Search results

1

Historyczno-prawne aspekty włączenia działających w II RP Kościołów ewangelickich konfesji luterańskiej i ewagelickounijnej do Kościoła Ewangelicko-Augsburskiego w Rzeczypospolitej Polskiej

100%

Binemann-Zdanowicz D.

Gdański Rocznik Ewangelicki

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2017

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vol. 11

70-87

EN

The 20th century was tragic for Protestantism on the Polish terri-tory.After restauration of Poland’s sovereignty in 1918, Evangelical community amounted to around 900 thousand people, the majority of them were followers of German nationality.Five different Churches of the Lutheran and Prussian Union confession as well as Moravian Congregation (Hernhuts) existed in the Second Republic of Poland.These Churches weremainly of a local nature and their union seemed to be a distant goal.World War II almost led to the destruction of the Polish Protestantism.The Nazi terror, communist repressions and reluctant attitude of a part of the Polish society, identifying Evangelicals exclusively with German element, questioned the future of Protestantism in Poland.After World War II parishes of the Prussian Union, Old Lutheran, Evangelical-Augsburg and Helvetian Churches practically ceased to exist.However, the Evangelical-Augsburg Church did survive and under the Act of the Parliament of 4 July 1947 all other parish communities were included into its structure, unfortunately after they had been illegally deprived of their property.In fact, in 1947 the Evangelical-Augsburg Church became the all-national Church and the only successor of all Lutheran and Union Churches on the Polish territory.

2

Obraz luteranów w Rodzayu abo potomstwie […] piątego ewanyelisty i oyca (1561)

100%

Klimek-Grądzka J.

Poznańskie Studia Polonistyczne. Seria Językoznawcza

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2018

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vol. 25

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issue 2

131-147

EN

This article is a language-stylistic analysis of an anonymous translation of the Latin polemical text entitled The Kind, or the Descendants of Martin Luther, the Fifth Evangelist and the Father, who Gave Life to Evangelists and their Christian Congregations, who Fight against the Church of God and against Each Other. The analysis has determined that the main organizing principle of the text is the use of parallelisms and oppositions of the kind “sons of Christianity” v. “sons of Satan”, true (faith) v. sectarian (denomination), unity v. diversity. The evaluative narrative and the way in which the particular fractions within the Lutheran church are depicted illustrate a case of a well-balanced polemical, whose main objective is to prove the inferiority of the Reformed denominations.

PL

This article is a language-stylistic analysis of an anonymous translation of the Latin polemical text entitled The Kind, or the Descendants of Martin Luther, the Fifth Evangelist and the Father, who Gave Life to Evangelists and their Christian Congregations, who Fight against the Church of God and against Each Other. The analysis has determined that the main organizing principle of the text is the use of parallelisms and oppositions of the kind “sons of Christianity” v. “sons of Satan”, true (faith) v. sectarian (denomination), unity v. diversity. The evaluative narrative and the way in which the particular fractions within the Lutheran church are depicted illustrate a case of a well-balanced polemical, whose main objective is to prove the inferiority of the Reformed denominations.

3

Mediální obraty v německojazyčné publicistice severních a severozápadních Čech během dvacátých let 16. století:

88%

Černý J., Reischlová D.

Folia historica Bohemica

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2020

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vol. 35

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issue 1

53-71

EN

The third decade of the 16th century witnessed a huge increase in the production of leaflets in the German Empire. The evangelically oriented elite, who was active in Benešov nad Ploučnicí, Děčín, Jáchymov and Loket at that time, also participated in this increase by publishing several pamphlets in German language. This study thus strives to introduce this region as one of the centers of Reformation literature where several of the so-called printing natives were active at the same time. These people were exploring the possibilities of a relatively new media in their pamphlets and developing various literary strategies. Yet because they attributed different functions to their treatises, they also employed different approaches. Moreover, the form of the published texts and the ability to use various media approaches highly depended on the extent to which Wittenberg was involved in the process of their creation, with which the local elite maintained lively contacts.

4

Dzieje Polskiej Parafii Ewangelicko-Augsburskiej w Gdyni (1931-1939) Część III

88%

Domasłowski J.

