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1

Sens i celowość ofiary z siebie. Utajony dyskurs "Donniego Darko".

100%

Nadgrodkiewicz G.

Kwartalnik Filmowy

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2013

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nr 81

204-210

PL

Tekst jest próbą religijnego odczytania filmu "Donnie Darko" (reż. Richard Kelly, 2001) – debiutanckiej produkcji coraz częściej zaliczanej do kanonu tzw. dzieł kultowych. Autor przedstawia narracyjne zawiłości filmu, stara się zrekonstruować jego podskórny dyskurs i tropi sygnały pozwalające interpretować tytułowego bohatera jako figurę Chrystusa. W przyjętym ujęciu "Donnie Darko" jawi się jako postać o rysach chrystologicznych, która decyduje się na podróż w czasie, by odwrócić bieg wypadków nieuchronnie zmierzających do zapowiedzianego mu rychłego końca świata. Jednocześnie Nadgrodkiewicz zwraca uwagę, że rekonstruowany dyskurs utajony nie stoi w opozycji do filmowego dyskursu powierzchniowego, ale razem z nim tworzy koherentną, acz przewrotną konstrukcję, w której warstwa przekazów oficjalnych odnosi się do mrocznej strony wydarzeń i tragicznych losów bohatera, zaś warstwa podskórna pozwala na konstatacje dotyczące sensu i celowości ofiary, jaką nastoletni Donnie ponosi dla dobra swoich bliskich.

EN

The text is an attempt at religious interpretation of the film 'Donnie Darko' (dir. Richard Kelly, 2001) – a production debut, that is now increasingly included in the canon of so called cult movies. The author describes the intricacies of the narrative of the film, and tries to reconstruct its subcutaneous discourse and tracks the signals needed to interpret the title character as a figure of Christ. In this approach 'Donnie Darko' appears to be a character with Christ like characteristics, that travels in time in order to change the order of events, that will otherwise lead to the foretold end of the world. At the same time Nadgrodkiewicz notes that the reconstructed latent discourse does not stand in opposition to the film’s main discourse. Rather together they form a coherent, albeit a perverse structure in which layers of official communications refers to the dark side of the events and the tragic fate of the hero, and the subcutaneous layer allows the assertions about the meaning and purpose of sacrifice that teenage Donnie bears for the sake of his loved ones.

2

Hlava Krista zaniklé kamenné piety z Hradce Králové - pozdní krásný sloh

80%

Hlobil I.

Umění (Art)

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2020

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tom 68

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nr 1

61-69

EN

The author of the essay differs from subsequent research in not agreeing with the stylistic classification and the dating of the fragment. He was led to this by more accurate observation of the fragment itself. It should be noted that the hair down the right side of Christ in the view en face leaves an extremely disordered impression. Moreover, a weaker strand of hair brushing the temple of the face only imitates an engraved drawing, while the beard on the other side is really just indicated. This ‘carelessness’ does not correspond with the precise execution of the madonnas and pietas of the classical phase of the Bohemian Beautiful Style, processed with the same care on every side. The Pieta to which it belonged plainly originated at a later date, when the sculptural perfection of the Bohemian Beautiful Style had ceased to be current — suspended by distinct functions of sacred sculpture. The Hradec Králové head of Christ evidently does not belong to the classic phase of Bohemian Beautiful Style around 1380–1400. The reduced Hradec Králové fragment originated at a relatively late date, probably not until around 1430.

CS

Tato „ledabylost“ nekonvenuje s precizním provedením madon a piet klasické fáze českého krásného slohu, vypracovaných z každého pohledu se stejnou pečlivostí. Pieta, k níž fragment patřil, zřejmě vznikla až poté, co sochařská dokonalost českého krásného slohu přestala být aktuální — suspendována odlišnými funkcemi sakrální plastiky. Královéhradecká hlava Krista evidentně nepřináleží ke klasické fázi českého krásného slohu kolem 1380–1400. Tento fragment je celkově i v jednotlivostech významně podobný hlavě Krista Trpitele z Novoměstské radnice v Praze, tedy jednomu z kmenových děl připsaných Mistru týnské kalvárie. Na této trojrozměrné soše zhotovené ze dřeva se však ještě neprojevil odklon od preciznosti českého krásného slohu. Redukovaný královéhradecký fragment vznikl relativně později, patrně až kolem roku 1430. Jeho přiřazení k œvru Mistra týnské kalvárie je ovšem problematické. Až restaurátorský průzkum ověří, zda šlo o polychromovanou, nebo pouze barevnými detaily oživenou sochu.

