L’articolo affronta al’uccisione rituale dei bambini nel mondo semitico. Si discute sia sull’esistenza del sacrificio dei bambini sia anche sul suo fine, supposto che esso sia veramente esisto. Ma contro di queste pratiche levarono la voce i profeti di Israele, con accenti molto più vigorosi ed espliciti di quanto è dato leggere nel testo dell’Antico Testamento.

In his mission of proclaiming Gods kingdom, Jesus was driven first of all by his compasion for other human beings. His misssion was reaveled through his words and deeds, and it was a testimony of Gods love for humans. The creative perspective of the Saviours work is reavealed particularly by appealing to the idea of love. In modern biblical theology, the image of Gods love became the hermeneutical key for explaining the mystery of creation. Since it is difficult to state clearly what the creation ex nihilo – something out of nothing is, more and more often it is talked about as creation ex amore – out of love. Jesus was undertaking the work of creation in his activities. In this way he became the Creator full of love for all his cration, especially for the one which – paraphrasing the words of apostle Paul – „one sighs and hurts, awaiting ones redemtion” (Rome 8,22). Healings performed by Jesus, especialy the ones performed on the sabath, are written in the notion of creatio continua. His healing work on the sabath can be described as creatio contunua ex amore.

La microunità Ef 1,15-19 è percepita come una preghiera nella quale il punto centrale si trova nel versetto 1,17. La costruzione letteraria di questo versetto permette di sostenere che si tratta dell’invocazione, tramite la quale nella letteratura greca la gente si rivolgeva alla divinità. L’invocazione in questa preghiera si concentra sulla richiesta della più profonda conoscenza di Dio. L’autore, cerca di dimostrare il significato ellenistico del lemma epv ig, nwsij. Per raggiungere
questo scopo presenta la concezione greca del conoscere cha ha le proprie radici nei tempi di Platone. In quest’ottica la più profonda conoscenza diventa oggetto dell’esperienza empirica fatta dal senso della vista. A causa della metafora degli occhi del cuore, l’autore ha analizzato la concezione giudaica del conoscere che è apparsa nel Settanta. Il frutto di queste analisi è stata la scoperta del aspetto emotivo e del volere, i quali sono strettamente connessi con la concezione del conosce nell’AT . Il significato cristiano del epv ig, nwsij nasce all’incrocio di questi due mondi: greco ed ebraico. Questo lemma appare negli ambedue parti della Lettera, corrispondendo relativamente al mistero della Chiesa ed allo stile di vita dei battezzati. Per questo motivo l’autore ha analizzato il concetto di conoscenza più profonda dimostrando tensione tra la torica della parte dogmatica e la pratica della parte parenetica. La chiave che ci ha dato la possibilità di lettura di questa tensione proviene dai vv. 1,18-19. Esse dimostrano i tre importanti campi di conoscere: la speranza della chiamata, la ricchezza della gloria, l’immensità della potenza. Grazie a queste analisi siamo riusciti a dimostrare che attraverso l’invocazione confermata dai vari meccanismi linguistici provenienti dal mondo greco, la tradizione Paolina ha cercato di mobilizzare i destinatari della Lettera a un atteggiamento attento e creativo durante la lettura di ambedue pari della Lettera. Nell’invocazione si trovano proprio gli elementi che congiungono due parti nell’insieme.

Prov 8:22-30 is one of the key Bible texts for the Arian controversy. The words “made” and “begets”, used for describing the origin of Wisdom in the Septuagint, became a significant argument for the theory of the creation of the Logos in Arius’ doctrine. According to Arius, the text refers to the fact that Logos was begotten or, in other words, created before the creation of the world. In his polemic with Arius, Athanasius made a difference between the meanings of the two words: according to him, “begets” referred to the Logos being born of God before the ages, while the word “created” referred to the Incarnation. Marcellus, an anti-Arian polemist and Athanasius’ follower, took a different route. He claimed that both words had an identical meaning, however, they did not refer to the pre-eternal birth – creation, but to the moment of the Incarnation, the creation of the body the Logos took on. Marcellus did not acknowledge the concept of birth from God, and that assumption led him to apply some elements of Origen’s allegorical exegesis in his own exegesis of the discussed text, though he considered Origen as a major heretic.

