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1
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Eryk Dahlberg i Samuel Pufendorf – postulaty badawcze

100%
Krawczuk W.
Miscellanea Historico-Archivistica
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2010
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vol. 17
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issue 17
35-39
EN
The work on translation of S. Pufendorf De rebus a Carolo Gustavo, Sueciae rege, gestis commentariorum libri septem [A monumental memorial for King Charles Gustav of Sweden] published in Nuremberg 1696 is near the end. This book, decorated with wonderful illustrations, drawings based on the E. Dahlberg is a mine of knowledge on the Great Northern War 1655-1660. Confrontation with the image of that era created by later historians is the basic research problem, both for Pufendorf’s text and Dahlberg’s illustrations. However, it is not only about an indication of errors, since errors occur always. Much more interesting is the reconstruction of the source workshop of both artists and their way of thinking. However, many researchers analyzed Dahlberg’s engravings in Polish historiography, there is no proper picture of the whole series of drawings on the Polish war.
2
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Polonika z Riksarkivet i Skokloster Slott na warsztacie historyka literatury i kultury polskiej

100%
Nowicka-Jeżowa A., Chemperek D.
Miscellanea Historico-Archivistica
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2010
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vol. 17
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issue 17
21-34
EN
This article aims to show queries and research that were conducted in Sweden during the recent years and to present an idea of the national research program over Polonica, that was a result of these experiences. Authors propose creation of the program under the governmental auspices, organizationally and financially stable, with the aim of scientific restitution of cultural objects dispersed outside the country and preservation of important and often unique national cultural heritage. The project should be of interdisciplinary character, methodologically coherent, should also comprehensively cover the major collections of Polonica, moreover, the results of queries and research are to be presented in a way different from the current fragmentation. Condition for success of this program is the participation in its implementation, both researchers from Poland - archivists, librarians, Polish philology specialists, historians, neolatitists – and foreigners who specialize in Polish philology and are native to the area of action. The scope of work should include archival collections, their cataloging, digitization, and critical editions, which restore the most valuable works to scientific and cultural life. The remainder of this article deals with books on the Swedish Polonica that were written between 2006 and 2010. These were four catalogs of books and archives, five critical editions of the traditional Polish songs and one post-conference publication. All these books originated in the professor's subsidy of the Foundation for Polish Science, the research project "Humanism. Ideas, trends and research paradigms in Polish culture "- Series "Polonica". The items were also funded by the Ministry of Culture and National Heritage and the University of Stockholm and the Swedish Academy of Sciences. In the studies were involved scientists from the University of Warsaw, University of Maria Curie-Sklodowska in Lublin, University of Uppsala, Stockholm, Bialystok and Lodz, the Polish Academy of Sciences, the National Library in Warsaw, Archives: Military and National in Stockholm and the Carolina Rediviva Library.
3
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Pax Oliviensis 1660

88%
Wajs H.
Miscellanea Historico-Archivistica
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2010
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vol. 17
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issue 17
11-20
EN
The Oliva Treaty of 1660, which ended the Second Northern War, does not evoke such emotions as other historical events of Polish history, for example, the 600th anniversary of the victory of Grunwald (Tannenberg) celebrated this year. One of the reasons of this situation is probably a fairly abstract way in which the treaty was conducted during an international congress and a similar, but substantially different form from The Treaty of Westphalia, although it was its 'continuation' after 12 years. In this situation, although the official name of the Oliva Treaty is the Polish-Swedish treaty, one should not be surprised that a copy of this treaty is stored in the Archives du Ministère des Affaires ètrangères (Paris) under the name: Traités Multilatèraux. It is worth to stress that this treaty covers a very wide territory, many sites (9) and the guarantors (5). The publishers of a website dedicated to European treaties - Institut für Europäische Geschichte Mainz (IEG): Europäische Friedensverträge der Vormoderne – found as many as 18 copies of this treaty in various European archives. More copies of The Oliva Treaty than enumerated above existed and still exist. Basic text Instrumentum pacis of May 3rd 1660, agreed by the commissioners, written in Latin (with errors) was prepared in five copies for Poland, Sweden, Brandenburg and The Holy Roman Empire. To this have to be added one copy for France, the lists of errors (of August 1660), the ratifications by the rulers (in Poland also by the Diet [Sejm]), and guarantors’ documents. Documents that have not been covered yet by the above mentioned project, i.e., papers of the Elector of Brandenburg commissioners, the Swedish ratification, accession to the Treaty by Leopold are stored at The Central Archives of Historical Records in Warsaw.
4
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Akcenty ekologiczne w opisie potopu Rdz 6-9

