Wyniki wyszukiwania - Biblioteka Nauki

1

A Bystander or a (Passive) Witness? A Few Remarks on the Consequences of the Choice of Terminology in Research into the Shoah or the Holocaust

100%

Karwowska B.

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nr 1: Literatura polska - Selected Papers in English

141-148

EN

The Polish version of the article was published in Roczniki Humanistyczne vol. 64, issue 1 (2016). The article is an attempt at an analysis of the usefulness of the concept of “bystander” that is becoming increasingly popular in social sciences, and in modern studies of the Shoah and the Holocaust. The author points to objective terminological dependencies, but she also takes into consideration the differences in the historical and cultural experience that require different perceptions of the role of witnesses in English language discourse and in the East European, and especially Polish, perspective.

2

„Użył jak pies w studni”, czyli o pochówkach zwierzęcych z osady w Polwicy-Skrzypniku, pow. Oława, z późnego okresu wpływów rzymskich i początku okresu wędrówek ludów

100%

Gralak T.

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tom 60

107-132

EN

A large number of animal bones, mainly dogs’ remains, were identified among features at the settlement in Polwica 4, 5/Skrzypnik 8. It was established that they were deposited in various ways. The bones were recognized as remains of sacrifices. They has been often discovered in wells, which suggests the existence of a repeated ritual of filling in the wells. An attempt was made to describe these finds structurally.

3

Simone Weil and Gerard Manley Hopkins on God, Affliction, Necessity and Sacrifice

88%

McDade J.

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nr 1

1-16

EN

Simone Weil's ideas on affliction and sacrifice have been interpreted by some as though they are the product of psychological problems. I will approach her writings on necessity and affliction through G. M. Hopkins' little prose masterpiece. Later I will suggest that she may be profitably related to some French spiritual writers in the 17th Century, who develop a link between the necessity of offering sacrifice to God and the radical contingency of created existence.

4

Janusz Korczak – konsekwentny do końca

88%

Walewander E.

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tom LXVI

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nr 3-4

137-144

EN

Aim: The aim of the article is to recall the figure of Janusz Korczak, his life path, as well as his literary output. Particularly noteworthy is the dilemma he had to face in the final situation in which he – a writer, pedagogue, social activist, doctor – found himself in the German extermination camp in Treblinka on the day of his death on August 7, 1942. Methods: The comparative method was used in the article. Detailed content was articulated from the rich source material, showing the richness of Janusz Korczak’s thought and pedagogical practice. Results: As a result, the pedagogue was presented against the social and historical background of his period of life. The rich religious aspect of the pedagogue’s life, in which his extensive activities are enclosed, was also mentioned. Conclusions: The child, in terms of Korczak’s upbringing system, is a being the most important basis of whom is the right to be respected, and upbringing is a support for the child’s self-education. It is necessary to recall the figure of Janusz Korczak on a constant basis, just as Christian saints are remembered, and not without a particular reason. In both cases it is about a pattern. Also, the heroism, inherent in the pattern in both cases, is similar, if not identical. The child is constantly in mortal danger - perhaps no longer the gas chamber, but not less deadly distortions in preparation for life, in upbringing, and in the transmission of values.

5

Poświęcić swoje życie dla innych. Ofiara Edyty Stein, Laury Vicuñi i nazaretanek z Nowogródka

75%

Durma I.

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nr 2

EN

The aim of the article was to present three stories of women, who had died while sacrificing their lives to others. However, attention was paid not only to the victim himself, but to his readiness. The patriarch Abraham was undoubtedly the model of this attitude. Blessed Laura, St. Edyta and Bl. Sisters of Nazarene in their care for their loved ones, asked for prayer, so that they could suffer suffering for certain intentions without knowing how it would look. But when it came time to fulfill the promise, each confirmed it by act.

PL

Celem artykułu było przedstawienie trzech historii wyniesionych na ołtarze kobiet, które poniosły śmierć, ofiarowując swoje życie za innych. Zwrócono jednakże uwagę nie tyle na samą ofiarę, ile jej gotowość. Wzorem takiej postawy niewątpliwie był patriarcha Abraham. Błogosławiona Laura, Święta Edyta i Błogosławione Nazaretanki w trosce o swoich bliskich prosiły na modlitwie o to, aby mogły ponieść cierpienia w określonych intencjach, nie wiedząc, jak miałoby to wyglądać. Kiedy jednak przyszedł czas na wypełnienie obietnicy, wszystkie potwierdziły je czynem.

6

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

75%

Nawracała T.

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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.

7

Myth and Narrative Fiction in the Works of the Roman Emperor Julian

75%

Hilton J.

