Kult świętych budzi czasami kontrowersje, ponieważ jest rozumiany jako konkurencyjny w stosunku do kultu oddawanego samemu Bogu. Tak rozumiany był zresztą powodem ostrej krytyki ze strony Marcina Lutra i często trwa to do dzisiaj w środowiskach protestanckich. Aby uniknąć nieporozumień, należy sprecyzować kilka pojęć.
Kult świętych obserwowany jest w prawie każdej części świata. Nigdzie jednak nie wywołuje tak wielu kontrowersji, spolaryzowanych postaw i emocji, jak w świecie muzułmańskim. Autor koncentruje się na opisie i wyjaśnieniu dwóch skrajnie różnych postaw wobec kultu muzułmańskich świętych. Pierwsza postawa odmawia kultowi świętych miejsca w islamie, nie uważa go za komponent islamu. Druga – charakterystyczna dla religijności ludowej – uważa kult ten za integralną część religijnego życia i element legitymizowanego przez tradycję muzułmańskiego stylu życia.
EN
The worship and cult of saints is commonly observed in almost every part of the world and it is practiced in many religions, including Islam. However, nowhere the cult of saints triggers off so many controversies, extremely different attitudes and emotions as in Muslim world. The author concentrates on describing and explaining two totally different attitudes towards cult of Muslim saints. One of them denies that this cult could be estimated as a component of Islam. The second one – characteristic to folk religiosity – perceives cult of saints as an integral part of religious life and an element legitimated by tradition of “Muslim lifestyle”.
The article analyses the content of the longest running Lithuanian underground magazines from the 1970s and 1980s: Lietuvos katalikų bažnyčios kronika, Aušra, Rūpintojėlis and a few others, were published in independent circles associated with the Church. The aim of the analysis is to verify whether the figures of medieval Lithuanian heroes, Grand Duke Vytautas and Saint Casimir, were presented in those magazines as models for the Lithuanian Catholic. Scholars note that the notion of a Lithuanian Catholic and, in a broader sense, of an almost inseparable link between Lithuanian culture and Catholicism as a prerequisite of survival in Soviet reality, were present in the Lithuanian national ideology among both the emigrants and in the country. It was also important as motivation for the underground publishing activity. The analysis of the texts devoted to these two heroes leads to the conclusion that their identification with the model of a Lithuanian Catholic can only be observed in a very narrow aspect of their image in the underground press. At the same time, it demonstrates the tendencies and directions of the development of their images. This article is therefore also a study on social memory in which I attempt to investigate how the memory of the country’s patron saint and of its most distinguished ruler was actualized or evoked in the conditions created by late Sovietism in Lithuania. Not only did the analysis offer the answer to the research question, but it also permitted the author to sketch the direction of development of these two images. Vytautas was portrayed by referencing his nationalist and secular cult, consolidated during the interwar period, while the authors of the articles published by the underground did not add much to his image, and certainly did not make it more Catholic. The image of Saint Casimir was more dynamic and ambiguous, as he was depicted as a figure in the national (next to Vytautas and other great dukes) and Catholic national (e.g. next to the Blessed Bishop Jerzy Matulewicz) pantheon, as well as – in a more novel way, albeit evoking hagiographical tradition – an ideal of both a ruler and a citizen. I draw my methodological models from two sources: the classic work by Stefan Czarnkowski devoted to the cult of a national hero (I examine Vytautas and Casimir as such) and a study by Jan Kubik (Power of Symbols against the Symbols of Power). I attempt to apply the category of discourse that he introduced and used for a reconstruction of the political situation in Poland in the period before and during Solidarity’s activity.
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Autor omawia „fenomen świętego” jako element należący do przestrzeni wiary religijnej. Według biblijnego przekazu, Bóg szuka człowieka i prowadzi do spotkania ze sobą. Ze strony człowieka warunkiem tego spotkania jest wiara. Wiara jest cnotą i charyzmatem. Cnota służy zbawieniu człowieka, a także prowadzi do osobistego spotkania z Bogiem. Charyzmat uzdalnia do pracy na rzecz wspólnoty eklezjalnej. Wiara rozwija się w środowisku „ludzkim”, na które składa się wspólnota, działania edukacyjne oraz osobiste życie religijne. Święci należą do ludzkiego środowiska wiary, jako bohaterowie cnót chrześcijańskich, nauczyciele wiary i cudotwórcy. Beatyfikacja i kanonizacja wskazuje na charyzmat wiary zmarłego chrześcijanina. „Fenomen świętego” wyraża chrześcijański etos oraz nadrzędność życia wiecznego wobec doczesnego. Oznacza też istnienie relacji między żywymi i zmarłymi.
EN
The author discusses “the saint phenomenon” as an element in the extension of the religious faith. According to the biblical message, God seeks human beings, which leads to a meeting. From the perspective of human, the religious faith is a condition for this meeting. We talk about the religious faith as the virtue or charisma. The virtue ministers to the salvation, and also leads to the personal meeting with God. The charisma qualifies a person to working for the ecclesial community. The religious faith develops in a “human” milieu consisting of the community, educational activities, and personal religious life. The saints belong to the human milieu of faith, as heroes of Christian virtues and teachers of faith, and also miracle workers. The beatification or canonization points to the charisma of faith of the deceased Christian believer. “The saint phenomenon” expresses the Christian ethos and the precedence of the eternity to the temporal life. It also means the existence of relationships between the living human and the late.
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