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

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.

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

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.

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

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.

8

"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.

9

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.

10

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.

11

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.

12

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.

13

Idee i wzorce muzyczne luteranizmu w zderzeniu z kulturą ludową

63%

Nawrocka-Wysocka A.

Aspekty Muzyki

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2011

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vol. 1

141-155

EN

The clash of Lutheranism with traditional culture is the subject of research by contemporary Scandinavian hymnologists, who propose a creation of a separate research discipline: ethnohymnology. The use of traditional historical methods and those borrowed from anthropology and ethnomusicology allows for observation of normative and unchanging ideas (i.e. contained within sources of ideas and patterns) on one hand, and dynamic elements transmitted by oral tradition on the other. According to Martin Luther’s presumptions, an excellent and widespread model of music should be a monophonic religious hymn inspired by Gregorian chant, pre-Reformation church hymns, and German folk songs. A huge role in the dissemination of such a repertoire among the common people was played by songbooks used during individual and family prayers. For local communities, they were almost relics that were not parted with both in everyday life and during holidays. Most often, the songbooks contained no musical notation, so people were learning the melodies of the songs by ear during church services, or at home from their parents and grandparents. In 19th-century sources, the predominant level in the liturgy of the Lutheran rural churches was evaluated as appalling, and congregation singing was described as chaotic and devoid of any artistic rules. According to contemporary scholars, calls to unify and improve the artistic merit appeared in Scandinavian churches with the wave of a widespread movement of renewal, which emerged in the German Lutheran Church in the early 19th century. These relations also confi rm the presence of a characteristic style of Lutheran singing called “the old way of singing” in Scandinavia and the Baltic countries. Originally, the term used to describe a singing style that existed during several centuries in the parish churches of England (from the 15th to the 18th century), and it was later adopted, by analogy, from English musicology. As the main determinants of the old practice, the following factors are mentioned: isolated communities, diffi cult access to churches, replacing church services with family prayer, lack of organs in churches, and lack of codifi ed collections of hymn tunes. Characteristic features of the style are: slow tempo, very loud singing, a melismatic richness and heterophony resulting from superimposing variants of the melodies. After the reform, this style was eliminated from the liturgy and survived only fragmentarily within situations outside the church (during individual prayer, work, folk customs), or was cultivated by pietistic religious communities. This is confi rmed by fi eld recordings conducted in the 20th century in the Scandinavian countries, the Baltic countries, as well as Masuria.

14

Anioła Ślązaka polemika z luteranizmem

63%

Zawadzki R. K.

Łódzkie Studia Teologiczne

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2016

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vol. 25

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issue 4

115-128

EN

The article first gives a short presentation of Angelus Silesius (1624-1677) or, Johannes Scheffler, and then more thoroughly analyses the first part of his work entitled Idea causarum fundatarum, transeundi a Lutheranis ad Ecclesiam Catholicam; comprehensarum Illationibus duabus which has been forgotten today. The baroque writer used exclusively brief statements which confirm the truth of the Roman faith and simultaneously debunk arguments in favor of Protestant religion. Above all his work was supposed to provide polemical ammunition for the supporters of the Roman Catholic Church and to justify discontinuing relations with Protestantism. In order to achieve this purpose, the writer enumerated and discussed arguments related to the most important arguable theological issues, such as the apostolic succession, miracles, attitude to God’s Word, religious life, celibacy, the figure of Luther and his adherents, etc.

15

Muzyka w luterańskim zborze w pierwszych wiekach reformacji

63%

Ślusarczyk D., Karcz B., Tyrała R., Zając A., Delimat W., Janicki J. J., Malik J., Sterczewska L., UPJPII i., Pasek W., Karcz B., Malik J., Sterczewska L., UPJPII i., Pasek W.

Pro Musica Sacra

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2013

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vol. 11

EN

The article discusses the musical culture of the Church from M. Luther’s reform to mid-18th century. The author presents the premises of the Protestant theology, which made it possible for both music forms and performance practice to develop. The consequence of the theological thought was to award music an exceptionally high status in the hierarchy of the arts. The article also deals with the vocal and instrumental compositions which functioned within the reformed liturgy.

16

Sňatek Viléma z Rožmberka a Anny Marie Bádenské

63%

Bůžek V., Miller S.

