Spis treści





Spis treści



Andrzej Gieniusz CR: Saldi nella fede in quanto memori: l'anamnesi nelle lettere di Paolo


Ks. Antoni Paciorek: Regula fidei drogą odczytywania i przekazywania objawienia w Kościele

Ks. Stanisław Dyk: Homilia miejscem obecności i działania Ducha Świętego


Adam A. Szafrański: Ekstaza a zjawisko ideologizacji religii na podstawie badań Clifforda Geertza na Bali


Marsha L. Dutton: Aelred dziś: znany i uznany. Najnowszy stan badań nad Aelredem z Rievaulx


Agnieszka Bielak: Mariaż marksizmu z katolicyzmem. Badania Stefanii Skwarczyńskiej dotyczące relacji między religią a literaturą [pdf pdf (272.75 KB) ]

Ks. Krzysztof Burczak: Liturgia trydencka w świetle norm motu proprio „Summorum Pontificum" papieża Benedykta XVI





Ks. Marian Radwan SCJ: Cerkiew zniewolona, rec.: Georgij Edelstein, Zapiski sielskogo swiaszczennika, Rosyjski Państwowy Uniwersytet Humanistyczny, Moskwa 2005

Irena Wodzianowska: Społeczeństwo sowieckie w 1937 roku, rec.: Wsesojuznaja perepis` naselenia 1937 goda: obszczije itogi. Sbornik dokumentow i materiałow, sostawitieli W.B. Żiromskaja, J.A. Poliakow, ROSSPEN, Moskwa 2007

Irena Wodzianowska: Słowniki biobibliograficzne rosyjskich działaczy politycznych XIX wieku, rec.: D. N. Sziłow,
Gosudarstwiennyje diejateli Rossijskoj Imperii. Gławy wysszich i centralnych uczrieżdienij 1802-1917. Biobibliograficzeskij Sprawocznik, S. Petersburg 2002, wyd. 2, Dmitrij Bułanin; D.N. Sziłow, J.A. Kuzmin, Człeny Gosudarstwiennogo Sowieta Rossijskoj Imperii 1801-1906, Biobibliograficzejskij Sprawocznik, S. Petersburg 2007, Dmitrij Bułanin


Ryszard Strzelecki: Dramat w świetle kerygmatu. Refleksja o książce Wojciecha Kaczmarka, rec.: Wojciech Karczmarek, Od kontestacji do relacji. Człowiek wobec Boga w dramacie Młodej Polski, Wydawnictwo KUL, Lublin 2007


Ks. Wiesław Przygoda, rec.: Ehrenamt - Qualität und Chance für die Soziale Arbeit. Reader zur Sommeruniversität Ehrenamt 2006 Köln, hrsg. von T. Möltgen, Butzon & Bercker, Kevelaer 2006








Regula fidei the Path to Reading and Transmitting Revelation

Every person who begins to read a text uses a certain pre-understanding, which is the fruit of, for example, received education, life experiences, and the like. Such a pre-understanding, with which the Church Fathers began their reading of the Bible, is the so-called rule of faith (regula fidei). The rule of faith at the end of the Patristic period encompassed, apart from Sacred Scripture, traditions which were handed down by bishops, symbols of baptism, lifestyle and Christian behavior, incorporated lex orandi, teaching of the Fathers, antiquity and the universality of doctrine and Church consensus. The rule of faith and its application finds support in the Bible itself.
The first preachers of the Gospel tried to defend orthodoxy, referring to the teachings preached from the beginning (comp. i.e. Ga 1, 9). Reading the Scriptures from the point of view of events which the first students of Christ were witnesses to, meaning in the light of the life, death and resurrection of Jesus, the descent of the Holy Spirit and expansion of Christianity, finds justification in the Old Testament. If we look at the Old Testament texts, for example the prophetic, we realize that it was read in the light of current events of salvation history, in the light of more mature faith. Also, today the rule of faith can comprise the criteria of negative Biblical exegesis (point to understanding that is not in accord with the rule of faith, meaning not acceptable), but also in a certain sense the positive criterion, meaning those which are valuable to enlighten a given Biblical saying.