Daughter of Przemysł of Racibórz and duchess of Upper Silesia, Euphemia was one of the holy women of the Piast dynasty. At the age of fourteen, she entered the convent founded by her father, the Racibórz Dominicans, where, with time, she became a prioress. Shortly after her death on January 17, 1359, she became famous for miracles. A strong though local cult soon started to grow around her relics, causing her to be called blessed as early as the 16th century. Today, the Diocese of Opole, in conjunction with the unwavering cult of Eufemia, is seeking the beatification of this holy Piast duchess to officially sanction her holiness. It is frequently the case with many holy royalty, such as Hedwig of Silesia, Cunegund or Yolande, that many posthumous remains undergo an evolution. They start with the typical royal funeral, yet end up buried in shrines dedicated to the veneration of saints. So it was with Euphemia. Initially, as a former prioress, she was buried in a chapel crypt in the church of the Racibórz Dominicans. According to the original plans, the chapel was designed as a mausoleum of the Racibórz line of Piasts; hence Euphemia belonged there by birth. At the end of the 16th century, the existing cult transformed the burial chapel into a shrine, particularly after 1738 when the tomb of Euphemia was adopted to the public cult. The relics of the Piast duchess remained in the crypt until 1821. During the secularization of the convent, they were moved to the church of the Assumption of our Lady. In 1930, thanks to the pastor, Georg Schulz, a neo-baroque burial altar was built for Euphemia. Finally, in the spring of 1945, Euphemia’s altar shared the fate of the entire city and was burned by the soldiers of the Red Army. On one hand, the history of Euphemia’s relics testifies to the intensity of the religious cult she received over centuries; on the other, it places her in the burial tradition of the Piast holy women. The story of Euphemia becomes unique in 1821 when her relics were removed from the shrine destroyed by its new protestant owners and were moved to the church of the Assumption. Today the memory of Euphemia continues to grow.

Przeł. Małgorzata Lekan OP

Burdening a human with responsibility for the observed ecological crisis cannot cover the entire domain of questions concerning his role in nature. This is because a human is naturally able to correct his faults and negligence. As a unique creature, a human is able to enrich his relation with natural environment with a sense of being responsible for this environment. The latter is, however, possible provided human is able to recognize and appreciate his own rational and moral capability. Thanks to that, a human may also recognize his own limitations and consequently, try to compensate them rationally and morally. Three proposals for an outlook on a human as a warranty for conquering ecological crisis are presented in the article: these are the concepts of Hans Jonas, Ludwik Schäfer and Konrad Lorenz.

Das in der Definition des Menschen enthaltene Postulat der Erkenntnis der eigenen Identität (Fides et ratio 1) fordert das Verstehen des „Ganzen“ der Menschheitsgeschichte, deren „Teil“ ein Mensch ist. In der Konfrontation mit der „Forderung des hermeneutischen Zirkels“ kann sich die wissenschaftliche und die philosophische Reflexion von der Alternative „das Notwendige – das Unmögliche“ nicht befreien. Erst das Wort Gottes ermöglicht „die Erkenntnis des Fundaments des Alls“ (Verbum Domini 10). Die Theologie, die die geoffenbarte Anthropologie interpretiert, bildet keine Konkurrenz für die Wissenschaft und Philosophie, sondern schlägt die Komplementarität der interdisziplinaren Kooperation vor. Keine der Anthropologien, die an diesem solidarischen Dialog teilnehmen (die wissenschaftliche, die philosophische, die theologische), ist selbstgenügsam. Die Schlüsselrolle in diesem komplementären Zusammenspiel hält die Problematik von Ursprung und Interpretation der Überzeugung, dass man die Identität des Menschen erkennen und verwirklichen kann. Diese Problematik wird von dem Postulat begleitet, auf die Verantwortung für die Wahl der Rationalität des Forschungsparadigmas aufmerksam zu werden.

The paper presents an outline of the modernistic crisis, it concentrates especially on its French specific character, refers to many main representatives and reaction of Magisterium Ecclesiae. The first period of academic creativity of the French philosopher Maurice Blondel falls on that difficult period of modernistic crisis, what left clear traces especially on his anthropological thoughts. There are numerous references to that epoch in philosopher’s works. He expressed care about providing both an autonomy for rational philosophical argumentation, as well as an autonomy for the transcendence of the supernatural order. He devoted himself totally to profound criticism of the new culture and analysis of immanent limits of its positive nature. After presentation of basic papers of the French philosopher from that period, several, most important ideas, which were created because of the influence of modernism, such as: immanent method, criticism of historicism and extrinsicism, and Christological theme, have been outlined. Blondel marked main lines of his anthropology emphasizing clearly his distance to modernism by fighting representatives of radical rationalism and criticizing scholastic method.

Similarly as all theological questions, an inquiry about God’s suffering constitutes a deeply existential question, relating to humans and touching their most sensitive aspects of life and faith. While searching for the truth, individually marked intuitions themselves are not sufficient. That is why theology constantly faces this questions in the light of the Holy Bible, Tradition, historical achievements of theologians and mystics, trying to open a way to cognition and understanding through accurate notions. The issue is visible in J. Ratzinger’s works / teachings of Benedict XVI. The Pope has been developing his theological reflection concerning God’s suffering, reaching back to anthropomorphisms from Old Testament, the consequences of Incarnation from New Testament, showing the core of confrontation between young Jewish Christianity and Hellenistic mentality and stoic philosophy. He then takes out the most significant answers from the treasure trove of Tradition to open modern perspectives, on the basis of such synthesis, answering questions of the contemporary world. The most characteristic feature of Pope’s deliberations links the category of God’s co-suffering developed by theology with the category of Divine con-solatio. He convinces that acceptance of someone’s pain involves the very essence of true consolation. As a result, the Christ’s cross – the most generous gesture of God’s co-suffering Love – is of a really consolationary nature. As such, it remains the only hope for those suffering.