3

A Depersonalised Object of Hope in a Funeral Sermon

80%

Masarik A.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2018

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tom 8

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nr 1

PL

In this article, the author calls attention to a danger of proclaiming a depersonalised object of hope in a Christian funeral sermon, which he does not consider to be a legitimate Christian practice. The author reached this conclusion based on his analysis of one particular sermon from his research sample of 3x50 funeral sermons from three different church traditions (Lutheran church, evangelical churches, and Roman Catholic church). In the aforementioned funeral sermon, the object of hope was found to be articulated in a depersonalised form – the hope is not the eternity with the Lord, but simply: heaven. Christ is, in this particular sermon, merely a means by which the hearers may obtain their desired goal. Even though this funeral sermon was formulated using Christian terminology and was delivered by a Christian preacher, the author of this article does not regard its fundamental approach as Christian.

4

Asceza w doświadczeniu duchowym Teresy z Lisieux oraz Teresy z Los Andes

80%

Hadryś J.

Poznańskie Studia Teologiczne

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2010

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nr 24

175-190

EN

The Servant of God John Paul II beatified and canonized Juanita, or Teresa of Jesus ‘of Los Andes’ (Chile) and declared Therese of the Child Jesus Doctor of the Church. The two Carmelites lived almost concurrently and were called to eternity at a young age. They shared not only a Carmelite vocation but also a deep spiritual life. The latter defines the aim of the article: to show the place and character of ascesis in the spiritual experience of each of the two, and to bring out relevant similarities and differences. The results of the study are presented in three aspects: motivations of the ascetic effort, inner overcoming of oneself, and external practices of mortification. Both saints practiced ascesis only on account of Christ, and as demonstrated in the article, all their other motivations issued from their love for Christ, and confirmed and developed this love.

5

Misterium Męki Pańskiej w Budzewie

80%

Pawlina M.

Studia Ełckie

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2011

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tom 13

591-599

EN

The paper is focused on the mystery of the passion of Jesus Christ performed in Budzewo, in the Most Sacred Trinity Parish of Budry, in 2002-2011. The undertaken considerations start with elucidating the meaning of mystery, then present the Lord’s Passion in Budzewo, which is still inspiring for many artists. The author shows that the mystery contains not only informative power, but also that of education.

6

Entre la danse macabre et l ’apologie de la vie, ou les vanités selon Joris-Karl Huysmans

71%

Litwinowicz Z.

Quêtes littéraires

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2018

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tom 8

129-139

EN

In Joris-Karl Huysmans ’ works, particularly those created in the transi-tion between his decadent phase, symbolised by Down there (1891), and the period of mystical naturalism, which reaches its peak with The Cathedral (1898), it is possi-ble to trace a complete and profound evolution of the vanitas motif. This article offers an analysis of three major stages of this change. It begins with the macabre vanitas characteristic for Down there. It is interpreted in the light of Félicien Rops ’ aesthetics, which fascinates Huysmans in the 1880s, and the artistic adaptations of the tempta-tion of saint Anthony in late Middle Ages and early Renaissance. Then, the article examines Huysmans ’ approach to the Karlsruhe and the Isenheim Altar pieces by Matthias Grünewald, which marks a transition between the aesthetics of the dance of death and the mystical naturalism. The article finishes with a study of Grünewald ’s ekphraseis’ legacy : the apology of life, a new interpretation of the vanitas in The Cathedral.

