The issue of the Civilization of Love and Truth that appears in the teaching of the pope Paul VI and John Paul II is deeply rooted in the teaching of the Second Vatican Council. The pope Paul VI used for the first time the expression “the Civilization of Love” in 1970. He pointed at love as the principle of human relationship and underlined its imperative character. The Civilization of Love inspired by spirituality of the Sacred Heart of Jesus reveals the truth about God and human being. John Paul II was one of the promoters of the Civilization of Love. He described its main features based on the four principals: priority of person before things, ethics before technique, “to be” before “to have”, mercy before justice. Love plays the fundamental role in this civilization. It determines the shape of various communities: the community of marriage, family, educational and professional communities. The Civilization of Love constitutes the antithesis of the civilization of death. John Paul II addressed his words especially to young people. He asked them to develop an integral concept of human being and proper hierarchy of values in various fields of social life. In the reach teaching of the pope John Paul II the Civilization of Love is bound up with the cult of the Sacred Heart of Jesus.
In the first part of foregoing article there are presented origins of the relics cult and its evolution in history of Church. The second part of publication gets together causes and reasons that justify this type of cult and places it in the context of broader Christian cult. The cult of saints and of their relics as a consequence plays the secondary role in reference to the devotion to God Himself as well as to the Christ’s Revelation and his paschal mystery. Its legal validity is confirmed by the statements of Church’s authority as well as theological rationales and ascetic activities. But it requires the permanent pastoral supervision to be saved against aberrations which appeared in the history of Church.
Starting with the article of the Constitution of the Order of Discalced Carmelites (No. 52) which requires monks to worship St. Joseph, and following the example of St. Teresa of Jesus, the great Carmelite reformer, this article illustrates the cult of St. Joseph in the Carmelite Order, which describes, inter alia, the monastery founded by this same Order in Wadowice. The study refers to the significant Carmelite legend about the visit of the Holy Family to the Carmelite hermits on Mount Carmel in the Holy Land which is depicted, among others, in the fresco painted on the ceiling of the Basilica of the "Stella Maris" in Haifa. This legend is a manifestation of the origins of the cult of St. Joseph since the beginning of the Order. The original Carmelites, driven out from Mount Carmel in the middle of the thirteenth century by the Saracens, moved to Europe, taking with them the cult and worship of St Joseph and facilitated its spread throughout the Church. This was also due mainly to St. Teresa of Jesus, the great devotee of the Betrothal of the Blessed Virgin Mary. With the increase in worship of and emphasis on St Joseph in Carmelite spirituality, there was also the founding of the first Discalced Carmelites in Poland, who established a monastery in Poznan in 1618 and built on Polish soil the first church under the patronage of St. Joseph. Later, they were instrumental in having the feast of St. Joseph added to the Polish Liturgical Calendar and in having him declared Patron of the royal city of Kraków (1715). St. Raphael Kalinowski was a great worshipper of St Joseph. He was the restorer of the Carmelite life in Poland after the dissolution of the religious order during invasions into Poland. In 1892 he founded the monastery church of St. Joseph in Wadowice. This was entirely in keeping with the cult and worship of St Joseph which had become part of the spirituality of the Order - and this church has become a thriving and vital centre of the cult of St Joseph until today. St. John Paul II – Karol Józef Wojtyla- on the 25th anniversary of his pontificate (because of the patron of his second baptismal name) donated his papal ring to decorate the image of St. Joseph in the Carmelite church in Wadowice, on March 19, 2005 Cardinal Franciszek Macharski, Archbishop of Kraków established this church as the Sanctuary of St. Joseph for the Archdiocese of Kraków.
Father Dehon discovering and deepening in his personal spiritual life the cult of the Sacred Heart of Jesus was simultaneously experiencing that love with which God loved a human through Christ. Not only he experienced God’s love for himself, but moreover in response to this love he loved Him back, promised Him faithfulness and reparation while preaching and showing that love towards the people. The contribution of Fr. Dehon into the development and spread of the cult of the Sacred Heart of Jesus wouldn’t have happened without his personal devotion to the Heart of Jesus. The seed of this devotion has been planted during his childhood, however the time of the rapid growth and consolidation of this spiritual maturity took shape in time of his studies in the French seminary. The subject of Fr. Dehon’s cult was the second Person of the Holy Trinity, Jesus Christ and particularly the Heart of Jesus, but the fundamental reason for that cult was the love of the Redeemer of the world. We can notice here the exact mirroring of the teaching presented by the pope Pius XII in the encyclical Haurietis aquas. The Trinitarian dimension of the spread of the cult of the Sacred Heart of Jesus is also visible in the apostolic activity of Fr. Dehon and in the activity of the first priests of the Congregation. Thanks to their zeal that cult has been constantly promoted. Writing activity of Fr. Dehon contributed towards the growth of the cult of the Sacred Heart of Jesus through preaching of the love of God toward human and promoting that love in day to day life. His social activity was based on the conviction that the biggest problem in the social field was simply lack of love and as a consequence and a side effect building of the unjust society. Living the spirituality of the Sacred Heart that way Fr. Dehon has had an unquestionable contribution towards the development and spread of that cult.
