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1

Św. Paweł: zapomniane początki i wspólnotowy charakter mistyki chrześcijańskiej?

100%
Misztal W.
Polonia Sacra
|
2011
|
issue 29(73)
233-248
EN
Christian mysticism is a broad field with a long and rich history. The article is a result of research into its origin and nature. The author shows that there has been mysticism in Christianity since its beginnings. He shows the New Testament data in this perspective, especially the data contained in the Corpus Paulinum. These texts allow us to show two characteristic points in the spirituality and mysticism of early Christianity. What matters in the first place is the relationship with the Holy Trinity, that is the moment when the Father, Christ and the Holy Spirit take abode in a Christian. The author also depicts the mysticism of immersion with Christ in death and resurrection, which concerns the whole Christian life.
2
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Za swietym Augustynem od watpliwosci do miłosci

88%
Usakiewicz J.
Archeus. Studia z bioetyki i antropologii filozoficznej
|
2011
|
vol. 12
165-192
EN
In this article the author makes an attempt at presenting St. Augustine’s ethical thoughts. Because St. Augustine did not write exclusively ethical works and in the same works he wrote about ethics and metaphysics, philosophy and theology, these considerations are based on several different writings of his. However, one of them, Contra Academicos, is used as some kind of a milestone. In this article the author presents St. Augustine’s thoughts about happiness, truth and virtues. But most importantly she recognizes St. Augustine’s definition of virtue in connection with love.
3

Dowód ontologiczny św. Anzelma w ujęciu Nicholasa Reschera

88%
Spryszak P.
Kwartalnik Filozoficzny
|
2014
|
vol. 42
|
issue 2
91-102
EN
In this paper I briefly examine the empiricist interpretation of St. Anselm’s ontological proof proposed by Nicholas Rescher. Rescher writes: “I propose to classify the word ‘God’ within the category of words which cannot be given an explicit definition, but whose meaning can only be grasped within experience. On this view, a person whose history is devoid of religious experience simply cannot have an adequate grasp of the meaning of the word ‘God’. And I submit that a person who does have a basis of experience adequate to an understanding of this term, also has, ipso facto, the experiential basis of evidence adequate to underwrite rational, warranted assent to the proposition that God exists.” I find this modern re-reading of the classical text intriguing, but rather untenable, mostly because Rescher’s first premise is an alleged analogy between the term “God” and qualia-terms. However, to strengthen his point in a way, I make some observations concerning, among other things, the problem of qualia. Then I clarify his second premise, that an experience is a basis for a warranted belief by noting that one can hold that an experience of X is only a prima facie argument for the existence of X, which makes experiential evidence even less persuasive than Rescher seems to suppose.
4

Semantyka anzelmiańskiego Imienia Boga

88%
Gomułka J.
Kwartalnik Filozoficzny
|
2012
|
vol. 40
|
issue 3
5 - 22
EN
My paper considers the meaning of St. Anselm's Name of God: quo maius cogitari nequit. The definition is used in the ontological proofs in Proslogion 2 and 3 but, paradoxically, it is claimed to be inconceivable in chapter 15. I believe that Anselm realized the problem during his discussion with Gaunilo, who questioned Anselm's assumption that one can have in mind something than which nothing greater can be conceived. In his reply Anselm defended his assumption and finally changed his earlier theory of what it means to have a concept in mind. The new theory distinguishes vox ipsa (the mere word), res significata (the thing indicated), and intelligere aut cogitare quod dicitur (understanding or conceiving what is said). I call the latter the procedural meaning to distinguish it from the direct meaning which is res significata, because by it Anselm means a procedure for obtaining a thing. The procedure, however, is infinite and will never give us any thing. I thus conclude that quo maius cogitari nequit is a pseudo-definition which gives us pseudo-understanding. It allows us but does not force us, leaving the issue open to further considerations.
5
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Poczatki piśmiennictwa słowiańskiego oraz tłumaczeń na język cerkiewno-słowiański. Cerkiewno-słowiańskie tłumaczenia, historia i rozwój