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tom 140

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nr 1-2

39-70

EN

The writings of the emperor Julian (331–363) reveal an author who was familiar with Greek literature in all its forms, including fictional narratives. He defended Greek myths, such as the story of Attis and Cybele, from the attacks of Christian authors in his Hymn to the Mother of the Gods. He also composed a fictional narrative featuring his imperial predecessors in the satirical spirit of Lucian (Caesars), an allegorical autobiography (Against the Cynic Heraclius), and a sanitised version of the love of Antiochus for his mother-in-law Stratonice (Misopogon, 347A to 348A). This article discusses these short fictional narratives in the context of the polemical use of fiction in the ideological struggle between Julian and Christian writers in the fourth to sixth centuries of our era.

8

Powrót poezji mistycznej na przełomie XIX i XX wieku

75%

van Nieukerken A.

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tom 61(4 (459))

9-17

PL

The article discusses the issue of the return of the forgotten poets as a function of the literary paradigm subjected to changes at the turn of the 19th and 20th centuries. In the light of such a view, the crisis in the development of poetry would be one of the factors letting the forgotten poets’ voice be heard. Another one seems to be the alienation of late 19th-century authors seeking or involuntarily finding partners for a dialogue in tradition, not in contemporary times. The text raises the subject of the sacredness of the poetic word, referring it both to the socio-literary realities of the turn of the centuries and to the broadly defined tradition. In the paper, the author focuses on Cyprian Norwid (and his reader, Zenon Przesmycki) and Stefan George (for whom Stephane Mallarmé turns out to be an important poetic reference).

9

Kapłaństwo – sakramentalne początki posługi ministerialnej

63%

Nawracała T.

|

nr 37

99-113

PL

Ustanowienie sakramentu kapłaństwa w powszechnej świadomości Kościoła łączy się z Ostatnią Wieczerzą. W trakcie jej trwania Jezus czyni ze swoich uczniów kapłanów powierzając im Eucharystię. Taka opinia wydaje się jednak wprowadzać sporo niejasności w teologię sakramentalną. Z jednej bowiem strony wszystkie sakramenty „powstają” z przebitego boku Chrystusa na krzyżu dla Kościoła. A z drugiej, z tego ogólnego aksjomatu wyłącza się Eucharystię, której ustanowienie uprzedza moment ofiary na krzyżu. Niniejszy artykuł zwraca uwagę na pojęcie antycypacji w znaczeniu teologalnym i przedstawia możliwość interpretacji ustanowienia sakramentu święceń w czasie Ostatniej Wieczerzy jako wezwania do życia ofiarniczego.

FR

L’institution du sacrement de l’ordre dans la conscience universelle de l’ Eglise se connecte avec la dernière Cène. Pendant son cours, Jésus fait de ses disciples prêtres en leur confiant l’Eucharistie. Cette opinion semble faire beaucoup d’ambiguïté dans la théologie sacramentelle. D’une part tous les sacrements naissent du côté transpercé du Christ sur la croix et ceci en vue de l’Eglise. D’autre part, à partir de cet axiome général on met à part l’Eucharistie dont l’intitution anticipe le moment du la sacrifice sur la croix. Cet article présente le concept de l’anticipation dans le sens théologual et ensuite la possibilité d’interpréter l’intitution du sacrement de l’ordre à la dernière Cène comme comme appel à la vie sacrificielle.

10

Aspects of Myth in the Homeric Hymn to Hermes

63%

Jarczyk M.

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nr 3

EN

The article explores the narrative recounted in the Homeric Hymn to Hermes for its aetiological and educational content and message. In particular, it discusses the creation of the lyre, the role of music in paideia and a less explored view of the protagonist’s cattle raid as it relates to war, sports and the education of youth. It then explores the religious context and specific meaning of Hermes slaughtering two of the stolen cows by contrasting his actions with those of Prometheus.

11

Историко-культурный дискурс „мифа жертвоприношения” в сопоставительном плане

63%

Inanyr E.

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tom 166

505-510

EN

Historical and cultural discourse of “myth of sacrifice” in the comparative plan The aim of the article is to investigate the myth of sacrifice in socio-cultural context, which could be defined as universal rather than a specific national one. It also examines the topos of its manifestations in literary life of the neighbors: Russian, Bulgarian and Tatar. Therefore, the selected texts are presented mainly through those characteristics, which are proven to be points of intersection for the general background of mythopoetics and peculiarity of each national model. Particular folklore and literary works are scrutinized from intertextual perspective. The study focuses also on some definitions that are believed to have great significance for genealogy of punishment and its variety — “blood revenge”.