FR

Dans l ’œuvre huysmansienne, en particulier celle de la transition entre sa phase décadente, marquée par Là-bas (1891), et la période du naturalisme mys-tique, dont le fruit le plus mûr reste La Cathédrale (1898), il est possible de retracer la transformation complète et profonde du traitement de la vanitas. Le présent article propose une analyse de trois étapes de cette évolution. Il part de la vanitas macabre de Là-bas, proche de l ’esthétique de Félicien Rops, auquel Huysmans s ’intéresse dans les années 1880, et du motif de la tentation de saint Antoine dans les arts de la fin du Moyen-Âge et du début de Renaissance. Ensuite, il examine l ’approche huysman-sienne à la Crucifixion de Cassel et au retable d ’Issenheim de Matthias Grünewald, qui constitue un passage entre l ’esthétique de la danse macabre et celle du natura-lisme mystique. Finalement, il étudie le legs des ekphraseis de Grünewald : l ’apologie de la vie et un regard nouveau sur la vanitas dans La Cathédrale.

7

L'espérance chez les Pères Apostoliques

70%

Starowieyski M.

Vox Patrum

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1987

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tom 12

371-381

EN

BRAK

8

БАЛЬМОНТ И ПОЛЬСКИЕ ПОЭТЫ: ДУХОВНАЯ ЛИРИКА ЮЛИУША СЛОВАЦКОГО

70%

Pevcov G.

Acta Neophilologica

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2017

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tom XIX/1

237-244

EN

This paper discusses some important aspects of creative relations between Konstantin Balmont and Polish poets as well as the particularities of translations of the works by an outstanding poet Juliusz Słowacki created by Balmont. Additionally, the article examines the sojourn of Balmont with his wife Yelena Tsvetkovskaya in Poland in 1927 (meetings and speeches given by the poet, the lecture tour of the major towns of the country).

9

Pope Benedict XVI and humanity's quest for genuine peace. The christocentric response

70%

de Gaal E.

Poznańskie Studia Teologiczne

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2013

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nr 27

69-79

PL

Artykuł przedstawia inicjatywy na rzecz pokoju Benedykta XVI, który nie tylko jawi się jako kontynuator zamierzeń Jana Pawła II, lecz również jako ten, który wprowadził pewne nowe elementy. Papież w swoim nauczaniu nie tylko zwrócił uwagę na warunki służące budowaniu prawdziwego pokoju (sprawiedliwość, poszanowanie dobra wspólnego), lecz również wyznaczył Kościołowi zadania, mające służyć tej sprawie. Artykuł prezentuje teologiczną interpretację kwestii pokoju w świetle tajemnicy Chrystusa.

10

JERZY GROTOWSKI MIĘDZY POLITYKĄ A RELIGIĄ ..., CZYLI O REFORMOWANIU POLSKIEGO SPOŁECZEŃSTWA PRZEZ TEATR

70%

Tarwacka-Dama A.

Colloquium Wydziału Nauk Humanistycznych i Społecznych AMW

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2015

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nr 3

213-229

EN

The text, being an general attempt of conceptualization Jerzy Grotowski performing period at the same time shows him as a diagnostic of Polish society, who affecting by his performances (Forefathers’Eve, Kordian, The Constant Prince, Apocalypsis cum Figuris) at viewer. Director, who provoking reflection on quality of own existence, which stimulate to change reality. Action focused on the other person does not exclude, in Grotowski`s meaning, exploring each other. Contrary both processes overlap with one another. And all this at the background of the struggle for the row souls between the Communist Party and the Church.

11

La Dichiarazione «Dominus Iesus» a quindici anni dalla pubblicazione (2000-2015)

61%

Amato A.

Poznańskie Studia Teologiczne

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2015

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nr 29

7-15

PL

Artykuł pt. „Deklaracja «Dominus Iesus» po piętnastu latach od publikacji (2000-2015)" jest analizą recepcji z jaką się spotkał dokument Kongregacji Nauki Wiary w Kościele. Ponieważ de- klaracja wzbudziła wiele komentarzy i krytycznych obserwacji na forach teologicznych całego świata, artykuł nie tylko je sygnalizuje, lecz również stanowi usystematyzowaną odpowiedź na pojawiające się zastrzeżenia i uwagi. Artykuł porusza między innymi kwestie natury soteriologicz- nej, dotyczące zbawienia nie chrześcijan, zwraca uwagę na konieczność kontynuacji misji „ad gen- tes", zachęca do kontynuacji dialogu międzyreligijnego.

