Search results

1

Mit brenneder Sorge – potępienie narodowego socjalizmu

100%

Kulbat W.

Łódzkie Studia Teologiczne

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2005

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vol. 14

139-150

DE

Im Problem der Stellungnahme der Kirche zum Nationalsozialismus gibt es viele Missverständnisse und Mythe. Durch viele Jahre war dieses Thema im gesellschaftlichen Bewusstsein ganz unbekannt. Doch aus den immer mehr zugänglichen Quellen erscheint die Wahrheit über die Verdammung durch die Kirche dieser Ideologie und Praktik des Nationalsozialismus. In diesem Artikel stellt der Autor die in Deutschland wachsende Bedrohung durch Nazismus dar und zeigt die Genese sowie den historisch- gesellschaftlichen Kontext zur Enstehung der Enzyklika Mit brennender Sorge. Es wurden auch genau dramatische Veröffentlichungsumstände der Enzyklika in Hitlerdeutschland beschrieben. Der Autor stellt auch die, durch die Hitlerregierung angewandten Zwangsmittel vor, die ein Verhalten gegen die Enzyklika waren. Zur Analyse wurden gestellt: Inhalt der Enzyklika, ihre Hauptideen, und ihr demaskierter Charakter. Globale Kritik der Ideologie und nazistischer Praktik zeigt ihre Nichtübereistimmung und den Widerspruch gegen Grundsätze der Gottes Offenbarung und das natürliche Gesetz. Zu diesen Inhalten gehört u.a. Doktrin der Vergötterung des Hitlerstaates, Neuheidentums, Rassismus, Antisemitissmus u.s.w. Die Bedeutung dieses Dokuments geht, nach dem Autor, über seinen historischen Kontext hinaus. Die Enzyklika bestimmt Verteidigungslinien gegen totalitäre Bedrohungen, die sich auch im Zukunft erscheinen können. Um so hat die Enzyklika solche Verteidigungsmethode der Menschenrechte erarbeitet, die sich von den liberalen Methoden unterscheidet.

2

Sekularyzacja w perspektywie teologii

100%

Kulbat W.

Łódzkie Studia Teologiczne

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2008

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vol. 17

229-246

EN

As opposed to sacralisation meant to be an exclusion from the wordly life, the Second Vatican Council has juxtaposed secularisation with the process of sanctification, which restores God to His due place and acknowledges Him to be the ultimate goal of all things, without questioning the legitimacy of earthly reality. In discussing the rightfulness of human earthly affairs relating to social life, science (Vatican II’s Pastoral Constitution on the Church in the World of Today, §36), political sphere (KDK Vatican II’s Pastoral Constitution on the Church in the World of Today, §76) and culture (Vatican II’s Pastoral Constitution on the Church in the World of Today, §56), the documents of the Second Vatican Council, at the same time, explicitly define their legitimate boundaries. The autonomy of earthly matters experienced by man is not absolute. Vatican II also warns against false understanding of autonomy, whereby all spheres of human life are deprived of any sacred dimension by reference to God’s laws (Vatican II’s Pastoral Constitution on the Church in the World of Today, §41). Sacred dimension in human life is the warranty and safeguard of autonomy and human dignity. However, the profane may not be replaced with the sacred. Each totalitarian system is a direct or indirect assault upon human freedom. Nevertheless, many theologians underline that the description of the relationship between faith and culture analysed in Gaudium et Spes was over-optimistic and that at the time of its release no one could predict the negative trends that came to light following its promulgation (D. v. Hildebrandt, J. Maritain). Therefore, it comes as no surprise that John Paul II frequently referred in his speeches and writings to the secularised world and the spreading of non-belief and religious indifference. In the opinion of the Pope, the countries subordinate to the influences of secularisation are susceptible to the ideology of secularism: “At the root of this disturbing development is the attempt to promote a vision of humanity without God. It exaggerates individualism, sunders the essential link between freedom and truth, and corrodes the relationships of trust which characterise genuine social living”. When asserting that the process of transmitting faith and Christian values has ceased to exist, the Pope emphasizes that: „At the same time we perceive the search of meaning by our contemporaries, witnessed by through cultural phenomena, especially in the new religious movements with the strong presence in South America, Africa and Asia: the desire of men and women to understand the deep meaning of their lives, to respond to fundamental questions on the origin and the end of life and to journey towards happiness to which they aspire.” What is the actual position of the Church at this historical time when secularisation and pluralistic outlook on life are widespread ? According to the author, being to some degree the product of Christianity, secularization does not need to be seen as destructive force meant to destroy the Christian faith. By affording freedom from the naive forms of religion deemed to be based on magical spirit, secularisation allows one to formulate anew and in a more profound manner the question about God. Beside, it has already contributed to the creation of human space of religious freedom and spiritual pursuit. Secularization has neither rendered the questions about ultimate meaning of human existence obsolete nor has undermined their gravity and relevance. People may still for look the answers within the frameworks of traditional Churches which, in actuality, have become the enclaves of religious freedom in a secularized and pluralistic society. It seems that it is necessary to acknowledge that the essential traits of the culture of 21st century also include secularization and pluralism. Any further efforts towards the future shape of religion shall be based on the acceptance of these basic features of culture as it stands at the close of the 20th century. It is in the pluralistic society of the future where Christian Churches may play an important role, providing that they manage to become the signs of unity between the people and the nations. On the other hand, the secularized global society is also stricken with negative phenomena such as basic inequalities, political and moral crises, moral emptiness, lack of principles justifying the observance of values by all. At this point all the more evident becomes the need for the teachings of the Church to provide ethical foundation for the life of individuals and societies.

