during his stay in Poland and transplanted in the churches o f the Order in Italy. He achieved this thanks to the pressure from the rich founders of the Polish monasteries, who demanded - contrary to monastic rules - to give churches a splendid architectural form and rich decoration.

Geneza scen pasyjnych na kolumnie zwanej ​Boża Męka​ przed klasztorem kamedułów na Bielanach, czyli o popu​larności rycin ilustrujących ​Evangelicae Historiae Imagines ​Hieronymusa Natalisa

Author(s): Beata Frey-Stec / Language(s): Polish Issue: 1/2005

In front of the Camaldolese monastery at Bielany stands a figure placed on a plinth of a pillar, which is crowned with a shrine made of black Dębnik marble. The sides of the plinth and that of the shrine are decorated with scenes showing Christ’s Passion. It is probable that the depictions engraved in marble were made by the Zielascy brothers: Wojciech and Jacek. They were employed in the second half of the 17th century in workshops which produced items of black marble dug out in quarries at Dębnik, near Krzeszowice, and performed the most difficulttask: engraving in marble. A few scenes engraved on the pillar show great similarities to the scenes on the vault of the chapter-house in the Camaldolese monastery at Bielany, painted by Jan Koym in 1648, and to a few paintings from around 1673 in stalls of the convent of Norbertine Sisters choir. Similarities result from using the same graphic patterns - copperplates illustrating Evangelicae Historiae Imagines by Hieronymus Natalis. The illustrations in this book, which was published in Antwerp in 1593, imitated drawings of an Italian artist Bernardino Passeri, and were made by a few well-known engravers from Antwerp, the Wierix brothers: Anton and Hieronymus among others. From the eight scenes embellishing the pillar only one does not have its prototype in this work of art (the bad condition of two scenes prevents an unequivocal opinion in this matter.) The work of Natalis was very popular not only in Europe, but also in the Far East; artists working in Krakow often used the copperplates that illustrated it. One of such artists was Piotr Brygierski, who decorated St. John the Baptist’s chapel in the Camaldolese church at Bielany in 1655, which may be a proof that a copy of Evangelicae Historiae Imagines was kept in the Camaldolese library and lent to artists who were working for them. Popularity of drawings illustrating Natalis’ art in Krakow can be seen in the number of other paintings based on their example and preserved in the convent of the Sisters of St. Clare, Dominican and Carmelite monasteries and in Corpus Christi church. Artykuł podejmuje próbę przedstawienia genezy scen pasyjnych na kolumnie zwanej Boża Męka znajdującej się przed klasztorem kamedułów na Bielanach, cw oparciu o popularności rycin ilustrujących Evangelicae Historiae Imagines Hieronymusa Natalisa

Najstarsze spisy duchowieństwa archidiecezji krakowskiej

Author(s): Jan Szczepaniak / Language(s): Polish Issue: 1/2005

Artykuł prezentuje najstarszy znany dzisiaj katalog parafii i duchowieństwa diecezji krakowskiej. Znajduje się on w 19 tomie Liber privilegiorum katedry wawelskiej. Publikowany tutaj elenchus składa się z dwóch części. W pierwszej umieszczono katalog parafii, proboszczów i wikariuszy, w drugim - spis prałatów i kanoników kapituły katedralnej i kapituł kolegiackich. Datowany on jest pomiędzy sierpniem 1751 a lutym 1752 r. The article outlines the oldest parish and clergy catalogue of the Krakow diocese known to date. It is included in the 19th volume of Liber privilegiorum in the Wawel cathedral. The elenchus published herein is composed of two parts. The first part contains a catalogue of parishes, provosts and curates, and the second holds a list of prelates and canons of the cathedral charter house as well as collegiate charter houses. It dates back to a period between August 1751 and February 1752.

