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EN
The coronation ceremonies of Queen Elizabeth I in 1559, as all ceremonies regarding transfer of royal power, are an interesting example of what Victor Turner called “social drama.” Elizabeth was highly aware of the inextricable bond between statecraft and stagecraft, as can be evinced by the words she famously uttered: “we princes, I tell you, are set on stages in sight and view of all the world duly observed.” The entry progress through the city of London and the coronation were the first public occasions for the queen to present her public persona with theatrical means, through the use of decorations, attributes, gestures, and costumes. The intention behind the ceremonial entry was both to laud the ascending queen and to indicate her government’s policies in the wake of a political crisis following the death of Queen Mary. Allegorical spectacles accompanying the entry comprised a unified programme presenting Elizabeth as the opposite of her predecessor. The purpose of the coronation ceremonies, on the other hand, was quite the opposite: each of its features and rituals was meant to convey and emphasise the continuity and enduring nature of monarchy. The ruler ascending the throne took on a new identity and a new body. In line with the Tudor doctrine of “the king’s two bodies,” described by Ernst Kantorowicz, at coronation the monarch relinquished their individual identity to become a super-individual King who was immortal. Thus, the festivities and ceremonies inaugurating Elizabeth’s rule had a twofold nature, and the two main elements were complementary to each other: they presented the queen as a “new hope” of the Protestant England and as a rightful heir to the throne not just worthy of her predecessors but rather identical with them.
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Ha in Sheta

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EN
The coronation cycle in the Portico of the Birth in the temple of Deir el-Bahari includes a scene of purification of Hatshepsut by a god captioned as Ha in Sheta. This seemingly hapax toponym provides the key to a proper understanding of the highly symbolic meaning of the scene. The place name, composed of basic cosmographical hieroglyphs, has at the same time a spelling that refers to a vast semantic field of the notions of “mystery”, “secret”, “be hidden”, etc. It appears that the purification made by a god of the western desert in a “mysterious” place refers to the initiation of the female pharaoh into the secrets of the sun god, enabling her to fulfill her role as the provider of sustenance for humanity. The role of the god Ha as a protector against hunger, rooted in the Old Kingdom tradition and expressed also in the text of BD 178 in the Offering Chapel of Hatshepsut, is crucial in this respect.
Sympozjum
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2020
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vol. 1(38)
127-154
PL
Przypadający w 2020 roku jubileusz dwóch wydarzeń: 100-lecie kanonizacji św. Małgorzaty Marii Alacoque oraz poświęcenia narodu polskiego Najświętszemu Sercu Jezusa przez Episkopat Polski, stanowią okazję do przypomnienia sylwetki i charyzmatu świętej wizytki oraz przybliżenia tożsamości i misji księży sercanów. W artykule podjęto historyczno-duchową refleksję nad rolą św. Małgorzaty Marii Alacoque w rozwoju i szerzeniu pobożności do Serca Jezusa w Kościele, a także ukazano zaangażowanie apostolskie na ziemiach polskich Zgromadzenia Księży Najświętszego Serca Jezusowego, które przybyło do Polski w 1928 roku, by prowadzić działalność w oparciu o charyzmat o. Leona Jana Dehona, a także w duchu objawień Pana Jezusa świętej wizytce.
EN
The year 2020 includes jubilee of two events, namely centenary of the canonisation of Margaret Mary Alacoque and dedication of the Polish nation to the Sacred Heart of Jesus done by the Polish Bishops conference. Both occasions provide the opportunity to present the figure and charism of the holy nun of the visitation and additionally zoom in the identity and mission of the Priests of the Sacred Heart of Jesus. In the article the author undertook the historic and spiritual reflection on the role of Margaret Mary in the growth and propagation within the Church of the devotion to the Sacred Heart and portrayed the apostolic zeal of the Priests of the Sacred Heart of Jesus on the Polish soil. The Congregation arrived to Poland in 1928 and started the pastoral work based on the charism of Fr. Leon John Dehon and in the spirit of personal revelations that Margaret Mary Alacoque received from Jesus Christ.
EN
The transmission of the Christian Message requires the commitment of the intellect and life of those who embrace the kerygma, as well as the special vigilance of those who are evangelizers. The reality is too dynamic to ignore the necessity of human diagnosis and the current condition of the generation it represents. This article is addressed to Catholics who are not indifferent to the issue of effectively handing over the deposit of faith. The author, being pastorally involved in the affairs of contemporary Poles, sees the need to convince about the threat posed by the temptation to turn Christianity into a civic religion. Observing, especially the young generation of his countrymen, the author forecasts such a close connection of national matters with the message of Jesus Christ, which is detrimental to the cause of evangelization.
Vox Patrum
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1999
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vol. 36
349-365
EN
Within the short period of time between the years 339 and 373, Alexandria witnessed to a frequent use of the armed forces with an eye to removing the current bishop or enthronement of another, who had been approved of by the imperial court. Local administration officials and army officers were made use of in order to execute the current ruler’s orders.
PL
Zadaniem teologii jest m.in. dostarczanie odpowiednich uzasadnień dla tego, czym żyje pobożność chrześcijańska. Z tej racji podejmujemy próbę określenia specyfiki aktów oddania, poświęcenia i intronizacji, do których zachęca się w ramach kultu Najświętszego Serca Jezusa. Wydaje się, iż swoją logiką wewnętrzną są one najbliższe ślubom należącym do tradycyjnych aktów religijnych. Wierzący podejmuje w nich wobec Boga osobiste zobowiązanie do spełnienia określonego działania, którego przedmiotem jest jakieś dobro. W wymienionych aktach chodzi o podobne działanie. Usytuowanie w tej perspektywie wymienionych aktów nadaje im znaczącą nośność religijną, a tym samym pokazuje, że mogą one rzeczywiście przyczyniać się do integracji religijnej wierzącego.
EN
The goal of theology is to present, among others, the adequate explanation for the Christian piety. For that reason the attempt is made to define specificity of the acts of offering, dedication and enthronement to which we are encouraged within the cult of the Sacred Heart of Jesus. It seems that with its internal logic they are the closest to the religious vows themselves traditional religious acts. The believer takes up through them in front of God his or her personal commitment to follow particular behaviour, involving certain good. In above acts point is to create a similar effect. Placing the above acts in that perspective brings about a deeply religious meaning and additionally shows that they can profoundly contribute to the building of the integrity of the believer.
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