3

Recenzja: Piotr Jordan Śliwiński OFM Cap., kard. Christoph Schoenborn OP, bp Hans Ludvig Martensen, Kościół a reinkarnacja, Wydawnictwo „M”, Kraków 2002, ss. 133.

100%

Kulbat W.

Łódzkie Studia Teologiczne

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2001

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vol. 10

339-340

4

Między laickością a laicyzmem

100%

Kulbat W.

Łódzkie Studia Teologiczne

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2006

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vol. 15

93-111

DE

Der Begriff der Laizität gestaltene als ein Bestandteil der neuzeitlichen Welt bezieht sich auf die Systeme die, die Gewissenfreiheit ihrer Bürger werthalten. Im Hinsicht auf die historische Bedingtheit assoziiert man die Laizität mit der Trennung von Kirche und Staat. Auf dem Gegenpol gibt es den Begriff der Laizismus, der Ideologie die mit den Systemen des totalitären Atheismus Verbindung hat. Diese Systeme versuchen antireligiöse Vorstellung der Welt als ihre eigene Konzeption des Gutes aufzudringen. Ausschluss der Religion und Lassen sie außer Acht im Leben der Gesellschaften und Völkern folgt aus der Annahme einer nicht adäquaten Idee der Laizität hervor, die nicht auf das historische Andenken und lebendige Tradition der europäischen Völkern achtet. Diese oft nur als oberflächlischer Stereotyp befestigte Version des laizistischen Denkens, erklärt für ungültig die konstruktive, öffentliche Rolle der Religion in Praxis und im historischen sowie gesellschaftlichen Leben einer eigenartigen falschen Methodologie etsi Deus non daretur erliegend. “Die Offenheit” des Staates sollte nicht nur in dem erscheinen, dass man die Bindung an die Gesellschaft durch den Bau ihres Wohlstandes erreichen will. Man muss doch vor allem den Bedarf an der Gleichheit zu befriedigen, das Prinzip der unbegrenzten Konkurrenz von verschiedenen Weltanschauungen abzulehnen und Menschenrechte zu respektieren. Die auf die Religion eröffnete Laizität hat Vorteile bei Gestalten des öffentlichen Geistes, weil die Religion der Hauptfaktor von Sozializierung, Erziehung und Bilden der Tugend ist. Zum guten Leben reicht nicht nur die Ethik. Es ist zweifelhaft ohne Religion die Höhe des moralischen Lebens zu erreichen. Die Verkündigung des ethischen Relativismus und die Ablehnung der Religion haben dazu beigetragen, dass die liberalen Gesellschaften im Angesicht der Bedrohung von totalitären Ideologien hilflos sind. Zur Zeit, eine Bedrohung ist die Krise der Wahrheitsidee und die mit ihr verbundene Abwertung der Menschenwürde und Nihilismus.