12

Człowiek wobec śmierci w wybranych pismach św. Grzegorza z Nyssy

60%

Strękowski S.

Studia Ełckie

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2022

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tom 24

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nr 2

171-190

EN

Death is inscribed in the physical nature of man and arouses in him a lot of uncertainty, fear and sadness. Although the inevitable death is still difficult to explain, especially when it concerns children who have not been able to reach maturity much. St. Gregory of Nyssa devoted a lot of space in his writings to its understanding and the preparation of the faithful for its reception. For man is a corporeal and spiritual being, created by almighty God in his image and likeness. The material body has been animated by the immortal soul. For man combines elements of material and non-material reality. Death is the moment when the two elements separate. Concerned about the fate of man, God sent his Only-begotten Son into the world, who, taking human nature, accomplished the work of salvation in it, dying on the cross and rising, which was a great victory over death. The resurrection of Christ became not only a demonstration of God's omnipotence, but a foreshadowing of the resurrection of all people, because in it human nature regained its original state, which people lost due to the sin of their first parents. St. Gregory of Nyssa, emphasizing the effects of the work of redemption, points out that a person should not fear death, because he can prepare for its encounter by practicing a virtuous life on earth. For man's goal is to see God, and he can achieve them by keeping the commandments and following the attitude of the incarnate Son of God, which reveals to mankind what is necessary in God's eyes to participate in the glory of the Kingdom of Heaven.

13

Teološki nomadizam. Po/etika i politika zazorne sublimnostiu pjesništvu Delimira Rešickog

60%

Vuković T.

Poznańskie Studia Slawistyczne

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2011

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nr 1

EN

The poetry written by the Croatian poet Delimir Rešicki is associated with some of the more influential concepts of the Romantic poets. The paper analyzes the method by which Rešicki develops Christlike motives as a model of shaping the authorial concept and comprehending the poetic identity associated with the idea of a (divine) Genius. The focus is therefore placed on two textual strategies: stylizing the lyrical subject as an urban model and representing the idea of nomadism as the predominant existential form. The phrase “theological nomadism” is hereby used to relate the convergence of Rešicki’s lyrical poetry and Romanticism to some of the recent ethical and political debates in the field of theory.

14

THE PRIESTHOOD OF CHRIST IN THE LIGHT OF JOHN PAUL II’S LETTERS TO PRIESTS FOR MAUNDY THURSDAY

60%

Nawracała T.

Forum Teologiczne

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2021

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tom 22

191-205

EN

The long pontificate of John Paul II was a time for the Church to continue reflecting on the fundamental themes that constitute the identity of the community of Christ’s disciples. Among many subjects, the priesthood appears to be a special topic: on the one hand, through the pope himself and his pastoral activity, and on the other – through a series of documents devoted to the priesthood. This article will present the person of Christ as a priest since it is the starting point for reflection on the priesthood as such. In the mind of the Polish Pope, Christ is the only priest who connects His priesthood with the sacrifice on the cross. This sacrifice includes the perfection of mediation between God and people, and simultaneously, the completion of what Christ possesses eternally as the Son. Sonship, mediation and the priesthood are topics that should be considered together as they not only interpenetrate but also complement each other. Such a broad approach to the subject, however, is limited to the analysis of the Letters to priests for Maundy Thursday.

15

Freedom and Grace in the Teaching of Mark the Hermit

60%

Czyżewski B.