Gdański Rocznik Ewangelicki

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2014

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vol. 8

150-177

EN

Architect Tadeusz Jędrzejewski developed new plans for the monumental church. On 11 April 1939 the construction of the parish house was started. Services were also celebrated in Tczew, Starogard and the Free City of Danzig. Unfortunately, the outbreak of World War II in September 1939 destroyed the Polish Parish completely. Rev. Jerzy Kahané was imprisoned and murdered by the Nazis in 1941, a few parishioners also died as a result of persecution, many were expelled from the city. After the war, since 1945 the seat of the parish has been the city of Sopot. The Polish services in Gdynia were celebrated in the Swedish Seaman’s House until about 1970. In 2006 the Gdynia SKUT branch was also liquidated.

5

Mickiewicz i „duch luterski”

88%

Kurska A.

Zagadnienia Rodzajów Literackich

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2017

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vol. 60

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issue 4 (124)

85-96

EN

The article dispels the myth that the Reformation caused interest in the Bible through critical activity of Martin Luther. The humanism of the 15th century, in the first stage of the Renaissance, through the works of Jan Gerson, Erasmus of Rotterdam, Thomas Morus, Laurentino Vall, focused interest on the Bible philosophical study, and on popularizing it in national languages. The golden era of the Polish Bible is constituted by publishing the New Testament translated by Stanisław Murzynowski in 1553, issuing the Leopolita’s Bible — the first Polish Bible translated by Jan Nicz Leopolita for the Catholic Church in 1561, editing the Jakub Wujek Bible in 1599 for Jesuits and the Gdańsk Bible in 1632, translated by Daniel Mikołajewski.

6

Dzieje Polskiej Parafii Ewangelicko-Augsburskiej w Gdyni (1931-1939). Część II

88%

Domasłowski J.

Gdański Rocznik Ewangelicki

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2013

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vol. 7

160-177

EN

After the cancellation of the previous minister as a result of disagreements with parishioners (see Part 1), in February 1937 Gdynia got the next pastor, Rev. Jerzy Kahané. Polish protestants established close contacts with the Swedish Lutheran community, and soon moved from the classroom to the chapel in the Swedish Sailors' Home (the Svenska Sjömenskyrkan of the SKUT – The Church of Sweden Abroad), where the chaplain was Rev. Daniel Cederberg. Parish life revived, and were founded the Ladies Circle and a youth association. Celebrations were held on the occasion of state ceremonies, attended by representatives of the local authorities. In November 1938, were approved plans to build a church. At the same time, the Society of Polish Evangelicals in the Free City of Danzig was founded, for which in the English Church pastor Kahané celebrated the first service.

7

Christ’s Real Presence in the Eucharist and Relational Ontology

88%

Vainio O.-P.

Theological Research. A Journal of Systematic Theology

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2020

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vol. 8

59-68

EN

This paper argues for an interpretation of the real of presence of Christ in the Eucharist using relational ontology as the basic metaphysical theory. Relational ontology, in its one form, denies the existence of intrinsic properties so that things that exists are just instantiations of particular sets of properties that receive their essence from their relation to other things. If there are good reasons to accept relational ontology, it could potentially help one to solve certain problems in transubstantiation model, without giving up the idea of real presence.

8

V duchu pokání a vděčnosti: 500. výročí začátku reformace jako pozvání k prohloubení vzájemného společenství

75%

Svatoň R.

Studia theologica

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2017

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vol. 4

103-125

EN

The present text puts itself into the context of the 500 anniversary of the Reformation in 2017. The author provides an overview of the most important acts and documents connected with the preparation of the event. He initially attempts to sketch out a typology of various kinds of approaches which emerge when speaking of the issue. In connection with the political-cultural and confessional way of interpretation, he strengths the ecumenical dimension. The contribution subsequently provides impulses in order to support an ecumenically responsible and theologically founded approach, which the Christian might acquire in connection with the Year of the Reformation. As the crucial points, the two following perspectives are proposed: trust in God’s Providence and the ability to discern the gifts. The Reformation can contribute to the authentic reform of the Church and the restoration of unity among all Christians.

9

Die politischen Predigten des lutherischen Geistlichen Matthias Hoë von Hoënegg (1580-1645)

75%

Kancírová A., Reischlová D.