5

Postacie neutralności światopoglądowej

100%

Kulbat W.

Łódzkie Studia Teologiczne

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2006

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vol. 15

113-126

DE

In den gegenwärtigen demokratischen Ländern die Norm ist, religiöse Freiheit und Hauptrechte gemcß der Europäischen Konvention der Menschenrechte zu achten. Die Lage der verschiedenen religiösen Gemeinschaften ist aber trotzdem verschiedens in den einzelnen Ländern und hängt von den folgenden Faktoren ab: historischen Bedingtheiten und Erfahrungen, politischen Verhältnissen, der religiösen Situation u.s.w. Nach dem Zweiten Weltkrieg, infolge der tragischen Erfahrungen mit totalitären Systemen, die dazu gestrebt haben, der Kirche ihre Freiheit und Autonomie zu entziehen, um sie sich dadurch praktisch und ideologisch zu unterstellen, erfolgte der Übergang vom liberalenbürgerlichen Staat zum sozialen Verfassungsstaat auf Grund des gemeinschaftlichen Personalismus, in dem sich liberale, sozialistische, kommunistische und christliche Traditionen getroffen haben. Erst dann in den Grundgesetzen der europäischen Staaten erscheint die Eintragung über die Zusammenarbeit zwischen dem Staat und der Kirche, über ihrer Autonomie und Kompetenzen. Auch die Verbreitung des Bewusstseins hinsichtlich der Menschenrechte hat dazu beigetragen, dass die Beschränkungspolitik der Kirchenrechte lockern wurde. Einige Staaten verkündigen aber ganz offen ihr Laizismus, und das bedeutet praktisch die Enfernung der religiösen Werte aus dem öffentlichen Leben.

6

Sekularyzacja w perspektywie socjologii

100%

Kulbat W.

Łódzkie Studia Teologiczne

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2007

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vol. 16

125-131

EN

Secularisation – a controversial concept because of its distinct use in different disciplines, such as philosophy, social sciences, theology, canon law (Lübbe). Even in the social sciences, various levels of analysis of the religious situation result in different definitions and divergent evaluations of the situation. Later generations of sociologists continued to employ the term but attached different meanings to it (Shiner). Not until the 1960s were several theories of secularization developed, most prominently by Peter Berger, Thomas Luckmann, and Bryan Wilson. These theories subsequently led to discussion concerning the existence and validity of such a „theory” (Hammond, Hadden, Lechner, Bruce). Other sociologists have systematically analyzed existing theories because some discussions failed to scrutinize the ideas, levels of analysis, and arguments of those being criticized. Tschannen has suggested treating secularization theories as a paradigm, and Dobbelaere has stressed the need to differentiate between levels of analysis, suggesting convergences and divergences between theories. The current treatment is dependent upon Tschannen's „exemplars” of the secularization paradigm and refers to authors who have extensively written about them, without suggesting, however, that they were the only ones to do so. The exemplars are ordered according to the levels of analysis (macro, or societal, level; meso, or subsystem, level; and micro, or individual, level). Some exemplars are renamed, and one is added: institutional differentiation or segmentation (Luckmann), autonomization (Berger), rationalization (Berger, Wilson ), societalization (Wilson), disenchantment of the world (Weber, Berger), privatization (Berger, Luckmann), generalization (Bellah, Parsons), pluralization (Martin), relativization (Berger ), this-worldliness (Luckmann), individualization (Bellah et al.), decline of church religiosity (Martin). According to Tschannen, three exemplars are central to the secularization paradigm: differentiation, rationalization, and this-worldliness. The other exemplars are related to these. For the last 20 years, one can observe in many countries of the Western world a return to an interest in religion. The various trends of „spiritualization”, esotherism and mysticism quite often outside the official structures of Christianity. The crisis pertains, however, to Christianity in its traditional structures and functions. Secularisation does not follow a one-way track in social development, nor it is an irreversible trend. The renaissance of various form spirituality is always possible, including the desecularisation process.

7

Prawno-duszpasterskie aspekty rozwodu

100%

Kulbat W.