BG

Исторически и културен дискурсна „мита за жертва” в сравнителен план Целта на това изследване е да разгледа мита за наказанието в един социално-духовен контекст, който може да бъде означен по-скоро като универсален, отколкото като конкретно-национален, а също така да се потърси топоса на неговите прояви в литературния живот на съседните народи: руския, българския и турския. Затова избраните текстове са представени главно чрез онези характеристики, които се оказват пресечни за общия фон на митопоетиката и конкретиката на всеки един национален модел. В тези параметри са разгледани отделни фолклорни и литературни творби в интертекстуални отношения. Във фокуса на изследването попадат също така и някои дефиниции, които по наше мнение са важни за генеалогията на наказанието и неговата разновидност „кръвното отмъщение”.

12

Ofiara w pismach s. Wandy Boniszewskiej CSA

63%

Damazyn M.

Studia Gdańskie

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2017

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nr 40

45-57

PL

Osoba i życie duchowe siostry Wandy Boniszewskiej CSA budzi rosnące zainteresowanie wśród wiernych. Osią duchowości tej polskiej mistyczki XX wieku jest „ofiara” składana Chrystusowi jako wynagrodzenie za grzechy innych, w tym przede wszystkim kapłanów i osób konsekrowanych. Tekst stanowi analizę notatek jej „Dziennika duszy” pod tym właśnie kątem, ukazując wolę Jezusa względem tej zakonnicy i podporządkowanie się jej woli Bożej oraz formy i intencje składanych przez nią ofiar. Autor tekstu nie analizuje źródeł i nie rozstrzyga o nadprzyrodzoności darów duchowych opisywanych przez Boniszewską.

EN

The person and spiritual life of sister Wanda Boniszewska CSA have raised a growing interest among the faithful. The essence of this Polish mystic’s spirituality is the sacrifice offered to Jesus Christ as reparation for the sins of others, above all of priests and religious. This article is an analysis of Wanda Boniszewska’s “Dziennik duszy” (The Diary of a Soul). The entries reveal Jesus’ will towards the nun, her submission to the will of God as well as the forms and intentions of her sacrifices. The article does not analyse sources and does not discuss the question of the supernaturality of the spiritual charisms described by Boniszewska.

13

Jefte − paradygmat niespełnionego władcy (Sdz 10, 6−12, 7)

63%

Pikor W.

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2006

|

tom 53

|

nr 1

35-57

PL

The story about Jephthah is placed in the middle of the Book of Judges (Judges 10:6-12:7). Therefore we recognise in this figure an important link in the quest for the model of a ruler in the period of pre-monarchic Israel. In order to reconstruct the image of Jephthah as a leader the method of narration has been applied. The narrative programme has confirmed that Jephthah, while seeking to find a solution for the crisis of power, became the paradigm of a ruler. In the light of narrative techniques used by the narrator, Jephthah fails as a paradigm, for he loses his daughter and he is seen by the generation of Ephraim as an unfulfilled ruler. There are three reasons at the source of his unfulfilled power: treating power as a means to satisfy one’s ambition; rejecting power as a service on behalf of the good of his subjects; eventually, no roots in the tradition, history, and religion of the fellowship in which is he to govern.

14

Wszechmoc w płaszczu niemocy. Sprawiedliwość Boża w perspektywie chrystologicznej według Josepha Ratzingera/Benedykta XVI

63%

Szymik J.

|

tom 26

175-196

EN

Christology is the key to understand God’s justice. Jesus – the Son who is one in substance with His Father – shows what God’s justice is and how different it is from men’s rules. God overcomes the logic of repayment, a suitable reward or deserved punishment, not through ignoring or excluding them, but through omnipotent love that makes Him assume the burden of responsibility and pay the price of Salvation. Incarnation of the Son of God, which leads Him inevitably to death and sacrifice of His life, redeeming the sense and intentions of all the previous sacrifices, becomes an expression of God’s justice. It returns a man to God as His possession and restores the image and the likeness of God in us. Paradoxically, justice that does not reveal itself through power and authority, but through love and sacrifice, turns out to be omnipotent, since it is redemptive. As such, through its excess, it establishes the kingdom of God and becomes a criterion of Christian ethos.

15

Sens ofiary. Próba interpretacji znaczenia poświęcenia w filozofii Jana Patočki

63%

Walicki J.

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nr 45 (2)

41-60

PL

W artykule staram się zrekonstruować i zbadać przyczyny, które skłoniły Patočkę do silnej ekspozycji problemu poświęcenia w swojej myśli filozoficznej. Aby to zrobić, naświetlam relację pomiędzy poświęceniem, sensem życia oraz trzeba platońskim ideami dobra, piękna i prawy, rozpatrując poświęcenie jako idealne narzędzie ich ucieleśnienia. Na koniec przekonuję, że natura poświęcenia jest głęboko wieloznaczna i wszystkie badania, które jej dotyczą, powinny uwzględniać jego negatywne aspekty.