Collectanea Theologica

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2020

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tom 90

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nr 5

523-536

EN

Mark the Hermit is one of the most important theoreticians of ascetic life in the ancient Church. In his ascetic writings, he takes up a number of subjects, including teaching about freedom and grace. This is not a systematic doctrine, but rather statements scattered in his works, occasional, often similar to each other. “Freedom” is defined by St. Mark the Hermit by the term ἐλευθερία, while “grace” – by the term χάρις. He also reminds us that freedom is given to man by Christ; man also receives it in the sacrament of baptism, because it frees him from the burden of sin. Grace, in turn, is presented by Mark the Hermit always as a gift from God given to man. Therefore, the Kingdom of Heaven is a gift, and not a reward for deeds, and the salvation that we receive from Christ is also grace. St Mark the Hermit’s teaching on freedom and grace certainly differs from the views of the Messalian sect, whose followers did not want to admit that grace and freedom are given to the baptised, so that they can perfect themselves throughout their lives and become similar to God.

16

Chrystologiczna koncentracja w nauce św. Ambrożego z Mediolanu

60%

Młotek A.

Vox Patrum

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1984

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tom 6

249-267

EN

Wenn man die Schriften des hl. Ambrosius in chronologischer Ordnung untersucht, kann man bemerken, dass er originelle Lehre uber das geistige Leben des Menschen geschaffen hat.

17

Wiedza i światło u Jana Amosa Komeńskiego w "Labiryncie świata i raju serca" i w twórczości Fiodora Dostojewskiego – podobieństwa i różnice

60%

Wąsowski M.

Siedleckie Zeszyty Komeniologiczne seria Pedagogika

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2021

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tom 8

185-193

EN

In the works by John Amos Comenius (1592-1670), light often plays a key role in the interpretation of the text. This is related to the philosophy of the Baroque, according to which a person wanders through the metaphorical labyrinth of life and only later, passing through the darkness, can reach the truth. Light in Comenius' works is particularly important for cognition, to which John Amos Comenius devoted a large part of his work, both artistic and pedagogical. Fyodor Dostoyevsky (1821-1881) in his reflections on the nature of man and God also refers to the biblical interpretation according to which light is closely related to the presence of Christ. Man is faced with a choice between the light and the dark, he is lost in the choice, as if in a baroque world-maze and darkness.

18

STATE VS. GOD: ON AN ATHEISTIC IMPLICATION OF EUROPEAN STATISM

60%

Tarasiewicz P.

Studia Gilsoniana

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2015

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tom 4

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nr 3

333-342

EN

The article consists of four parts. First, it gives an example of statism present in contemporary Europe which consists in giving a priority of loyalty to the state at the expense of loyalty to God. Secondly, it traces the idea of European statism in the thought of Hobbes and Hegel to show how the state was to replace or equal God’s authority. Thirdly, it considers whether democracy can efficiently protect against statism. Finally, it explores the words of Jesus Christ—“Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s”—to formulate an argument against trading Christian faith for the philosophy of statism.

19

Jak mówić o Chrystusie, by rosła wspólnota? Chryzostomowa egzegeza Dz 2, 37-47 w 7. Homilii na Dzieje Apostolskie

60%

Kaczmarek S.

Vox Patrum

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2012

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tom 57

225-245

EN

Chrysostom`s Homilies on the Acts of the Apostles bring a vision for the Church that induced some scholars to think of his communist ideology. Other underline his pure stoic principles. Is it really so? The analysis of Homily 7, in which Saint John Chrysostom speaks about the Christian community in Jerusalem, shows that there is something more than the only economy that leads people to become brothers. There is something more than the only perfection of virtues that one should desire. There is also something more than the only demagogic influence of preacher that create the Christian community from the sinners who have crucified Christ. People have their role to play, but there is also someone else who makes the community grow.

20

Wpływ ojców Kościoła na prawosławne pojęcie obrazu Bożego

57%

Kucy A.

Poznańskie Studia Teologiczne

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2016

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nr 30

337-351

EN

The concept of the divine image in the patristic thought has a very rich tradition and a well-developed semantics. In an exegetic interpretation one can find both a broad treatment of this concept and a very narrow one, the objective one. In the strict sense of this word, the Divine Image, on the image of whom was created man, is Christ, the Incarnate Logos, who has fulfilled the eternal, divine intent towards man and towards the whole creation, which was the divinisation and the state when God will be all in all (1 Corinthians 15:28).