Th e article analyses the history and importance of the worship of the Sacred Heart of Jesus in the period of 1918-1939. It presents the role of the worship not only on the religious ground but also in the reconstruction of Polish statehood and in the forming of social unity. Th e discussed events of the 1920’s – especially the devotion of people and the Country to the Sacred Heart of Jesus in the Jasna Góra Monastery on 27 July 1920, the act of the devotion of the whole Country offi ciated in the Little Market Square in Cracow on 3 June 1921, and the devotion of Silesia on 9 September 1923 – show that the worship of the Sacred Herat of Jesus and the devotion of the faithful, is strictly integrated with the life of the nation in the reborn Poland. Th ey also had their role in the creation of the religious foundation for the restoration of the united national life, guiding its development, combining strongly with patriotic ideas. On the other hand in the 1930’s, when the term enthronement became more commonly used, the worship of the Sacred Heart of Jesus was strongly permeating the social life. Th e enthronement, the theological meaning of which is described in a special way by Fr. Józef Andrasz in “Posłaniec Serca Jezusowego”, was practiced fi rst of all by families, but also by various institutions responsible for organization of social and national life. Th e Enthronement of the Sacred Heart of Jesus supported and encouraged by Diocesan bishops would be an answer to both, communism and western liberalism. The symbolic token of the worship becomes the monument of the Sacred Heart of Jesus in Poznań, with golden heart, a votive off ering from the Poles for the independent Country.
The social issue is the phenomenon triggering off relation disturbances in the social life. The Social Doctrine of the Church will be permanently indicating love as final key to solve the social issues. Love is also an essence of the cult of Heart of Jesus. If that love is king’s way of social doctrine of the Church and devotion shaped by the cult of Heart of Jesus is a service of love, one can build as though a bridge between the cult of Heart of Jesus and the social doctrine of the Church. Thanks to it one can put a problem: how the issue of social question is present in the cult of Heart of Jesus?, i.e. what does it have to do the cult of Heart of Jesus with Wall Street – the street in NY focusing main financial institutions in USA and even modern world? The way leading to solution of the issue will have four stages. The first stage will show the mystery of the Holy Trinity as a source of relations. Because the human being was created on the image of the Holy Trinity that is way he lives in relations: to the God, to other people and to other co-creatures. Next three stages will present relations in the context of macro relations, i.e. social, economical and political relations in connection with the cult of Heart of Jesus. The cult of Heart of Jesus gives for Wall Street anthropology primacy of the human being before the technology, market and economics. This anthropology is based on relation of the God who created relation of the human being to God, people and co-creatures. This relation of the human being is impossible without love. The cult of Heart of Jesus that teaches thinking in the category of love creating the relations, cannot be of no consequence for macro social relations. Thus anthropology that is taught by the cult of Heart of Jesus is able to contribute to solution of the modern anthropological issue.
The activity of St. John Eudes and the mystical experiences of Margaret Mary Alacoque in the late seventeenth century contributed to the development of the devotion to the Sacred Heart of Jesus. And although quite soon the Apostolic Capital met with requests to establish a special celebration of the Sacred Heart of Jesus, it was not until 1765 when Clement XIII approved, only for Poland, a mass form and the Office of the breviary of the Heart of Jesus, while allowing circumvention of the holiday in the Republic. However, the outstanding revival of the cult of the Sacred Heart took place in France in the era of the French Revolution as a spontaneous reaction to the atrocities, godless rights and the anti-church and anti-Christian activities as a whole. That is why Pius IX in 1856 extended the feast to the whole Church, and his successor made it a first class holiday. Since then, the spreading cult of the Sacred Heart of Jesus, as a response to all forms of secularism and secularization programs, is associated with expiation, remuneration and devotion to God's Heart.