The Homily is a Place of the Presence and Activity of the Holy Spirit

Homily preaching contains a particularly effective salvific function. It is not only the word of the preacher, but also the Word of God. A homily becomes the Word of God and communicates God thanks to the presence and activity of the Holy Spirit.
This presence and activity of the Spirit in a homily is accomplished in a Trinitarian dimension (the Spirit reveals and communicates the Father, Son and Himself), Scripturistic (the Spirit gives an understanding of the Bible, which is the source of the homily and place of His presence), liturgical (the Spirit causes that Jesus Christ is present in the homily in the same way as in Sacred Scripture and in the Liturgy) and anthropological (the Spirit gives the impulse to speak up and equips the preacher with various gifts; He helps listeners, on the other hand, accept the declared Word and incarnate it into their lives).
The work of the Holy Spirit, in addition, precedes the preaching of the homily, accompanies it, actualizes it, giving it a saving characteristic and helping to apply its word in the life of the listener. The preacher, on the other hand, ought to remember that his homily is always a divine-human act, and that it is an infusion of the Holy Spirit on him and the remaining participants at the liturgical gathering. This ought to lead him to open up to the power of the Spirit, to be a man of epiclesis, to teach the listeners about the activity of the Spirit in the process of listening and accepting the Word as well as to pray for the spiritual anointing of his listeners.



Ecstasy and the Phenomena of Idealizing Religion on the Basis of Research
by Clifford Geertz on Bali

In the article, we attempt to show that Geertz tends to speak of religion in the categories of a system of symbols, a program for life, which is rooted in cultural reality, and at the same time allows believing people to see the differences among that which is, and how things ought to be. The primary environment of religion (traditional or idealized), in the words of Geertz, remains a ritual and at the same time ecstatic experience.
In them, individuals meet with a religious world-view, they internalize its messages of order and harmony, attempting to introduce into their lives the Reasons for which people participate in rituals, applying them proportionally to their messages, whose nature is either psychological or social. In the first is contained a certain need for authority, the ability to trust in it, to give in to an ecstatic atmosphere, a religious uplifting. In the second is noticed the great role of tradition. The religious perspective enriches the common-sense interpretation of reality, not allowing the same to marginalize the experiences related with trace, ecstasy.



Aelred Today: Known and Recognized. Recent Studies of Aelred of Rievaulx

The article shows the recent state of research on the person and work of Aelred of Rievaulx. This twelfth-century English Cistercian abbot, who was immensely popular in his own time, is today perhaps the most popular of the Cistercian Fathers. That popularity is due to the great theme of his work: God's love and God's creation of human friendship to place his own unity and his own love of society within his creatures. Aelred is also popular today because of his extraordinary personal, diplomatic, and rhetorical skills, shown during his youth as a member of the Scottish court and then for the rest of his life as a monk and abbot, all recounted in Walter Daniel's twelfth-century Life of Aelred of Rievaulx.
Many of Aelred's homilies or chapter discourses have survived; besides those thirteen spiritual and historical treatises contain his teaching about the love of God and friendship and about the history of England and Scotland of his own time and before. Those historical works include not only works of advice for the kings of England but also lives of English saints. All of his spiritual works exist in critical editions, but the historical ones, which are only beginning to be edited, are currently available only in English translation. Aelred's spiritual works have also been translated into many languages in Europe, Australia, and America. Two of them, with a particular focus on love and friendship, have received special attention and popularity: Mirror of Charity (Speculum caritatis) and Spiritual Friendship (De spiritali amicitia). The second of these has even been translated into Polish (Przyjaźń duchowa, ed. Antyk, Kęty 2003, transl. by M. Wylęgała).
At the annual Cistercian Studies Congress in Kalamazoo, Michigan (USA), and the International Medieval Conference in Leeds (UK), an average of three times as many scholars present papers about Aelred as about any other Cistercian writer, and year after year graduate students write dissertations on his thought. This list includes the best-known of today's scholars who study Aelred's spiritual and historical teaching: Charles Dumont, Pierre-André Burton, Gaetano Raciti, and Michael Casey, all of whom are Cistercian monks, and lay scholars Domenico Pezzini, John R. Sommerfeldt, Marsha L. Dutton, Elizabeth Freeman, Peter Jackson, and others. Currently through a book and several articles Ryszard Groń is also making Aelred known in Poland.