Folia historica Bohemica

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2019

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vol. 34

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issue 2

189-224

EN

The study analyses political sermons by Matthias Hoë von Hoënegg, the main pastor at the court of the Elector of Saxony. Political sermons constitute a noteworthy source to which the German historiography has started to pay attention only lately. These sermons were usually delivered during various political events such as indulgences or Land Diets, but they could be published also on the occasion of the ruler’s birthday. Thanks to his office, Matthias Hoë was well acquainted with the political situation at the Dresden Court during the Thirty Years’ War and his sermons thus served as a tool for legitimizing the Elector of Saxony’s political course.

10

"Der waren Catholischen Kirch Gliedmaß sind wir gern: aber nicht der jetzigen Römischen" : Matthias Hoë von Hoënegg a jeho kazatelská tvorba v Praze v letech 1611-1613

75%

Kubalová A.

Folia historica Bohemica

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2018

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vol. 33

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issue 1

189-215

EN

The study deals with the preaching works of the Lutheran preacher Matthias Hoë von Hoënegg (1580-1645) during his stay in Prague in the period from 1611 to 1613. At that time, Hoë was a representative of the German Lutheran community, who was engaged in educational activities and in the construction of the St. Salvator Church in the Old Town (Prague). When analyzing the sermons, attention is paid to argumentation strategies and to ways Hoë used in order to cope with different doctrine of other denominations in the context of confessional plurality in Prague in the period after the Battle of White Mountain. The research of Hoë’s preaching activities points to the confirmation of the rightness of the Lutheran Confession and to the ways he defined himself against the differences of other confessions, namely against the Roman Catholic Church.

11

Putování Marty vojandy – osudy dcery pastora Modlera za třicetileté války

75%

Stůj P.

Folia historica Bohemica

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2015

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vol. 30

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issue 2

341-368

EN

Marta Modlerová, as one of the few unmarried women without parents in the 17th century, left behind a deeper trace in early modern sources. Although her story survived only in a shortened form as a record in a pitch book (a protocol on the right to torture, Sternberg 1635), its geographical and chronographic reach allows microhistorical elaboration and explanation of her “historically plausible world”. Episodes in the store serve as an outline for a broader analysis of the woman’s life during the Thirty Year War, where we can see Marta as a servant, sutler or a housemaid involved in infanticide investigation. Her travels around the lands of Bohemia in the men’s clothes are also unusual, but, unlike other known cases (works by Rudolph Dekker or Angela Steidele), we can interpret it only as Marta’s reaction to the unexpected circumstances. The travels of soldier Marta are also unusual because of support from the Sternberg duke, which she experienced.

12

Rumanian Slavia as the Frontier of Orthodoxy. The Case of the Slavo-Rumanian Tetraevangelion of Sibiu

75%

Stabile G.

Studia Ceranea

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2019

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vol. 9

59-87

EN

At least from the 14th to the 17th c. – beyond their Middle Ages until their Early Modern Ages – the Rumanians belonged to the so-called Slavia Orthodoxa. Besides the Orthodox faith, they had in common with the Orthodox Slavs the Cyrillic alphabet until the 19th c. and the Church Slavonic, which was the language of the Church, of the Chancery and of the written culture, until the 17th c., although with an increasing competition of the Rumanian volgare. The crisis and decline of the Rumanian Slavonism, the rise of the local vernacular, have been related with Heterodox influences penetrated in Banat and Transylvania. Actually, the first Rumanian translations of the Holy Scriptures, in the 16th c., were promoted, if not confessionally inspired, by the Lutheran Reformation recently transplanted in Banat and Transylvania (some scholars incline to a [widely] Hussite origin of these early translations). Not only Banat and Transylvania, but also Moldavia and Wallachia (the Principalities) were crossed by the border between the Latin and the Byzantino-Slavonic world, the Slavia and the Romania. Influences from the whole Slavia – the Orthodox and the Latin Slavia, the Southern, the Eastern and the Western one – met in the Carpatho-Danubian Space describing what will be derogatively called Slavia Valachica (i.e. Rumanian): a kaleidoscope of Slavic influences in Romance milieu. The appearance of Slavo-Rumanian texts, either with alternate or parallel Church Slavonic and Rumanian, revealed that in the middle of the 16th c. the decline of Slavonism had already started. Mostly but not only in the western regions, beyond the Carpathians, which were under Latin rule, the Orthodox (“Schismatic”) clergy was less and less confident with the Slavonic. This last still remained the sacred language though largely unintelligible, whilst the vernacular still lacked sacred dignity, besides being suspect to spread Heterodoxy. The Slavo-Rumanian Tetraevangelion of Sibiu (1551–1553) is the oldest version of a biblical text in Slavonic and Rumanian and contains the oldest surviving printed text in Rumanian. Apart from evoking icastically – by its twocolumns a fronte layout – the Slavic-Rumanian linguistic border, this fragment of a Four-Gospels Book (Mt 3, 17 – 27, 55) can be considered in many senses a border text: geographically (the border between East and West), chronologically (the decline of Slavonism and the rise of the Rumanian Vernacular), culturally and confessionally (the border between the Latin [i.e. Catholic then Protestant too] West and the Byzantino-Slavonic East). This paper aims to reconstruct, as far as possible, the complex milieu in which the Tetraevangelion was translated, (maybe) redacted and printed, focusing on the Slavonisms in its Rumanian text. A special attention will be paid to any possible interaction between that mainly Latin (Lutheran-Saxon) milieu and the Rumanian Slavonism.