Księga Kapłańska jest jednym z najważniejszych źródeł wiedzy o kulcie i kapłaństwie w biblijnym Izraelu. Mimo że zawiera najwięcej wystąpień hebrajskiego terminu „kapłan”, to tekstów, które traktowałyby o samym kapłaństwie, jest w niej stosunkowo niewiele. W artykule zostały poddane analizie następujące fragmenty: Kpł 8-9 przedstawia opis początków kapłaństwa i kultu w Izraelu; Kpł 6,1-7,2; 10,8-15; 16 przynoszą szczegółowe rozporządzenia dotyczące kapłanów; Kpł 21-22 stanowi tę część Kodeksu Świętości, który omawia miejsce i rolę kapłanów we wspólnocie Narodu Wybranego.
The article presents the cult of St. John of Nepomuk in the Klodzko Region. The history of this region evolved differently to neighboring Silesia. This area was often the disputed territory between the Czech Republic and Poland. The Klodzko Region changed its nationality a few times and it caused the religious changes. In the Baroque period, during resilient Counter-Reformation activities there was spread of the cult of St. John of Nepomuk, the fourteenth century martyr. The cult has spread since the death of his murderer – Waclaw IV, the Czech king (1419) to reach its zenith in 18th century, which can be reflected in the number of figures of the saint both in the Czech Republic and many regions in Poland. Clergy, mainly Jezuits, the representatives of the tsar’s court, rich gentry and aristocracy contributed to the spread of the cult. The landscape of the Klodzko Region has 220 images of him. On the basis of literature research and field inventory some objects of religious architecture connected with Nepomuk were pointed out.
PL
W artykule zaprezentowano kult św. Jana Nepomucena na Ziemi Kłodzkiej. Historia tego regionu kształtowała się odmiennie niż sąsiedniego Śląska. Obszar ten często stanowił terytorium sporne między Czechami a Polską. Ziemia Kłodzka kilkakrotnie zmieniała swoją przynależność państwową, czego konsekwencją były zmiany religijne. W baroku, podczas prężnych działań kontrreformacyjnych rozpowszechnił się kult XIV- -wiecznego męczennika – św. Jana Nepomucena. Rozprzestrzeniał się on od czasu śmierci jego oprawcy – króla czeskiego Wacława IV (1419 r.), by w XVIII w., po dokonanej kanonizacji męczennika, osiągnąć apogeum, co ma odzwierciedlenie w licz-bie stawianych figur świętego zarówno w Czechach, jak i w różnych regionach Polski. Do rozpowszechnienia kultu przyczynili się duchowni, głównie jezuici, i przedstawiciele dworu cesarskiego, zamożnej szlachty oraz magnaterii. W krajobrazie Ziemi Kłodzkiej znajduje się ponad 220 jego wizerunków. Podstawowym celem artykułu jest identyfi-kacja i inwentaryzacja obiektów architektury sakralnej związanych z opisywanym męczennikiem.
It is impossible to derive any political programme from the worship of the Sacred Heart of Jesus, since it is not the aim of it. Its central idea is the shaping of human life, so that it fully express itself and mature in relation to God, and concurrently develop the most adequate reference to earthly life. It means then that we can rightfully ask about what “form” could be given to political activity which has its source and derives from the worship of the Sacred Heart of Jesus. Analysing the stated question in this particular way, we can focus on several fundamental issues, signifi cant for Christian political commitment. Th e worship of the Sacred Heart strengthens the conviction that politics is a work of love, and emphasises the integral approach to man as a being of internal unity. When the church worship is rightly understood it may serve as a starting point for conclusions dealing with the separation of the sacred from the secular. Finally, the authentic worship points out to the need of defence of human nature and treating it as the major principle of conduct. In this general meaning the worship of the Sacred Heart advises how the Church may contribute to politics.
W czerwcu 1959 r. z okazji święta św. Piotra i Pawła grupa uczonych prowadzona przez antropologa Ernesta De Martino wybrała się do Galatiny na Półwyspie Salentyńskim w Apulii, żeby podjąć badania nad tarantyzmem, zjawiskiem historyczno-religijnym wciąż aktualnym i obecnym, którego źródła sięgają czasów średniowiecza. Oprócz wspomnianego już cenionego historyka religii, grupa składała się także z lekarza, psychiatry, psychologa, eksperta w dziedzinie etnomuzykologii i fotografa. Zostali oni powołani do obserwacji tego, co działo się tym małym miasteczku w centralnej Apulii, podczas obchodów odbywających się w dniach od 28 do 30 czerwca, kiedy to do kaplicy św. Pawła napływały tłumy ‘tarantystów’ z całego Salento. Powodem ich przyjazdu na ceremonię była chęć złożenia hołdu Świętemu w podziękowaniu za otrzymaną łaskę uzdrowienia lub też prośba o pomoc w przezwyciężeniu straszliwej choroby, wywołanej przez ukąszenie pająka, to zobowiązywało tarantystów do frenetycznego tańca, trwającego kilka dni w stanie delirium. Do tej pory z obszernej literatury nad tarantyzmem wyłaniają się dwa główne nurty tego ciekawego zjawiska, które charakteryzowało wiejski, południowy świat analfabetów i ich skłonność do magicznych wierzeń. Pierwszym z nich jest interpretacja medyczna, która sprowadzała tarantyzm do formy ‘arachnidyzmu’, drugim natomiast psychopatologiczna, będąca objawem choroby psychicznej. Założeniem badań z 1959 r. było natomiast postawienie hipotezy symboliczno-kulturowej ów zjawiska, zawierającego w sobie analizę historyczno-religijną zaobserwowanych zdarzeń, która pozwalałaby Ernestowi De Martino na zdefiniowanie tarantyzmu jako fenomenu kulturowego, zdolnego do symbolicznej autonomii, a nie jako choroby.