The Marriage of Marxism with Catholicism. The Research of Stefania Skwarczyńska
concerning the Relation between Religion and Literature

The article presents the results of research, which attempted to unite the Catholic world-view and Marxist methodology in literary studies. The effects of these activities are observable in the words of one of the most outstanding twentieth-century representatives of this field of studies - those of Stefania Skwarczyńska. Texts were chosen as research materials, which are concerned with the relationship: religion-literature, and at the same time it is clear that they contain a Marxist influence. The subsequently presented articles awaken, from today's point of view, astonishment and sometimes loss, and sometimes also evoke an unexpected humoristic effect. For the contemporary student of literature, they only have a historical value, which document attempts to make contradicting value systems come to terms. Apart from the essential attempt to transfer the discourse on the religious issues from educational publications, these studies - using literature as an instrument - were fruitless for their presented knowledge.



Die tridentische Liturgie im lichte der normen des motu proprio „summorum pontificum"

Am 7 Juli 2007 Papst Benedikt XVI hat das Motu Proprio „Summorum Pontificum" herausgegeben. Das Dokument gilt in der katholischen Kirche seit dem 14 September 2007. Der Papst hat entschieden, dass neben die normale Form der Eucharistiefeier (das Messbuch von 1970) kann nun auch die „ausserordentliche Form" (das römisch-tridentinische Messbuch) treten. Jetzt, wenn ein Priester einzeln zelebriert, kann er die heilige Messe mit dem Messbuch von 1962 feiern. Das muss aber, wie dessen Ritus es verlangt, durchgehend in lateinischer Sprache geschehen. Zu einer solchen Einzelzelebration können auch andere Gläubige hinzukommen. Die Leitung eines Ordens oder einer geistlichen Gemeinschaft soll enscheiden, ob in der jeweiligen Gemeinschaft allgemein und dauerhaft die alte Form des römischen Ritus verwenden soll. In den Pfarreien, wo es die Anhänger des alten Ritus gibt muss der Pfarrer deren Bitten, die heilige Messe nach dem Messbuch von 1962 feiern zu können, bereitwillig aufnehmen. Dem Motu Proprio nach darf die Feier der Trauung, des Begräbnisses oder die Messfeier anlässlich einer Wallfahrt, wenn die Gläubigen es sich wünschen, nicht verwehrt werden. Wenn in der Messfeier nehmen die Gläubigen teil, können die biblischen Lesungen in der Volkssprache verkündigt werden. Es ist in Zukunft möglich, die Sakramente der Taufe, der Firmung, der Buße, der Karankensalbung und der Ehe nach der Ordnung des vorkonzilaren Rituales zu feiern. Das Ziel des päpstlichen Dokuments ist: den möglichen weiteren Gebrauch des früheren Missale Romanum klar zu regeln und dabei die Anhänger der „alten" Liturgie wieder in der Gemeinschaft der katholischen Kirche zu beheimaten. Der Papst will dabei unterstreichen, dass die neue nachkonzilare liturgische Ordnung „die ordentliche ausdrucksform der »Lex orandi« der katholischen Kirche des lateinischen Ritus ist" (SP Art. 1). Der Papst betont, dass auch die jungen Leute fühlen sich von der alten Form der Liturgie angezogen und finden in ihr „eine ihnen besonders gemäße Form der Begegnung mit dem Misterium der heiligen Eucharistie" (Begleitbrief). Es ist eine offene Frage ob von vielen in der Zukunft die Feier der „alten" Messe nachfragen wird und ob viele von den Priestern mit der „alten" Form der Liturgie vertraut sind und genügend Latein können? Es bleibt zu hoffen, dass die Spannungen und alle Probleme gelöst werden und die Anhänger der alten Liturgie in der katholischen Kirche ein tolerantes und wohlwollendes Miteinander finden.

Autor: Robert Kryński
Ostatnia aktualizacja: 07.01.2009, godz. 14:57 - Robert Kryński