13

Luterańska hermeneutyka dzisiaj. Odczytanie hermeneutycznego dziedzictwa luterańskiej Reformacji w refl eksji Światowej Federacji Luterańskiej

63%

Sojka J.

Rocznik Teologiczny

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2017

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vol. 04

803-819

PL

Artykuł „Luterańska hermeneutyka dzisiaj. Odczytanie hermeneutycznego dziedzictwa luterańskiej Reformacji w refl eksji Światowej Federacji Luterańskiej” prezentuje które elementy reformacyjnej hermeneutyki ukształtowanej przez Marcina Lutra są we współczesnej debacie w łonie luteranizmu podnoszone jako istotne dla współczesnej hermeneutyki luteranizmu. W przedstawionej analizie odwołano się do materiałów studyjnego programu Światowej Federacji Luterańskiej poświęconego hermeneutyce na przykładzie interpretacji Ewangelii Jana, Księgi Psalmów, Ewangelii Mateusza oraz listów Pawła, jaki realizowano w latach 2011-2015, materiałów przygotowanych z okazji jubileuszu 500 lat Reformacji w 2017 roku oraz dokumentu studyjnego „Na początku było Słowo (J 1,1). Biblia w życiu luterańskiej wspólnoty” z 2016 roku.

EN

The article “Lutheran hermeneutics today. Reading the hermeneutic heritage of the Reformation in the reflection of the Lutheran World Federation” presents those elements of the Reformation’s hermeneutics shaped by Martin Luther which are raised in contemporary debate within Lutheranism as significant for present-day Lutheran hermeneutics. Th e analysis presented here refers to the LWF’s study programme dedicated to hermeneutics based on the example of the interpretation of the Gospel of John, the Book of Psalms, the Gospel of Matthew and Paul’s Letters, which was realised between 2011-2015. It also refers to the materials prepared for the jubilee of 500 years of the Reformation in 2017 and the study document “In the beginning was the Word” (Jn 1:1): Th e Bible in the Life of the Lutheran Communion” from 2016.

14

Kobieca asceza w niemieckim pietyzmie na przełomie XVII i XVIII wieku. Listy Wiary jako źródło do badania dziejów religijności kobiet

63%

Gąsowska M.

Czasopismo Naukowe Instytutu Studiów Kobiecych

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2020

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issue 2(9)

26-41

PL

Pisma Filipa Jakoba Spenera na temat kobiet pietyzmu miały dla nich sprzeczne przesłanie: z jednej strony pietysta wzywał do reformy, ogłosił kapłaństwo wszystkich wierzących i zachęcał kobiety do bycia kowalami własnego rozwoju duchowego; z drugiej strony myślenie przywódców pietystycznych niewiele różniło się od tradycyjnych poglądów na kobiety i ich poddanie się mężczyznom. Sam Philipp Jakob Spener wahał się, jakie role i zaangażowanie są otwarte dla kobiet. W „Duchowym kapłaństwie” z 1677 r. zachęcał kobiety do czytania i interpretowania Biblii. Miały pełne prawo dyskutować o Piśmie Świętym oraz pouczać współwyznawców. Zauważał nawet, że w niektórych domach są kobiety, które Bóg pobłogosławił zrozumieniem i które rozmawiają z rodzinami na spotkaniu w kościele domowym. Philipp Jakob Spener miał głębokie zastrzeżenia do kobiet proroków, od ich pierwszego pojawienia się na początku 1690 roku - bardziej niż A. H. Francke. Spener był zasadniczo otwarty na możliwość ekstatycznych przeżyć i bezpośrednich objawień od Boga, ale szybko zaczął je analizować, ponieważ Biblia ostrzega przed fałszywymi prorokami, którzy pojawią się w dniach ostatecznych. Pod wpływem Spenera Francke ostatecznie odrzucił autorytet ekstatycznych przeżyć kobiet i zawartego w nich przesłania.