Autor podejmuje się rekonstrukcji historii lewitów na bazie Księgi Powtórzonego Prawa. Analizę orientują dwa pytania: po pierwsze, dlaczego to właśnie Lewici otrzymali w Izraelu wyłączne prawo do sprawowania kapłańskich obowiązków; po drugie, w jakiej relacji pozostawali oni do kapłanów świątyni, szczególnie do tych legitymujących się pochodzeniem od Aarona? Wśród wniosków należy wskazać m.in., iż być może już w czasie wędrówki przez pustynię, a na pewno w okresie zajmowania terenów Kanaanu, lewici pełnili jakieś ściśle określone obowiązki kultyczne. Pomimo że tradycje biblijne (np. Wj 32–33; Lb 16–18; 1Sm 1–4; Ez 44) dość mocno konfrontują ze sobą najważniejsze linie kapłańskie w Izraelu, raz stając po stronie Aaronitów, innym zaś po stronie Sadokitów czy lewitów, to jednak tym ostatnim teksty biblijne zawsze i niezmiennie przyznają poczesne miejsce w hierarchii personelu świątynnego, gwarantując im zarówno prawo do sprawowania funkcji kapłańskich i dochody związane z wypełniania praktyk kultycznych, jak też oddając w ich ręce funkcjonowanie najważniejszych miejsc kultu w Izraelu. Wreszcie wydaje się, że dość skomplikowany i nie do końca jednobrzmiący stosunek lewitów do kapłanów wywodzących się od Aarona jest nie tylko owocem długiego procesu edycji biblijnych tradycji Pięcioksięgu, które w zależności od teologicznego środowiska i epoki, w których powstały, w różny sposób ujmowały tę kwestię, lecz także rezultatem rzeczywistych kolei losu rywalizujących ze sobą instytucji.
W niniejszym artykule autor przybliża cztery pieśni do świętego Mikołaja, pochodzące z opublikowanego w 1871 roku w Pelplinie Zbioru pieśni nabożnych katolickich do użytku kościelnego i domowego. Pieśni nie posiadają tytułów. Ich incipity są następujące: pieśń I Niech będzie Bóg nasz pochwalony w świętym Mikołaju, pieśń II Krzyknijmy wszyscy, zgodnemi głosami, pieśń III Mikołaj Biskup przebłogosławiony, pieśń IV Kochany Bogu święty Mikołaju. Warstwa semantyczna pieśni wyrasta z nurtu tzw. religijności potrydenckiej, która wyrażała się między innymi w postrzeganiu istniejącego zła, choroby czy innego nieszczęścia jako kary Bożej za grzechy ludzi. Z drugiej jednak strony ukazuje postawę, która świadczy o tym, że to właśnie Bóg może dokonać cudownej interwencji, dlatego człowiek wzywa orędownictwa świętego. Z kolei w warstwie muzycznej pieśni posiadają prostą budowę i nieskomplikowaną linię melodyczną. Te przymioty niewątpliwie pomagały w modlitwie do ulubionego świętego.
EN
In this article, the author describes four hymns to Saint Nicholas originating from the collection Catholic Devotional Hymns for Church and Home Use, published in 1871 in Pelplin. The hymns are untitled. Their incipits are as follows: hymn I Let our God Be Praised in Saint Nicholas, hymn II Let us All Shout with One Voice, hymn III Saint Nicholas the Blessed Bishop, hymn IV Beloved God and Saint Nicholas. The semantic layer of the hymn grows out of the trend of so-called post-Tridentine devotion, which was expressed, i.a., in the perception that evil, illness or other misfortune was God’s punishment for people’s sins. On the other hand, it shows an attitude that illustrates that God can make a wonderful intervention, and for that reason the human calls on the intercession of the saint. In the musical layer, in turn, the hymns have a simple structure and an uncomplicated melodic line. These qualities undoubtedly helped in the prayer to the beloved saint.