The Christian type of spirituality is defined by participation in God through Jesus, the incarnate Son of God. The attitude of a human being towards God, the world, other people and himself results from the degree of acceptance of the truth about God who reveled himself through Jesus. As a consequence, spirituality has its deep roots in the christological dogma. The fact that Jesus took on a human body and nature and became both a man and God lies in the centre of the New Testament proclamation. This reality makes Christianity peculiar as the divinity does not contradict the humanity; God does not pose a threat to a human being, to his freedom or identity. The difference between sacredness (sacrum) and profanity (profanum) virtually vanishes. In other words, sacred permeates secular thanks to the Incarnation, which materializes spirituality (this can be seen in the reality of Church, Sacraments, the service of love or iconography). In addition, the intimacy
of ‘devine’ and ‘human’, profoundly fulfilled by the Incarnation of Logos (Word), underlines the beauty of a human body. Making an analogy between a human being and Jesus Christ, it can be said that there is one person and two quasi-natures: material-carnal and spiritual. They remain separate and do not constitute a third reality, but the Person is the one that unites them. In this way, the truth about the personal union and two natures of Christ becomes a model in finding
out the truth about the human being. The Incarnation of Logos (Word) with the proclamation of the value of human life designates Christian model of spirituality as the incarnational spirituality. This model shows the necessity to strike an essential balance in life. At the same time, a certain outlook on life and world is created through the prism of the Incarnated. What is more, the Incarnation of Logos determines various spheres of life showing its purpose and forms of its recognition and expression (orthodoxy is connected with ortopraxy). Bearing a Christological model in mind, it is necessary to develop your faith everyday upon this model. What is meant here is having a purpose in life (theosis, eternity), experiencing everyday life properly (human culture, worldliness) and joining all these activities with the Christian cult. Incarnational spirituality is also connected with the relaxed attitude to the material world, where the human being has been placed (culture).
Finally, incarnational and anthropological model gives direction to Christian piety, prayers and faith incorporating coexistence of spiritual and material aspects. Invisible and inner matters function together with the visible and outer ones.

Il Concilio Vaticano II , reintroducendo l’idea del sacerdozio comune di tutti i credenti, ha lasciato aperta la questione della differenza tra questo sacerdozio e quello gerarchico, limitando la spiegazione della differenza tra di loro a una espressione piuttosto ambigua circa la differenza “di essenza e non di grado”. Il presente studio cerca di togliere questa ambiguitŕ, partendo da una concezione di sacramento come causa di relazione (compresa qui a partire dalla riflessione trinitaria: come elemento determinante dell’identitŕ della persona).

There are some researchers and journalists who claim that Benedict XVI is not favourably disposed to the Catholic-Jewish dialogue. The analyses of Pope’s speeches given in the Jewish synagogues, in Cologne – 2005, in New York – 2008 and in Rome – 2010, show that Benedict XVI not only encourages Catholics and Jews to the constructive dialogue but also points out to the questions which have to be deeply examined during the meetings and conversations. The first one is the problem of the common history and the second one is the theological relations between the Church and the Jewish people after the coming of Jesus Christ. To those issues that have not been unresolved he adds also the necessity of the discussion the moral contemporary problems, especially the Decalogue Commandments.

The Bible in protestant tradition inherits exceptional meaning. There is nothing else along with The Bible that would present of equal or similar value for evangelical theology. Highest merits for elaborating such great respect to the Holy Scripture shall be awarded to the Father of Reformation – Martin Luther. In accordance with the sola scriptura reformative rule formed by him, the only normative value in the life and faith of Evangelical Churches is presented by the Bible. Such position is adopted by all post-Reformation Churches continuously. The rejection of Magisterium Ecclesiae may however lead to the risk of polysemantic and subjective interpretation of biblical chapters by the worshipers of evangelical denomination.

A good motivation is an important condition of fruitful proclaiming of God’s word – as listener to it should know why he should reach saintliness, choose virtue and avoid sin. Polish homilets of 19th century and the first half of 20th century paid attention to this problem writing about priest’s influence on the human will. This problem is still actual as the right motivation and reliable argumentation also determine worth of the sermon. The preacher should fully draw positive preternatural motives from Divine revelation which show that God loves us from the beginning and craves for our happiness (heaven). The response to God’s love should be the whole Chritian life. As people sin against God and deserve God’s punishment, there is also necessary the preternatural motivation in a negative aspect (hell). That is why the preacher should also praize the natural motivation – pointing at the fruits of virtuous life and the fatal effects of vices and sins. An abundant source of motivation is Bible and tradition of Church’s faith; helpful will also be examples drawn from hagiography, history and life experiences of people. So it is worth to study motivations of contemporary preaching to know its model and defy against errors that may be found as regards that matter.