Akt fundacyjny prepozytury w benedyktyńskich Książnicach Wielkich z r. 1508

Author(s): Maria Kowalczyk / Language(s): Polish Issue: 1/1999

This publication reveals in print the content of the founding charter of 1508 concerning the establishment of the provostship and mansionary residence in Książnice Wielkie, a village near Koszyce, in the former Proszowice poviat district. Due to its detailed, even meticulous nature, the document made an important contribution to the organisation of the above Church institutions. The Tyniec monastery was the formal founder of the provostship in Książnice Wielkie, whereas Mikołaj of Koprzywnica (aka Mikołaj of Szadek) acted as the initiator and its actual founder. Until 1809, the provostship survived in the form in which had been established back in 1508.

Średniowieczne przedstawienia chrztu św. na ziemiach polskich

Author(s): Zdzisław Kliś / Language(s): Polish Issue: 1/1999

The article discusses each of the phases of christening depicted in medieval images of the sacrament in Poland.

Działalność patriotyczna Ks. Michała Stanisława Głowackiego „Świętopełka” (1804-1846)

Author(s): Witold Józef Kowalów / Language(s): Polish Issue: 1/1999

The article presents the life and patriotic work of Rev. Michał Stanisław Głowacki ("Świętopełek").

Recenzja: Ks. Waldemar Turek, TERTULIAN, opracowanie i wybór tekstów, [w:] Ojcowie Żywi XV, seria pod redakcją ks. Marka Starowieyskiego, Wydawnictwo WAM, Księża Jezuici, Kraków 1999, ss. 296.

Author(s): Józef Cezary Kałużny / Language(s): Polish Issue: 1/1999

Fleksja "Modlitw Wacława"

Author(s): Zdzisława Staszewska,Marek Cybulski / Language(s): Polish Issue: 23/1990

Die Analyse der Flexion der Wenzelsgebete läßt die von K. Rymut formulierte These über deren kleinpolnische Abstammung bekräftigen. Die Liste von Dialektismen wurde hier bereichert um: 1. grofipolnisch-kleinpolnische Abfolge von Infinitiv + Auxilium im zusammengesetzten Futurum, 2. kleinpolnische Form bychmy, 3. das Ausbleiben der nordpolnischen Form 3. Pers Sg. jeść, 4. das Ausbleiben der Endung 1. Pers. Pl. -m, 5. selten anzutreffende, sonst aber im XV. Jh. häufig vorkommende und für Großpolen typische zusammengesetzte Futurformen auf -l. Es zeichnet sich deutlich die relative Chronologie einzelner Teile des Gebetsbuches ab: am ältesten scheint die Sprache im dritten (neuesten) Teil zu sein, der neuere Zustand (aber nicht mehr so deutlich) liegt im zweiten Teil vor. Möglich ist auch eine absolute Chronologie: manche Eigenschaften des dritten Teils sind für die erste Hälfte des XV. Jh. typisch, der andere Teil ist dagegen für die zweite Hälfle des XV. Jh. anzusetzen.

Misija i reformacija: Lekcije iz iskustva reformatora i anabaptista

Author(s): Melody J. Wachsmuth / Language(s): Croatian Issue: 2/2017

Scholarly interaction has ranged from arguing that the Reformers were indifferent toward mission to asserting that both Luther and Calvin had theologies of mission embedded in their understanding of the gospels and emphasis on preaching the word of God. On the other hand, during the same time period, the Anabaptists emerged as a movement with a radical and deliberate mission praxis. How can strains of a new and emerging Protestantism, in similar socio-political contexts, develop such different mission praxis? This paper explores this discrepancy between these two movements and then offers implications and questions for the 21st century church-in-mission.

Stupovi uravnotežene mjesne crkve: Egzegetsko razmatranje 1. Solunjanima 5,12-22

Author(s): Siniša Hamp / Language(s): Croatian Issue: 2/2017

Obilježavanje 500. obljetnice reformacije privilegija je samo jednog naraštaja. Stoga, iznimna je čast da smo upravo mi naraštaj koji može obilježiti događaj koji je, nedvojbeno, promijenio tijek ljudske povijesti.