Łódzkie Studia Teologiczne

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2004

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vol. 13

137-144

8

Społeczno-kulturowe aspekty rozwodów

100%

Kulbat W.

Łódzkie Studia Teologiczne

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2004

|

vol. 13

127-135

9

Kościół w Niemczech i narodowy socjalizm

100%

Kulbat W.

Łódzkie Studia Teologiczne

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2005

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vol. 14

101-138

DE

Es gibt nicht so viele Bearbeitungen über das Schicksal der Kirche in Hitlerdeutschland sowie ihr Verhalten gegen Aggression und Fehler der Hitlers Ideologie und Praktik. In den letzten Jahren hat man aber viele Arbeiten auf Grund der weiten Quellenbasis veröffentlicht. Veröffentlicht wurden auch viele Dokumente aus den Vatikans Archiven. In dieser Studie präsentiert man das Problem der Stellung der Kirche und der deutschen Katholiken sowie ihr Angehen gegen die Doktrin und verbrecherische politik des Nazismus. Der Autor zeigt wie Historiker die Genese von Nazismus und seine historisch-gesellschaftlichen Umstände zu erklären versuchen. Es wurden einzelne Phasen und politische Etappen der antikirchlichen Handlungen vorgestellt und dabei verschiedene Reaktionsformen der kirchlichen Gemeinschaft. Der Autor beschreibt die durch das Hitlerregime vorgenommenen Methoden und Mittel um die Kirche zu lähmen und ihre Anwesenheit in der Gesellschaft zu liquidieren. Man hat das Martyrium der Gesellschaft und der deutschen Kirche sowie verschiedene Widerstandsformen dargestellt. Der Autor präsentiert dabei verschiedene Stellung der deutschen Bischöfe gegen den Nazismus sowie Reaktion des Apostolischen Stuhls. Die Analyse der Situation und der historischen Bedingtheit erklärt die beschränkten Möglichkeiten für die erfolgreiche Handlung und den Widerstand gegen die totalitäre Macht. Die heroische Stellung der Kirche verursachte, das die Herrschung der totalitären Ideologie begrenzt wurde. Es war aber nicht möglich Missbrauch und Verbrechen aufzuhalten. Die römisch-katholische Kirche konnte ihre Gleichheit erhalten, weil das Benehmen der Hierarchie determiniert und gescheit war, obwohl Opfer und auch moralische Verluste waren.

10

Religia wobec pokusy synkretyzmu

100%

Kulbat W.

Łódzkie Studia Teologiczne

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2012

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vol. 21

123-130

EN

Syncretism is the combining of different beliefs, often while melding practices of various schools of thought. Syncretism may involve the merger and analogising of several originally discrete traditions, especially in the theology and mythology of religion, thus asserting an underlying unity and allowing for an inclusive approach to other faiths. Religious syncretism exhibits blending of two or more religious belief systems into a new system, or the incorporation into a religious tradition of beliefs from unrelated traditions. This can occur for many reasons, and the latter scenario happens quite commonly in areas where multiple religious traditions exist in proximity and function actively in the culture, or when a culture is conquered, and the conquerors bring their religious beliefs with them, but do not succeed in entirely eradicating the old beliefs or, especially, practices. One can contrast Christian syncretism with contextualization or inculturation, the practice of making Christianity relevant to a culture: Contextualisation does not address the doctrine but affects a change in the styles or expression of worship. In this view, syncretism implies compromising the message of Christianity by merging it with not just a culture, but another religion.

11

Tradycyjne koncepcje sekularyzacji

100%

Kulbat W.