88%
Stempa T.
ELPIS
|
2012
|
vol. 14
|
issue 25-26
391-411
EN
The appearance of Slavonic literature is related to the history of early medieval Europe. Speaking of the early literature, as well as translations of liturgical texts, we must mention the oldest centers of literature, whose division has been made in terms of the mission of St. Cyril and Methodius. In the so-called Moravian period this were Mikulčicei Sady near Old Mesta, and Pannonia Mosapurk, the seat of the Duke Kocela. After the collapse of the mission of St. Cyril and Methodius, there remained for some time Slavic monasteries in the Czech Republic (the most famous is the Sazava near Prague), and probably in Pannonia, but the main center of Slavic literature moved to the south. There was a Bulgarian school in Preslav and Macedonian school of St. Clement in Ochrid. Translation of biblical texts by Cyril and Methodius is characterized by beautiful language and fidelity to the content, but it is not an accurate translation. Indeed, they explained for clarity, not for the accuracy of the expressions and phrases. St. Cyril and Methodius were faithful to the Greek model, where it was possible. This was based on two sources: firstly a deep knowledge of the Bible, secondly the mastery of the original language and translation of it. Lexical fidelity were rarely broken , and it was never result of chance. Rather, it was due to subordination of the other, considered to be more important, substantive way. The inaccuracy inherited in the past by the Slavonic translation of the inaccuracy was due to causes similar to those that drove the St. Cyril and Methodius: minuteness of the lexical field could cause confusion on the merits, dismissed the biblical text rather than explain it. Accomplishment of precise clarity in the Slavonic text proceeded patchily. St. Cyril and Methodius were guided by different methods, whose implementation was possible due to the excellent linguistic intuition, and realization of the morphological differences occurring between the Greek and Slavic words, and thanks to their ingenuity in creating new words. The work of the first Apostles of the Slavs didn’t disappeared along with their death, founding worthy successors and followers among their students, who, after the fall of the mission in 885, moved the sacred books to new missionary territories, mostly to Bulgaria. In the period between IX–X to the XIV century there arose three great centers of literature, two of Old-Church-Slavonic and a one Middle-Bulgarian, called schools of Ochrid, Preslav and Tyrnovo.
6

Nieśmiertelność i geneza ludzkiej duszy w wybranych dziełach św. Augustyna

75%
Warchał R.
Kwartalnik Filozoficzny
|
2019
|
vol. 47
|
issue 1
75 - 90
EN
The article aims to discuss issues related to immortality and to the genesis of the human soul. Augustine’s ontological stance on man supports the immortality of the soul. The author justifies his views by referring to the Holy Bible and to the vital functions of man. Also, he points to the dissimilarity between sensual and mental cognition. What speaks for immortality of the soul is the evidence of the lack of a quantitative element, as well as the concepts of truth and life. The foregoing argumentation gives grounds to believe that a human being remains a unique whole of physical and spiritual unity.
7
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Na wozie Maragaty

75%
Filipowicz-Rudek M., Hladij H.
Studia Iberystyczne
|
2009
|
vol. 8
437-452
EN
The aim of the present article is to outline a very interesting phenomenon in cultural anthropology which is the very ancient and enigmatic presence of the Maragatos, human cultural isolates, in the mountainous purlieus of Spanish town Astorga, who despite of inhabiting the crossroads of several international centuries-old routes of trade and pilgrimage have managed to conserve their isolated and endogamous customs.
8

Figura Mesjasza. Próba konstrukcji pojęcia

75%
Kołoczek Ł.
Kwartalnik Filozoficzny
|
2013
|
vol. 41
|
issue 3
55-80
EN
The attempt to construct the philosophical concept of the "messiah" takes place in several steps. The starting point is Agamben's commentary on The Book of Romans of St. Paul. On the basis of this text I reconstruct the messianic structure. At one crucial point the structure coincides with Heidegger’s commentary on St. Paul. It is in light of these preliminary findings that I read the latter’s essay Overcoming Metaphysics. Thanks to this I reveal the structural similarities between Paul's messianic figure and the structure of overcoming metaphysics. In the context of Contributions to philosophy it appears that according to Agamben's version this structure lacks an important point, namely the expectation that constitutes messianic time. I argue that even Derrida's deconstruction project can be interpreted within this framework. In this light I consider the Agamben's objection to Derrida. Finally, I conclude that the structure reconstructed on the basis of Agamben's text is incomplete.
9
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Przyczyny i okoliczności powstania Towarzystwa im. Piotra Skargi we Lwowie