EN

In the paper I try to reconstruct and investigate the reasons which inclined Patočka to strongly expose the problem of sacrifice in his philosophical thought. To do so, I highlight the relationship between sacrifice, the meaning of life and three platonic ideas of goodness, beauty and truth, assuming sacrifice to be a perfect instrument of incorporating them. Finally, I argue that the nature of sacrifice is inherently equivocal and all studies concerning it should include its negative aspects.

16

Bystander czy (pasywny) świadek? Kilka uwag nad konsekwencjami wyboru terminologii w badaniach nad Zagładą lub Holocaustem

63%

Karwowska B.

|

2016

|

tom 64

|

nr 1: Literatura polska

91-98

PL

Artykuł jest próbą analizy przydatności w najnowszych badaniach nad Zagładą i Holocaustem robiącego dzisiaj dużą karierę w naukach społecznych pojęcia bystander. Autorka zwraca uwagę na obiektywne zależności terminologiczne, ale uwzględnia również różnice doświadczenia historycznego i kulturowego, które inaczej każą postrzegać rolę świadków w dyskursie anglojęzycznym, a inaczej ze wschodnioeuropejskiej, szczególnie zaś polskiej perspektywy.

EN

The article is an attempt at an analysis of usefulness of the concept of “bystander” that is increasingly popular in social sciences, in modern studies of Shoah and Holocaust. The author points to objective terminological dependencies, but she also takes into consideration the differences in the historical and cultural experience that require different perceptions of the role of witnesses in the English language discourse and in the East European, and especially Polish perspective.

17

Ein Beitrag zur Problematik der Übersetzung des Wortes מִנְחָה in Gen 4,3–5a

54%

Dzikiewicz D.

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nr 37

7-22

PL

Artykuł zajmuje się problemem tłumaczenia hebrajskiego słowa מִנְחָה w perykopie Rdz 4, 3–5a. Istnieją trzy podstawowe kierunki translatorskie omawianego terminu: sakralne (np. ofiara), świeckie (np. prezent, dar) i świecko-sakralne (np. dar ofiarny). Obecne opracowanie, opierając się zasadniczo na argumencie pochodzącym z wersetu Hbr 11,4, popiera to ostatnie ukierunkowanie

DE

At the end of 2016, a revised edition of the Catholic Bible translation (Einheitsübersetzung) was published. One of the many corrections introduced referred to the word מִנְחָה in Gen 4,3–5a. It was translated as “a gift” (Gabe). The previous translation (1980) read this word as “a sacrifice” (Opfer). This article examines the validity of a given correction, proposing to combine both translation traditions into one as “a sacrificial gift” (Opfergabe).

18

Rozumna służba a odnowiony umysł w świetle Rz 12,1-2

51%

Żywica Z.

|

tom 88

|

nr 1

5-21

EN

Exegetical analysis of propositio 12,1-2 and its rhetorical contextallows us to conclude that the overriding message is an encouragementto render “a reasonable service to God”. According to Paul, itrelies on the constant and absolute faithfulness of his will to sacrifice“himself” (sōma) in “a living, sacred and pleasant sacrifice”, that is, to the measure of the sinful humanity of mercy in the salvific workof Jesus; “according to the faith received from God” (12,3). For theApostle, the constantly “renewed mind with the Gospel” and thepower of the Holy Spirit is an absolute condition to fully know God’swill, “transform oneself” (sōma) and save it redemptive effectivelythrough God’s “goodness, perfection and love”. It is obvious to himthat only a man implanted in Christ through the Gospel, baptismand the Holy Spirit becomes his “image” also in the way of thinking(the mind), therefore he is able to constantly re-explore the sense of“reasonable service” to finally find out that it is “evangelical service”in the power of the Holy Spirit, modeled on Jesus himself. This isthe only rationally mature (according to the wisdom and justice ofGod) and worth of a “new creature” (Christian) the answer to Godfor the work of salvation made in Christ, who sacrificed himself toGod in the Passover as a sacrifice of the “good, perfect, living holyand the kind”.