Łódzkie Studia Teologiczne

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2009

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vol. 18

157-176

EN

How shall one approach the powerful wave of secularization which has been exercising the influence on Europe since the dawn of the modern age? How have the changes taking place been described by theologians and influential thinkers? The present paper brings the traditional secularization concepts into focus by highlighting the negative aspects of this process and it destructive influence on religious practice and expression. The concepts accentuating the neutral or even positive features of this phenomenon will be addressed in a separate essay. In the past, the discourse on secularization was dominated by entirely negative assessments of the subject. Secularization was viewed as dechrystianization, as a decline and extinction of faith. Such an approach is to be seen in all papal encyclicals up until the ones promulgated by Pope Pius XII. It has finally given rise to the thesis, founded on the idealized Christianity model of the Middle Ages, of continual disintegration of the Church taking place from the period of Protestantism to atheism, stimulated by the increasingly insolent attacks of the Satan. The present article is intended to provide an overview of this current of thought, which is permeated with the earnest desire to preserve the heritage of Christian faith in its intact form. The paper discusses secularization from the point of view of J.M. de Maistre, L.G.A. de Bonald, J.L. Balmes, R. Guardini, D.von Hildebrand, J. Maritain and E.L. Mascall. Traditional concepts of secularization have come to underlie the defensive vision of the Church and the Catholic Action programme expressed in the motto: instaurare omnia in Christo. Despite the passage of time, the traditional view of secularization has not disappeared. The components inherent in this concept continue to revive, especially in the context of fears and anxieties induced by the chaos and confusion of the present day.

12

Fabrykowanie jednomyślności – znaczenie opinii publicznej

100%

Kulbat W.

Łódzkie Studia Teologiczne

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2004

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vol. 13

95-113

13

Religia a zabobon

100%

Kulbat W.

Łódzkie Studia Teologiczne

|

2011

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vol. 20

129-144

EN

The tragedy of contemporary times lies not only in the lack of faith in God, but also in the invasion of false spirituality. God, the Creator, is replaced with idols, His substitutes. The feeling of spiritual disorientation prevalent today stems from the loss of awareness of essential identity of God. That is why it is worth examining the long-prevailing spiritual threat of practising superstitions, still widespread today. The present paper aims to examine this phenomenon in the light of the current state of knowledge in the fields of history, religious science, psychology and pastoral theology. According to the etymological definition of the word, superstition means idolatrous worship, or the cult of false gods (Lat. Superstitio, Gr. Deisidaimonia). Among many definitions in circulation, the most pertinent one adopted for the purpose of this paper is that superstition is an irrational and feardriven disposition towards impersonal powers, that verges on religious experience, although, simultaneously, is contrary to religion. Superstition relates to a false faith, i.e. beliefs and practices at variance with Christian religion. The present paper discusses some of superstitious practices and attempts to answer the following questions: What is the difference between religion and superstition? What are the underlying historical sources, contexts and conditions for the persistence of superstitious beliefs and practices? Can a notion of „a superstition” from a religious and theological perspective be retained as sensible and useful? Is there a connection between superstitions and rural folk religiosity? The paper also provides an outline of theological assessment of superstitious mindset and practices and gives some pastoral guidelines for the shaping of mature and critical religious attitude, free from superstitions.

14

Recenzja: Piotr Jordan Śliwiński OFM Cap. i inni, Kościół a spirytyzm, Wydawnictwo „M”, Kraków 2001, ss. 277.

100%

Kulbat W.

Łódzkie Studia Teologiczne

|

2001

|

vol. 10

337-339

FR

Piotr Jordan Śliwiński OFM Cap. et les autres, L’Eglise et le spiritisme, Edition „M”, Cracovie 2001, pp. 277.

15

Recenzja: Ryszard Dyoniziak, Sondaże a manipulowanie społeczeństwem, Wydawnictwo Adam Marszałek, Toruń 2003, ss. 135.

100%

Kulbat W.

Łódzkie Studia Teologiczne

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2002-2003

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vol. 11-12

355-357

FR

Ryszard Dyoniziak, Les sondages et la manipulation de la société, Editions Adam Marszałek, Toruń 2003, pp. 135.

16

Historia sekularyzacji w ujęciu H.U. Altermatta

100%

Kulbat W.