Tridentska baština: Katolička obnova i konfesionalizacija u hrvatskim zemljama

Author(s): Vatroslav Župančić / Language(s): Croatian Issue: 2/2017

Review of: Zrinka Blažević i Lahorka Plejić Poje (ur.) "Tridentska baština: Katolička obnova i konfesionalizacijau hrvatskim zemljama"; Matica Hrvatska, Katolički bogoslovni fakultet u Zagrebu, Filozofski fakultet Družbe Isusove u Zagrebu, Zagreb, 2016., 526. str. by: Vatroslav Župančić

„Lažna vijest“ i kršćanska sloboda – nužnost dijaloga

Author(s): Benjamin KL Simon / Language(s): Croatian Issue: 1/2018

Politics and media development in our days is terrifying. Manipulation is dominating the social space. The so-called Overton window concept show us how, by way of “fake news” in a particular setting, certain completely unacceptable opinions slowly become part of the social consensus. Without understanding this change, people become deprived of their freedom and begin to feel more and more helpless. Five hundred years ago, theologian Martin Luther (1483-1546) rose against such attempts, defending his theological beliefs form estranged and twisted interpretations. In his essay, On Christian Freedom (1520), he took a firm position. Using a twofold thesis - that the Christian is both a free man and master of everything so he is not subjected to anyone, and that the Christian is also a humble servant to everyone and that he is subjected to everyone - he clarified that faith and love lead the Christian in all his activities and works. Luther clarified that in faith and love a fullness of the relationship between God and His loved ones - the mankind - is achieved, thus being humble does not mean giving up on our freedom; instead, it means to have the strength and courage to achieve it! Based on the four dimensions of freedom - political, social, identity, and dialogue - Luther provides an insight into his own understanding of freedom, which is still applicable in today’s social climate and the challenges of this age. These four dimensions helps the believer to take a clear stance against targeted attempts at deception which are immersed in “fake news.”

IZAZOVI SUVREMENE SOCIOLOGIJE RELIGIJE

Author(s): Tomislav Tadić / Language(s): Bosnian Issue: 10/2017

In this paper, I discuss some of the important questions that occupy the attention of contemporary sociologists of religion, trying to point to some of the methodological and theoretical problems which gain wider relevance when they are situated in the context of the transformation of modern society and the role that religion holds within that transformation. The paper starts with the premise that we are witnessing a deep "crisis" of both modern society and social sciences. In the paper, I set some problems that are based on contemporary sociological understanding of issues such as: religious pluralism, the return of religions, the meeting of Europe and Islam, the models of relations between the state and religion, and the problem of religion in transitional societies with examples relevant to Bosnia and Herzegovina society. The paper consists of an introduction, three chapters and a conclusion.

BIBLIOGRAFIJA SOPHOS-a 2008-2017

Author(s): Lejla Hajdarpašić / Language(s): Bosnian Issue: 10/2017

I ČLANCI / ARTICLES II PRIJEVODI / TRANSLATIONS III PREGLEDI KNJIGA / BOOK REVIEWS IV DESET GODINA ČASOPISA SOPHOS / TEN YEARS OF SOPHOS JOURNAL REGISTRY OF AUTHORS

Reformacja jako proces ‚uetycznienia’ świata. Heglowska hermeneutyka reformacji w Wykładach z fi lozofi i dziejów

Author(s): Jakub Kloc-Konkołowicz / Language(s): Polish Issue: 4/2017

The aim of the article is to reconstruct the main claims made by Hegel about reformation as presented in his Lectures on the Philosophy of History. According to Hegel, the emancipatory meaning of reformation fulfils itself not simply in the act of setting the human subjectivity free from the overwhelming power of the external. Th e subjects, liberated from the bonds of the external authority, then not only actively transform the world, but also conceive of the practices they undertake as expression of the same truth and good they discover in themselves. Th is concept of the refl exive ‘ethicization’ of the world is confronted with the interpretation of Max Weber who connects the phenomenon of reformation with the unleashing of the dynamics of economic-instrumental rationality. Contrary to that, following in Hegel’s footsteps enables us to understand reformation not only as the source of the rational-technical organization of the modern world, but also as the source of its deeply ethical nature.