Český časopis historický (The Czech Historical Review)

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2021

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vol. 119

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issue 3

565-611

EN

The study focuses on the knowledge of the preparations, the role of kinship, ceremonial, the political and religious significance of the third wedding of Vilém of Rosenberg (1535–1592) and Anna Maria of Baden (1562–1583), which took place on the 27th to the 29th of January 1578 in Český Krumlov, where the groom had his main family residence. Vilém of Rosenberg came from an ancient aristocratic family, whose rulers held the foremost place in the Kingdom of Bohemia after the monarch. He was born into the marriage of Jošt III of Rosenberg and Anna of Roggendorf. His first two wives, coming from the princely families of the Holy Roman Empire, were Lutherans. Anna Maria of Baden was the daughter of the Margrave of Baden Philibert and archduchess of Bavaria Matilda of Wittelsbach. When she was orphaned, she was raised with her brother and two sisters in the strictly Catholic milieu of the court of her uncle Albrecht V of Wittelsbach in Munich. In the background of the wedding was Ferdinand of Tyrol, who expected from the new marital alliance strengthening of the Catholicism of the political axis between Innsbruck, Munich, Prague and Vienna. Rudolf II agreed with the creation of the marital alliance, who appreciated in the supreme burgrave of the Kingdom of Bohemia the deep nobility of his family and faithful service to the Habsburgs. In negotiating the terms of the marriage, Vilém of Rosenberg was supported in Munich by Brandenburg Elector Johann Georg of Hohenzollern and the Saxon Elector August of the Wettin family, with whom he was connected by kinship ties. The largest exchange of views was evoked in the correspondence of Albrecht V of Wittelsbach and Vilém of Rosenberg by the wedding ceremony based on the exact sequence of steps, which included the reception of the sacrament of the altar, wedding reception, toast, dance, virgin sacrifice, exchange of wedding gifts and subsequent thanksgiving, chivalric entertainment, fireworks and probably also the reading of celebratory poems. After concluding the marriage, Vilém of Rosenberg expanded his kinship ties to the imperial nobility of the Catholic faith. It was not only his brother-in-law Philip II of Baden, but also both sisters-in-law married after the death of their sister to important princely and countly families of the Holy Roman Empire.

17

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.

18

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.

19

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

63%

Lewandowska L.

Zapiski Historyczne

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2020

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vol. 85

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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

Luterańska hermeneutyka biblijna i jej współczesne wyzwania w świetle dokumentu „Na początku było Słowo”. Biblia w życiu wspólnoty luterańskiej

63%

Klukowski M.

Studia Oecumenica

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2016

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vol. 16

233-252

EN

The article presents a discussion of and elaboration upon the hermeneutical statement received by the LWF Council in 2016 entitled „In the Beginning was the Word”. The Bible in the Life of the Lutheran Communion. The document engages the question of how Lutheran churches in many far-flung and varied contexts can reach some shared, mutual understanding regarding their reading and interpretation of biblical texts. The answer is that the whole Bible, particularly the most difficult passages, must be interpreted in light of its salvific message and also with regard to Luther’s crucial hermeneutical rules (Was Christum treibet). The key concept emphasizes that a reading of the Bible has a dynamic character: neither the Bible nor our situation is static. It means that our biblical interpretation may be a kind of „hermeneutical spiral” which is indeed a listening to the word of God along with the questions of our time and contexts. Consequently, a biblical text may have a different meaning in different parts of the world. Furthermore, the document emphasizes the importance of theological education in order to prepare pastors, teachers and leaders for effectively interpreting Scripture.

PL

Artykuł stanowi omówienie dokumentu wydanego w 2016 r. przez Światową Federację Luteranów „Na początku było Słowo”. Biblia w życiu wspólnoty luterańskiej, poświęconego hermeneutyce biblijnej. Autorzy dokumentu stają wobec pytania, jak Kościoły luterańskie wobec tak różnego kontekstu istnienia w świecie mogą dojść do wspólnej interpretacji i rozumienia tekstów biblijnych. Odpowiedź, jakiej udzielają autorzy, zwraca uwagę na fakt, że cała Biblia, a zwłaszcza jej najtrudniejsze stronice, musi być interpretowana w świetle jej zbawczego orędzia i przy uwzględnieniu hermeneutycznych zasad Marcina Lutra (np. Was Christum treibet). Kluczowe w całym zagadnieniu jest podkreślenie, że lektura Pisma Świętego ma charakter dynamiczny: ani tekst biblijny, ani sytuacja egzystencjalna, w której się go odczytuje, nie są statyczne. Oznacza to, że interpretacja biblijna może stanowić swego rodzaju „hermeneutyczną spiralę”, która w istocie jest słuchaniem słowa Bożego przy jednoczesnym nasłuchiwaniu pytań i problemów współczesnego świata. W konsekwencji teksty biblijne mogą mieć różne znaczenie w różnych częściach świata. Ponadto podkreśla się znaczenie wykształcenia teologicznego w przygotowaniu pastorów, nauczycieli i liderów wspólnot dla owocnej interpretacji Pisma Świętego.

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