The young people attacked by confusing informations coming usually from mass media, are exposed for harmful influence of present moral crisis. Often being manipulated, the youth isolate catholic moral values from “things of this world”. Moral values are closed in private life sphere. That is why, according to the catholic preceptors, it’s important to form religious attitudes as constant and solid reference to the God and to the Church. The Church in care for youth interest has consiousness that crisis of identity experienced by the young people during gymnasial school period could negative effect for their religious atmosphere. This situation can have influence for interpersonal relations. It is confirmed by researches that young people have leak references to the God and to the Church. Immature reference to the God has often connection with immature personality, orientated for support in the same age group. Moreover it may be assumed that recede influence of rustic traditional background for forming religious attitudes among the young. References to the God and the Church, being observed among catechized young people, become their personal choice matter.

Les considérations d’Afrahat, le „Sage Persan” (260/275-345), dans sa demonstratio des membres de l’Ordre font suite à la discussion sur la foi, l’amour, le jeùne, la prière et les guerres qui les a abordés dans ses premiers cinq traités. Les Demonstrationes sont d’abord adressés aux membres de l’Ordre. Plusieurs savants qui scrutent la pensée ďAfrahat acceptent la thèse selon laquelle les „fils du pacte” représentaient un ascétisme pré-monastique clérical qui a dù exister bien avant Afrahat. Soumis à une règle ascétique très rigoureuse les „fils du pacte” formaient dans chaque église un corps constitué entre le clergé et les laïcs. Ils devaient faire connaître à l’évêque leur intention d’embrasser la vie ascétique. Ils vivaient ensemble autour de l’église, les vierges sous l’autorité d’une diaconesse, comme à Séleucie et en Perse, ou bien en petits groupes dans des maisons particulières. Quelques parallèles tant de forme que de contenu entre le „pacte” et la commumauté de Qumrān sont bien évidentes. Dans l’Éxposé sur les fils du pacte on peut déceler une richesse sémantique du terme īhīdāya.

There is not too much known about the life of St. John Climacus. According to most, he was born approximately around the time 579 AD and died around 649 AD . He was sixteen years old when he first came to Sinai where there already existed a well established monastic life. After forty years as a hermit, St. John, against his will, was elected abbot at the central monastery of Sinai. It is not known how long he continued in his office as abbot but it was during the last period of his life that he composed The Ladder of Divine Ascent, at the request of another John, the superior of a nearby monastery at Raithu. The Ladder was written by a solitary for cenobites. Although written primarily for monastics, St. John affirms God’s universal love for the monastic and non-monastic alike, also pointing out that celibacy is in no way a requirement for purity. The ladder has thirty steps, each symbolizing a year in the hidden life of Christ before his baptism. It begins with the basic  notion of turning or conversion, continuing with a detailed analysis of the virtues and vices, and then ending with union with God. This translation describe the first level of spiritual life: on renunciation of the world.

Der Artikel umfaßt die Einleitung, die polnische der koptischen Fragmente aus Berolinensis Gnosticus 8502 und die griechische Fragmente (PapOxy 3225 und PapRyl 463), mit Kommentar. In der Einleitung hat man auf die besondere Rolle der Maria in den gnostischen Apokryphen, und vor allen in der koptischen Bibliothek von Nag Hammadi. Maria Magdalena hat im EvMar eine herasuragende Position. Sie gibt die Belehrungen, vermittelt die Botschaft Jesu den Aposteln. Das Evangelium Maria Magdalena ist in einer christlich-gnostischen Gruppe entstanden. Die Rolle einer Frau in der Gemeinde wurde mit den gnostischen Vorstellungen verbunden. Als Quelle gilt aber auch als Zeugnis in der Forschung der Rolle der Frauen in der Urkirche.

Der Artikel umfasst die Einleitung und die polnische Übersetzung des Apokryphes über das Sterben des hl. Joseph. Die Übersetzung erfolgte getrennt aus verschiedenen Manuskripten, die in der koptischen (sowohl dem sahidischen als auch dem bohairischen Dialekt) und in der arabischen Sprache verfasst wurden. In der Einleitung wurde u.a. auf die Geschichte der Forschung über die Manuskripte und auf ihre Ergebnisse aufmerksam gemacht. Es wurde sowohl auf die Entstehungsgeschichte der Übersetzungen und der Abschriften als auch auf eine mögliche Entstehungszeit des homogenen Textes hingewiesen.