75%
Stachowiak L.
The Biblical Annals
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1991
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vol. 38
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issue 1
17-26
PL
Der aktuelle Wohlstand vieler Länder kennt keine Grenzen in der Eroberung der Natur. Die Theologie der Gegenwart steht diesen Problemen nicht gleichgültig gegenüber. In den bisherigen Erforschung des Themas wurde die riesige Katastrophe, von Gen 6-9 als Sintflut bezeichnet, verhältnismässig wenig beachtet. Selbst der Sinn des Regenbogens − oftmals ein Wappenzeichen der ökologischen Bewegung − ist nicht eindeutig : ob es ein Siegel bzw. Garantiezeichen der göttlichen Zuneigung ist oder eine Sinn-Vorgabe, die zum entscheideneden Kampf gegen die ökologische Verderbnis der Erde aufruft? Die biblische Fluterzahlung brachte diese Weltkatastrophe mit der Schöpfung in Verbindung und hat ihr somit einen neuen Sinn gegeben: die Bosheit des Menschen kann die Schöpfung als solche nicht in Frage stellen aber wohl gefährden. In Zukunft wird die böse Tat des Menschen auf ihn zurückfallen aber so, dass die Grundgegebenheiten des Lebens für die ganze Natur davon nicht nur unberührt bleiben, ja die Verantwortung des Menschen für die Welt wird nun noch eingeschärft. Die Wahrung der Untastbarkeit des menschlichen Lebens erstreckt sich auf Mensch und Tier. Auf keinen Fall ist die Herrschaftsstellung des Menschen in bezug auf die Tierwelt im Sinne einer Ausbeutung zu verstehen, sonst käme sie der vorsintflutlichen Gewalttätigkeit gleich. Das Flutgeschehen soll als ein Akt des göttlichen Schöpfungsgeschehens − namentlich des Baus eines neuen Lebenshauses für den Menschen verstanden werden. Diese Vorstellung macht für den Menschen eine Reihe von Aufgaben geltend. Die setzt die Teihabe des Menschen-Königs am universalen Hirtenamt des Schöpfers voraus. Nach der Sintflut darf in dem von Gott bestellten Lebenshause kein Lebewesen auf Kosten anderer leben, sonst wird die Erde durch Gewalttat und Blut wieder zu einem Hause des Todes und durch Verunreinigung und sinnlose Ausbeutung der Naturgüter − zur Öde und Verwüstung; dazu kommt noch die Verantwortung für das Schicksal der nachfolgenden Generationen. Die ganze Schöpfung liegt weiterhin in Seufzen und Wehen, harrt aber zugleich auf die Antwort der Kinder Gottes, auf die Antwort unserer Welt.
5
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Geneza i teologiczne orędzie biblijnej relacji o potopie (Rdz 6-9)

51%
Dziadosz D.
The Biblical Annals
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2010
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vol. 2
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issue 1
47-76
EN
The memory of a disastrous and vast deluge that took place in a very distant past appears in the texts of legends that originated in many civilizations and cultures. The biblical tradition, or rather traditions (pre-pastoral and pastoral), borrow numerous images and symbols from this heritage of mankind, so that within their own monotheistic theology the episode in the history of the early stage of mankind could be recorded. What in the Middle East mythologies and epics was ascribed to jealous gods’ whims, in Gen 6-9 is presented as the work of a just God, who rightly punishes the corrupted mankind for having destroyed His work of creation. In the biblical tradition also another theological motif appears that is completely missing from any ancient accounts of the deluge - the motif of God’s mercy and God's salutary interference into the history of the world and of man that aims at a revival of the universe and assumes the shape of a new work of creation. The present article tackles the issue of Gen 6-9 in a broad context of its relation to analogous Middle East traditions in order to show the origin, the process of editing as well as the literary and theological specificity of the biblical account of the Flood as completely as possible.
6

Geneza i teologiczne orędzie biblijnej relacji o potopie (Rdz 6-9)

51%
Dziadosz D.
Roczniki Biblijne
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2010
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vol. 2(57)
47-76
EN
The memory of a disastrous and vast deluge that took place in a very distant past appears in the texts of legends that originated in many civilizations and cultures. The biblical tradition, or rather traditions (pre-pastoral and pastoral), borrow numerous images and symbols from this heritage of mankind, so that within their own monotheistic theology the episode in the history of the early stage of mankind could be recorded. What in the Middle East mythologies and epics was ascribed to jealous gods’ whims, in Gen 6-9 is presented as the work of a just God, who rightly punishes the corrupted mankind for having destroyed His work of creation. In the biblical tradition also another theological motif appears that is completely missing from any ancient accounts of the deluge - the motif of God’s mercy and God's salutary interference into the history of the world and of man that aims at a revival of the universe and assumes the shape of a new work of creation. The present article tackles the issue of Gen 6-9 in a broad context of its relation to analogous Middle East traditions in order to show the origin, the process of editing as well as the literary and theological specificity of the biblical account of the Flood as completely as possible.
7
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Arka Noego jako teologicznomoralny archetyp zmagań człowieka z przyrodą i zmianami klimatycznymi