19

Sprawiedliwość Boga wobec Szatana na podstawie "Jedenastego kazania do ludu" św. Cezarego z Arles

51%

Pochwat J.

|

nr 4(49)

167-185

PL

Cezary z Arles (†543) w jedenastym kazaniu do ludu dokonał precyzyjnego omówienia zagadnienia, dotyczącego sprawiedliwości Boga wobec szatana. W kazaniu tym, dał tak wyczerpujące wyjaśnienie na ten temat, że jest ono swoistego rodzaju traktatem teologicznym. Bóg, jak zauważa, mógł użyć wobec szatana swojej wszechmocy, nie uczynił jednak tego, ponieważ nie chciał naruszyć sprawiedliwości. Bóg jest sprawiedliwy tak wobec szatana, jak i wobec człowieka. Cezary wyjaśnił, że szatan sam siebie zgubił, nikt go do tego nie zmusił, a powodem była zazdrość. Z kolei szatan, jak zauważył Cezary, z zazdrości doradził człowiekowi wybór zła, nie zmusił człowieka do odwrócenia się od Boga, ponieważ człowiek był wolny. Człowiek natomiast, zamiast należeć do Boga, który go stworzył, wybrał propozycję szatana, która sprowadziła na niego śmierć. Cezary pokazał też dwa etapy wyrwania człowieka z niewoli szatana. Pierwszym było Wcielenie, czyli przyjście Chrystusa w ciele podobnym do ciała grzesznego, drugim był krzyż. Sprawiedliwy Chrystus przyjął na siebie niesprawiedliwość i ujawnił zbrodnicze i niesprawiedliwe postępowanie diabła. Szatan w Wielki Piątek, gdy zabił Chrystusa na krzyżu, przekroczył prawo sprawiedliwości. Dopuścił się zbrodni na Jezusie, stał się winny, gdyż skazał na śmierć całkowicie niewinną osobę. Szatan jako winny, musiał przeżyć konfiskatę tego, co zagarnął – człowieka. Chrystus, jak wykazał Cezary, uwolnił rodzaj ludzki spod władzy szatana przez swoją sprawiedliwość. Uczynił to nie jako Bóg, lecz w ludzkim ciele. Sprawiedliwość Chrystusa ujawnia Jego miłosierdzie względem człowieka.

EN

In Sermon 11, Cesarius of Arles († 543) presented the theme of God’s justice toward Satan in a very detailed way. He gave such a comprehensive explanation of the matter that it became a kind of theological treatise. God, as he points out, could use his almighty power against Satan. He didn’t do it, because he did not want to violate justice. God is just in the same way in relation to Satan and to man. Cesarius explained how Satan defeated himself; no one forced him, and the reason for his defeat was jealousy. On the other hand, Satan, as Cesarius noted, out of jealously, recommended to the man choosing of evil; he did not force the man to turn away from God because the man was free. The man, rather than staying by God who created him, accepted the suggestion of Satan that brought about death. Cesarius also presented two stages of liberation of human being from the satanic captivity. The frst one was the Incarnation, the coming of Christ in the body similar to a sinful body; the second was the cross. The righteous Christ accepted injustice and revealed the criminal and unjust conduct of the devil. On Good Friday, when Satan murdered Christ on the cross, he transgressed the law of righteousness. He committed crime on Jesus, he became guilty, because he sentenced to death a completely innocent person. Satan being guilty, had to accept the confscation of what he seized – man. Christ, as Cesarius pointed out, freed mankind from the power of Satan by his righteousness. He did it not as God but Christ in the human body. Christ’s justice reveals His mercy towards man.

20

The use and abuse of the scapegoat

51%

Eggen W.

|

2013

|

nr 32

141-153

EN

This paper discusses Girard’s discovery of the undoing by the biblical tradition of a mechanism on which human culture rests worldwide. His literary studies brought him to the analysis of religious traditions and to the insight that sacrificial means are used in all human conduct to counterbalance the mimetic dependence by which people fear to lose their autonomy. Their common form is scapegoating, but Christ’s radicalization of the biblical message has exposed and invalidated its efficacy. The article discusses the quandary that emerged from this and the possible answer to the threatening derailment of society.

PL

Artykuł prezentuje odkrycie Girarda dotyczące obnażenia przez tradycję biblijną mechanizmu, na którym opiera się kultura wszędzie na świecie. Badania literackie doprowadziły Girarda do analizy tradycji religijnych i do przekonania, że człowiek zawsze sięga po ofiarnicze sposoby, żeby zrównoważyć mimetyczną zależność, która niesie niebezpieczeństwo utraty autonomii. Przybierają one powszechnie formę mechanizmu kozła ofiarnego, ale radykalizacja przesłania biblijnego dokonana przez Chrystusa obnażyła i unieszkodliwiła jego skuteczność. Artykuł omawia problemy, jakie się wyłoniły i możliwe odpowiedzi na zagrażającą społeczeństwu deformację społeczeństwa.