EN

The writings of Filip Jakob Spener about women of pietism had a contradictory message for them: on the one hand, the pianist called for reform, proclaimed the priesthood of all believers and encouraged women to be smiths of their own spiritual development; on the other hand, the thinking of pietist leaders differed little from traditional views on women and their submission to men. Sam Philipp Jakob Spener hesitated what roles and commitment are open to women. In the "spiritual priesthood" of 1677, he encouraged women to read and interpret the Bible. They had full right to discuss the Scriptures and instruct fellow believers. He even noticed that in some homes there were women who God blessed with understanding and who talk to families at a meeting in the home church. Philipp Jakob Spener had deep reservations about female prophets since their first appearance in the early 1690 more than A. H. Francke. Spener was essentially open to the possibility of ecstatic experiences and direct revelations from God, but soon began to analyze them, because the Bible warns of false prophets who will appear in the last days. Influenced by Spener, Francke finally rejected the authority of women's ecstatic experiences and the message they contained.

15

Ku zpovědi a přijímání velebné svátosti jíti by se zdráhati měli… Pramen k problematice rekatolizace města Strumeň v 17. století

63%

Pindur D.

Historica: revue pro historii a příbuzné vědy (Historica: Review in history and related sciences)

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2013

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vol. 4

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issue 2

165-175

EN

Strumeň, a town in the Duchy of Těšín, bordering Pština, a strongly Protestant estate, was by the early 18th century a mostly Catholic locality, which provided significant support to the Roman Catholic Church in this part of Upper Silesia. This fact might be attributed to the successful cooperation of state and church offices within the implementation of recatholicisation policies which had been taking place since the 1670s. The successful, long-term pastoral work done by the local parson Jan Isidor Janus is also a likely contributing factor. One of the significant documents aimed towards the restoration of Catholicism in this town is the letter of the Těšín provincial governor Jan Laryš of Lhota to the mayor and council of Strumeň, dating from August 3, 1673. Based on the request by the Strumeň priest Janus, Laryš urges them under penalty of imprisonment to uphold the proper Catholic upbringing of the youth of Strumeň, as well as their regular attendance of catechism and their receiving of penance and the Eucharist. Besides editing this written source, this contribution places it in a wider context within the development of the Strumeň parish.

16

W cieniu gimnazjum. Szkolnictwo luterańskie w Lesznie w XVII wieku

63%

Szymańska K.

Studia z Teorii Wychowania

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2019

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issue 2 (27)

9-25

EN

Apart from the Czech Brethren, the Lutherans were another large religious group in the Uxth-century Leszno. They came to Leszno in 1628 from nearby Silesia, mainly from Góra. They formed an organized community using the German language, with a strong identity. From the beginning of their stay in Leszno, they applied for their own school. Initially, they sent their children to the school of the Czech Brethren. In 1638 they were granted the privilege to found elementary school and school for girls. There were also small private schools. In 1659 a Latin school was established, which was to be an alternative – for religious reasons – to the gymnasium of the Brethren. Lutherans were interested in practical education: theology, law and medicine. The level of education in Lutheran schools in Leszno is confirmed by the number of students studying at German universities, including in Frankfurt (Oder), Leipzig, Jena.