In ancient Rome Nemesis, primarily known as a goddess of revenge, was also worshiped as a deity of indignation and punishment. She directed the affairs of men, decided about human happiness and misery, and guarded the law. The cult of Nemesis can be traced back to the fifth century BC Greece, however, it was particularly vivid in Rome, especially at the time of the Empire, when it occupied a special place in Roman religion. Literary sources, as well as iconographic representations present Nemesis as a guardian of the law and order of the state. Nemesis in ancient Rome was primarily a patron of games held in amphitheaters. She became the main object of worship among gladiators and venatores. One of the most interesting representations is, however, an effigy of Nemesis trampling over a lying human body, which became an important element of imperial propaganda, especially during the reigns of Trajan and Hadrian.
This article presents a selection of well-known Polish literary works in order to prove that the Marian cult is an important and frequently recurrent literary motif. The specialist literature on the issue of Marian themes in Polish literature is abundant. The synthetic nature of this article hinders a broader discussion on that issue. The Marian cult hugely influenced the work of Polish poets and writers. The peak of its literary impact came in the 15th century, witnessing the birth of its many literary manifestations, with the leading role of the text entitled Bogurodzica [Mother of God]. However, Mother Mary was also worshipped in the works of Polish literary artists in other historical periods. Mary, as Mother of God, has always been seen as close to people who sought consolation and aid in their problems and in the turbulent events in the Polish history, as borne out by literary works.
PL
Zawarte w artykule zestawienie powszechnie znanych utworów literatury polskiej pokazuje, że kult Matki Bożej jest ważnym i często wykorzystywanym motywem. Literatura przedmiotu traktująca o motywach maryjnych w literaturze polskiej jest niezwykle bogata. Syntetyczny charakter niniejszej publikacji nie pozwala na szczegółowe rozważania tej kwestii. Kult maryjny odcisnął swe piętno na twórczości polskich poetów i pisarzy, a szczególnie wyraźnie zaznaczył się w XV wieku, kiedy to powstało wiele zabytków literackich, z Bogurodzicą na czele. W innych okresach także polscy twórcy czcili Maryję i dawali temu wyraz w swoich dziełach. Maryja jako Matka Boga zawsze była bliska ludziom, którzy u Niej szukali pocieszenia i pomocy w trudnych dziejach historii Polski, czego świadectwem jest literatura.
The cult of the Virgin Mary of Loreto began to grow in Italy together with the emergence of the Holy House in the vicinity of the town Recanati. The cult reached the territory of the Republic of Poland in the early 15th century, brought home by Polish pilgrims to Loreto. The worship of the Virgin Mary of Loreto was popularised for good by Jesuits, Franciscans and Bernardines.
PL
Kult Matki Bożej Loretańskiej zaczął rozwijać się w Italii wraz z pojawieniem się w okolicy miasta Recanati świętego Domku. Na teren Rzeczpospolitej dotarł w początkach XV wieku. Jego znajomość zawdzięczamy polskim pątnikom pielgrzymującym do Loreto. Dzięki jezuitom, franciszkanom i bernardynom, kult ten przyjął się na dobre.
From the very beginning of the 13th century medieval Serbia moved towards making “national” saints of its own. Emancipation of Serbian church and gaining of autocephaly (1217) gave a strong impulse towards that goal. First national Serbian saint was Stephen Nemanja, founder of the dynasty that has ruled medieval Serbia for almost two centuries. We have taken into consideration the period up to the mid 15th century i.e. till the moment when independent Serbian state ceased to exist. During that period eighteen persons were proclaimed saints, among them rulers (kings, dukes and tsars), archbishops, hermits, amongst them only one woman. Most popular among them, according to the medieval sources, were Nemanja himself, his son Rastko – Saint Sabba (first archbishop of the Serbian autocephalous church) and Saint Arsenios, successor of St Sabba. Such a conclusion can be drawn upon the numerous preserved copies of the church services composed to honor them. Some of the Serbian cults were established under the influence of political issues. Some of the services (eg. to archbishop Nicodemus or patriarch Ephrem) are extremely rare, preserved in small number of copies. Services (akolоuthiai) and Vita of Serbian saints that were imported into the official calendar of the Serbian church during the medieval period are being, from the end of the 15th century, collected in the miscellanea named Srbljak eg. manuscript № 479 from the Chilandar monastery or № 18 from the National Library of Serbia.
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.