Łódzkie Studia Teologiczne

|

2007

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vol. 16

111-124

EN

From among the multitude of works by various authors preoccupied with analysing the processes of secularisation taking place in modern times, the study of the issue by the Swiss historian Urs Altermatt, presented in Catholicism and the Modern World (Cracow, 1995), deserves special consideration. The analysis undertaken by the author unveils the complexity of the process encompassing distinct waves of secularisation brought about by diverse factors as well as the return of the sacred. Altermatt’s special contribution which stands to his credit lies in an interdisciplinary approach he employed in his study to explore the origin of secularisation processes in the context of history, sociology, political science and theology. Altermatt reveals in a fascinating way the transformations occurring in the world dominated by religious mind. He points out to the radical changes brought about by industralism and urbanization which affected the tranquil life of local communities. Throughout the 19th and 20th centuries, secularization was perceived by Catholics as a threat, which made them adopt a defensive attitude in order to safeguard their own identity. Although secularization in the Western societies has been progressing systematically since ca 1800, it has never been a unidimentional and unidirectional phenomenon. It would assume the form of cyclical tides of religious crisis and renewal, resulting in the following relationship becoming evident: the more prominent position the industrial working class occupies in a society, the more the role of the Church declines. It is no wonder, therefore, that the processes of secularisation have always alarmed those responsible for the formulation of pastoral care programmes and stimulated evangelization efforts.

17

Nowe koncepcje sekularyzacji w perspektywie teologicznej

100%

Kulbat W.

Łódzkie Studia Teologiczne

|

2010

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vol. 19

117-144

EN

The author of the article examines the theological interpretation of the phenomenon of secularization and to this end embarks on differentiating between various notions which bear resemblance to “secularization”. Secularization denotes the progressive autonomy of various spheres of human life in relation to the realm of religion, or religion-related norms and institutions. As opposed to secularization being a spontaneous process, laicization is usually understood as a targeted and intentional process of de-Christianizing social relations through structured activities intended to eradicate all forms of the presence of the Church and Christians from public life. De-Christiani-zation, in turn, is an atrophy of Christianity within the structures of the Church itself, especially in Western Europe. The compiled material serves to attempt to answer the following question: In what way does theology evaluate secularization? The author replies to this question by drawing on the assessments of the different protestant and catholic theologians and the teaching of the Catholic Church in the documents of the Second Vatican Council. As opposed to socialization meant to be an exclusion from the worldly life, the Second Vatican Council has juxtaposed secularization with the process of sanctification, which restores God to His due place and acknowledges Him to be the ultimate goal of all things, without questioning the legitimacy of earthly reality.

18

(rec.) bp Adam L e p a, Mity i obrazy, Archidiecezjalne Wydawnictwo Łódzkie, Łódź 1999, ss. 95.

75%

Kulbat W.

Łódzkie Studia Teologiczne

|

2008

|

vol. 17

472-474

19

Opinia publiczna a Kościół

50%

Kulbat W.

Łódzkie Studia Teologiczne

|

2004

|

vol. 13

115-125

20

Okultyzm namiastką religii?

44%

Kulbat W.

Łódzkie Studia Teologiczne

|

2000

|

vol. 9

163-170

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Mit brenneder Sorge – potępienie narodowego socjalizmu

Sekularyzacja w perspektywie teologii

Recenzja: Piotr Jordan Śliwiński OFM Cap., kard. Christoph Schoenborn OP, bp Hans Ludvig Martensen, Kościół a reinkarnacja, Wydawnictwo „M”, Kraków 2002, ss. 133.

Między laickością a laicyzmem

Postacie neutralności światopoglądowej

Sekularyzacja w perspektywie socjologii

Prawno-duszpasterskie aspekty rozwodu

Społeczno-kulturowe aspekty rozwodów

Kościół w Niemczech i narodowy socjalizm

Religia wobec pokusy synkretyzmu

Tradycyjne koncepcje sekularyzacji

Fabrykowanie jednomyślności – znaczenie opinii publicznej

Religia a zabobon

Recenzja: Piotr Jordan Śliwiński OFM Cap. i inni, Kościół a spirytyzm, Wydawnictwo „M”, Kraków 2001, ss. 277.

Recenzja: Ryszard Dyoniziak, Sondaże a manipulowanie społeczeństwem, Wydawnictwo Adam Marszałek, Toruń 2003, ss. 135.

Historia sekularyzacji w ujęciu H.U. Altermatta

Nowe koncepcje sekularyzacji w perspektywie teologicznej

(rec.) bp Adam L e p a, Mity i obrazy, Archidiecezjalne Wydawnictwo Łódzkie, Łódź 1999, ss. 95.

Opinia publiczna a Kościół

Okultyzm namiastką religii?