PL

Obok braci czeskich drugą wielką grupą wyznaniową w XVII-wiecznym Lesznie byli luteranie. Przybyli oni do Leszna w 1628 roku z pobliskiego Śląska, głównie z miasta Góra. Tworzyli zorganizowaną wspólnotę posługującą się językiem niemieckim, o silnie ukształtowanej tożsamości. Od początku pobytu w Lesznie starali się o własną szkołę. Początkowo posyłali swoje dzieci do szkoły braci czeskich. W 1638 roku otrzymali przywilej na założenie szkoły elementarnej oraz szkoły dla dziewczynek. Istniały też małe placówki prywatne. W 1659 roku powstała szkoła łacińska, która – z powodów wyznaniowych – miała być alternatywą dla gimnazjum braci czeskich. Luteranie zainteresowani byli wykształceniem praktycznym: teologicznym, prawniczym i medycznym. O poziomie nauczania w szkole luterańskiej świadczy liczba młodzieży studiującej na uniwersytetach niemieckich, m.in. we Frankfurcie nad Odrą, w Lipsku, Jenie.

17

Badania nad historią pietyzmu na przełomie XVII i XVIII wieku. Uwagi w związku z monografią Liliany Lewandowskiej

63%

Kizik E., Ptaszyński M.

Kwartalnik Historyczny

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2023

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vol. 130

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issue 3

603-636

EN

The article polemicises with Liliana Lewandowska’s analysis of the disputes over pietism in Gdańsk. Referring to the latest state of research on pietism, the authors argue for a broader use of available archival sources and a reconstruction of the historical context: considering the international situation, the politics of the city council, the balance of political forces in Gdańsk, and the public reaction to the polemics.

PL

Artykuł jest polemiką z analizą sporów wokół pietyzmu w Gdańsku przedstawioną przez Lilianę Lewandowską. Autorzy, odnosząc się do najnowszego stanu badań nad pietyzmem, postulują szersze wykorzystanie dostępnych źródeł archiwalnych oraz rekonstrukcję historycznego kontekstu: uwzględnienie sytuacji międzynarodowej, polityki Rady Miejskiej, układu sił politycznych w Gdańsku, a także reakcji społecznych na polemiki.

18

SØRENA KIERKEGAARDA SĄD NAD MARCINEM LUTREM I LUTERANIZMEM

63%

Szwed A.

Roczniki Filozoficzne

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2013

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vol. 61

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issue 3

101-124

EN

What did Søren Kierkegaard think on Martin Luther? In some cases he treated to the German reformer positively, but simultaneously very often severily criticized him. Generally speaking, relationship of Journals author to Martin Luther was complicated and ambiguous. Kierkegaard strived to the amendment of contemporary Danish Lutheranism, which was burdened by Luther’s doctrinal errors, and also deteriorated by later generations of Lutherans. Danish thinker accused Luther of considerable reducing of ethical Christian demands by means of moral act values depreciation, abolition of clergyman celibacy and dissolution of monastery life, rejection of ascetic practices like voluntary poverty, fastings, renunces and intensive contemplative life, connection of religious doctrine and cult with real politics. It was main reason for secularization of contemporary to Kierkegaard Danish Christianity. Over the course of time with Kierkegaard the immanent criticism of Lutheranism turned into some kind of external one. Luther’s doctrine was not sufficient for him. He disclosed essential lacks. Hence in spite of clear declarations of remaining at the national faith, he leaned more and more towards Catholicism. Kierkegaard discovered, Protestantism was only “corrective remedy” to Catholicism, but from the beginning the its existence was dependent on the Catholic Church. Hence, Danish thinker was rather protagonist to shape contemporary Protestantism according to catholic patterns than to reform Catholicism according to protestant rules. The main aim of his article is to indicate the whole estimation range of the Luther and Lutheranism, we find in Søren Kierkegaard’s Journals. Furthermore, we do not decide anything about theological rightness or unjustness of Danish thinker criticism directed to German reformer Martin Luther.