75%
Kramarz H.
Krakowskie Pismo Kresowe
|
2009
|
vol. 1
81-91
EN
Origins, establishment and structure of St. Piotr Skarga Association were investigated in this work. The subject of study was one of many Polish social and educational organizations, that existed before the First World War in the self-governing Galicia (1866-1918). Undoubtedly it can be treated as a reply of Polish catholic intelligentsia to the development of socialism and changes of European civilization in early twentieth century. Moreover, the long tradition of continuous efforts made by Polish society to preserve its language and culture in the time of partitions, seems to be crucial to understand the background of an idea of creating the new organization. The association described in this work was established in July 1908 in Lviv. Founders were inspired by local Sodality of Our Lady and the order of Jesuits, further the organization was structurally connected with Catholic Church. Articles of Association were also confirmed by the local authorities of the Habsburg Empire. The organization was named after St. Piotr Skarga: sixteenth-century Polish priest, famous Jesuit preacher and patron saint of upbringing according to the spirit of Catholicism and patriotism. The final mission of the Association consisted in aiming at rebirth of Polish state, mainly by developing education and consolidation of Polish national identity. However in practice priority was given to the advancement of Polish literary output: belles-lettres as well as popular science and various kinds of press. Activities of the Association assumed the shape of editing and advertising literature, create libraries and organizing lectures. Social response to the occurrence of a new organization in Galicia is also analyzed in the article, especially in terms of accusation of competing with similar Polish association: Society of People’s Education. Finally the short history of the Association of St. Piotr Skarga up to the Second World War is presented in the end of the work.
10

Nieumęczona męczennica. Konstruowanie męczeńskiej legendy św. Tekli

75%
Rączka J.
U Schyłku Starożytności. Studia Źrodłoznawcze
|
2012
|
vol. 11
137-165
EN
Saint Thecla has been venerated as a martyr and even protomartyr in the Christian East and West. She has even been considered a female alter ego of Saint Stephen. However, while Stephen was perceived as a prototype of the perfect Christian martyr since his death, Thecla was first created as an icon of another Christian concept – celibacy. The apocryphal Acts of Paul and Thecla were a primal and always predominant source of her legend. When looking at it from the perspective of two fundamental components of the Christian notion of martys, i.e. the testimony of faith and the physical sufferings, one promptly notices the striking differences between the two saints. Nonetheless, some features of Thecla’s story made their association possible. This article investigates the phenomenon of ancient authors’ growing attention to the martyr-like motifs of the Acts of Paul and Thecla and the circumstances that eventually led to the unexpected spread of her cult as a martyr and spectacular promotion of this saint in Late Antiquity.
11

Buvmeistars Ruperts Bindensu: Ietekmes un sasniegumi Rigas arhitektura 17. gs. gadsimta pedeja ceturksni

63%
Ancane A.
Materiali Latvijas makslas vesturei
|
2012
|
vol. 8
11-44
EN
Rupert Bindenschu (1645-1698) is the most prominent contributor to the Baroque architecture of Riga. Although everyone knows his major works - St. Peter’s Church tower and the Reutern House - his personality and other projects in Riga and elsewhere have yet to be fully examined. Rupert (sometimes called Ruprecht or Robert) Bindenschu was born in Strasbourg in 1645 to the family of carpenter Balthasar Bindenschu and Susanne Reinhold. For several generations all men of this family have been carpenters. Possibly, Bindenschu learned the first skills of this craft with his father in Strasbourg. No information is found on the young master’s further activities until 1671. Then he arrived in Riga from Reval (Tallinn) where he had participated in the construction of the Oleviste Church tower. In Riga Bindenschu became assistant to the city master builder Jacob Josten. In 1675, when Josten returned to Danzig (Gdansk), he was officially appointed to the post of city master builder and ‘art master’ (Kunstmeister). Assigned by the City Council, the master worked in Riga and carried out several tasks in Riga Patrimonial District. Bindenschu devoted much energy to the restoration of Riga after the great fire of 1677. Bindenschu’s post meant that he had to deal with a large number of commercial and technical buildings - barns, warehouses, barracks, windmills, fortification improvements as well as reconstructions of already completed public buildings. In 1678 Bindenschu repaired the Dom Cathedral tower. The 1780s and 1790s were the most prolific years in the master’s career. In 1680 he completed a Baroque tower with a gallery for St. John’s Church, restoring its interior three years later. In 1681 he built the balconies of the organ and altar parts. Bindenschu’s major works follow, such as the Reutern House project (1685), renovation of St. Peter’s Church tower (1688-1690) and façade (1692), the wooden Jesus Church in Riga’s St. John’s suburb, the Dannenstern House (completed in 1696), the house at 3 Mazā Grēcinieku Street (since 1683) and reconstruction of the Large Guild façade.
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