26%
Brusiło J.
Teologia i Moralność
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2016
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vol. 11
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issue 1(19)
29-45
EN
Among the many proposals for preventing crises of the modern world, the biblical story of Noah and his Ark is often underestimated in the current ecological problem. This story may be the archetype of the current struggle between man and nature and climate change. Examples of these struggles are attempts to create the ark of our time: the World Seed Bank, which was built in 2007 on the Norwegian island of Spitsbergen, which aims to save many species of plants from destruction, concrete and steel structure over the reactor of block IV of Chernobyl, that crashed in 1986 (Chernobyl Ark) and the world's first self-contained city, Masdar City in the United Arab Emirates. These actions, despite similarities to the struggles of Noah during the Biblical flood, can not provide a permanent, effective and universal way to rescue contemporary man, his civilization and the surrounding nature in the face of threats to ecological and climatic conditions. These projects stress only rescue function for people and nature, they involve only the material aspect, the immediate one. They lack, however the character of the true house, moral values, spiritual dimensions of human life and deeper relationships God - man - nature. The importance of Noah's Ark archetype lies not in the material, technical and literal details of the rescue ship but in cultural and spiritual functions of biblical story to the idea of modern ark saving humanity and the natural world. The real ark is a house (oikos-ethos) in the triple anthropological sense: the place where man lives, the network of interpersonal relationships and identity of being human and in the theological sense as sacrum, holy place and the House of the Lord. The man in the modern ark should implement the plan of the Creator, and only then he will really save creation, he will cooperate with God in the work of creation, will be safe from natural disasters. Archetypical significance of Noah's ark should rely on theological and moral ecological conversion, clearing desires and intentions, care for creation, responsibility for nature and return to God's covenant with man. As once Noah struggled with the flood, so now efforts in saving the world and men we need to build structures, works and values of such a global home-ark, so that it can be a place of spiritual renewal of the world, the affirmation of the human person and the dwelling place of God.
PL
Wśród wielu propozycji przeciwdziałania kryzysom współczesnego świata, często niedocenianą w obecnym problemie ekologicznym, jest biblijna historia Noego i jego Arki, która może stanowić archetyp obecnych zmagań człowieka z przyrodą i zmianami klimatycznymi. Przykłady tych zmagań to próby stworzenia arki naszych czasów: Światowego Banku Nasion, zbudowanego w 2007 roku na norweskiej wyspie Spitsbergen, który ma na celu ocalenie jak największej liczby gatunków roślin przed ich wyniszczeniem, betonowo-stalowej konstrukcji nad reaktorem IV bloku elektrowni w Czarnobylu, który uległ katastrofie w 1986 roku (Arka Czarnobyla) i pierwszego na świecie samowystarczalnego miasta Masdar City w Zjednoczonych Emiratach Arabskich. Te działania, mimo podobieństw do zmagań Noego w czasie biblijnego potopu, nie mogą jednak stanowić stałego, powszechnego, skutecznego i uniwersalnego sposobu na współczesne ratowanie człowieka, jego cywilizacji i otaczającej przyrody w obliczu zagrożeń ekologiczno-klimatycznych. W tych projektach podkreślona jest wyłącznie funkcja ratunkowa dla ludzi i przyrody, dotyczą one tylko aspektu materialnego, doraźnego i zewnętrznego, a brakuje tam charakteru prawdziwego domu, wartości moralnych, wymiarów duchowych życia ludzkiego i głębszych relacji Bóg – człowiek – przyroda. Istotne znaczenie archetypu Arki Noego nie kryje się w materialnych, technicznych i dosłownych szczegółach statku-ocalenia, lecz w kulturowych i duchowych funkcjach historii biblijnej dla idei współczesnej arki ratującej ludzkość i świat przyrody. Prawdziwa arka to dom (oikos-ethos) w potrójnym znaczeniu antropologicznym: miejsca, w którym mieszka człowiek, sieci relacji międzyosobowych i tożsamości bycia człowiekiem oraz w znaczeniu teologicznym jako przestrzeń sacrum, miejsce święte i Dom Pana. Człowiek we współczesnej arce powinien realizować plan Stwórcy i dopiero wówczas naprawdę będzie ratował stworzenie, będzie współpracował z Bogiem w dziele stworzenia, będzie bezpieczny od kataklizmów. Archetypiczne znaczenie Arki Noego powinno więc polegać na: teologicznomoralnym nawróceniu ekologicznym, oczyszczeniu pragnień i intencji, trosce o stworzenie, odpowiedzialności za przyrodę i powrocie do przymierza Boga z człowiekiem. Tak jak kiedyś Noe zmagał się z potopem, tak teraz wysiłki w ratowaniu świata i człowieka wymagają zbudowania struktur, dzieł i wartości takiego globalnego domu-arki, aby było to miejsce duchowej odnowy świata, afirmacji osoby ludzkiej i mieszkanie Boga.
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