PL

Co sądził Søren Kierkegaard o Marcinie Lutrze? W wielu przypadkach odnosił się do niego pozytywnie, ale nie szczędził też Lutrowi krytycznych uwag. Ogólnie mówiąc, stosunek autora Dziennika do Marcina Lutra był złożony i wieloznaczny. Dążył do naprawy luteranizmu, obciążonego doktrynalnymi błędami Lutra, ale także zepsutego przez pokolenia późniejsze, które odeszły od pierwotnego wyznania luterańskiego. Zarzucał Lutrowi znaczne obniżenie etycznych wymagań chrześcijańskich poprzez deprecjację wartości uczynków, zniesienie celibatu duchownych, rozwiązanie klasztorów, utrącenie praktyk ascetycznych (postów, wyrzeczeń, dobrowolnego ubóstwa), likwidację intensywnego życia kontemplacyjnego, połączenia doktryny i kultu religijnego z realną polityką. Z tego powodu współczesne Kierkegaardowi chrześcijaństwo duńskie uległo znacznemu zeświecczeniu. U Kierkegaarda z biegiem czasu immanentna krytyka luteranizmu przerodziła się w krytykę zewnętrzną. Nie wystarczała mu już nauka Lutra i luteranizm. Odkrył w nich istotne braki. Stąd mimo wyraźnych deklaracji pozostania przy wyznaniu narodowym, coraz bardziej skłaniał się ku katolicyzmowi. Kierkegaard odkrył, że protestantyzm jest zaledwie „środkiem korygującym” katolicyzm. Istnienie protestantyzmu od samego początku było zależne od istnienia Kościoła katolickiego. Stąd był raczej zwolennikiem kształtowania współczesnego protestantyzmu wedle wzorców katolickich niż reformowania katolicyzmu na modłę protestancką. Celem niniejszego artykułu jest pokazanie całej palety ocen Lutra i luteranizmu, z jakimi spotykamy się w pisanym przez całe dorosłe życie Dzienniku Sørena Kierkegaarda. Niczego nie rozstrzygamy na temat teologicznej słuszności lub niesłuszności krytyki Duńczyka pod adresem Lutra.

19

Początki pietyzmu w Gdańsku. Przedmowa Samuela Schelwiga do „Gründliches und wolgesetztes Bedencken, Von der Pietisterey” (1693)

63%

Lewandowska L.

Zapiski Historyczne

|

2020

|

vol. 85

|

issue 4

131-154

EN

The article presents an analysis of the foreword by Samuel Schelwig (1643–1715), pastor of the Holy Trinity Church and rector of the Academic Gymnasium in Gdańsk (Danzig), to the opinion issued by the theological faculty of the University of Leipzig on Pietism and its founder Philipp Jakob Spener (1635–1705). The opinion was published in 1693 under the title ‘Gründliches und wolgesetztes Bedencken, Von der Pietisterey’. The author of the foreword made an assessment of the religious condition of the new movement and also pointed out that its supporters misunderstood the essence of piety, comparing them to medieval and early modern heretics. In this way, he anticipated the subsequent harsh criticism of Pietism and initiated a religious dispute on this issue that continued in Gdańsk from 1692/1693 to 1703. At the same time, he contributed to the dissemination of a debate on religious fanaticism and attempts to modernise pastoral activities of Lutheran preachers. The analysis of the source text is part of broader research into the history of the Pietistic movement in Gdańsk, which has incorporated research methods in the fields of philology and history, as well as biblical hermeneutics. This approach has made it possible to determine the origin of the conflict on Pietism in Gdańsk, to identify the related phenomena, events and key doctrinal issues, and to interpret and evaluate the theological value of the investigated polemic.

20

Czy reformacja w Polsce była luterańska? O polemikach antyluterańskich w Polsce w pierwszej połowie XVI wieku

63%

Ptaszyński M.

Odrodzenie i Reformacja w Polsce

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2019

|

vol. 63

EN

In the article the author discusses anti-Lutheran polemics published in the Kingdom of Poland during the rule of Sigismund I and asks about the shape of Reformation movement, which developed in spite of numerous bans imposed by the king. The author proves that although these polemics were explicitly against “Lutherans,” they were often created as a result of clashes with other theologies of the emerging Protestantism. Works created by the lower-status Church employees were not novel, and their range of influence must have been limited.

PL

Artykuł omawia polemiki antyluterańskie opublikowane w Królestwie Polskim w czasach panowania Zygmunta I, stawiając pytanie o kształt ruchu reformacyjnego, rozwijającego się wówczas mimo wielu zakazów króla. Autor dowodzi, że choć polemiki skierowane były explicite przeciw „luteranom”, powstawały często w wyniku starć z innymi teologami rodzącego się protestantyzmu. Utwory stworzone przez niższych pracowników Kościoła były mało oryginalne, a ich zakres oddziaływania musiał pozostać ograniczony.

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