Idea of right application. Robert Frost’s motive of going beyond rightly applied to spiritual issues

The first aim of this article is an attempt to explain some terminological questions in the field of texts interpretation, here especially of poetry, which bears the character of a theological source (locus theologicus). This aim has been achieved by the idea of the right application of a text, which means respect for its original meaning and at the same time the transition of this meaning beyond the line of direct analysis and interpretation to an outer circle of religious and spiritual issues. This idea in its two forms of the yes- or the yes but-application shows how reading poetry can stimulate life decisions and shape somebody’s spiritual attitude.The second aim of my paper is to expose the right application through the motive of going beyond which has emerged from the poetical work by Robert Frost – one of the most outstanding and prominent artists of the twentieth century.Pierwszym celem niniejszego artykułu jest próba uporządkowania pewnych terminologicznych kwestii w zakresie interpretacji tekstów, szczególnie poezji posiadającej status miejsca teologicznego (locus theologicus). Ów cel został zrealizowany przez propozycję wprowadzenia pojęcia właściwej aplikacji tekstu (the right application), która oznacza pełne respektowanie oryginalnego znaczenia tekstu z jednoczesnym przeniesieniem go poza granicę ścisłej analizy i interpretacji do kręgu problematyki życia duchowego i religijnego. W swoich dwóch formach, aplikacji pozytywnej (yes-application) oraz warunkowej (yes but-application), właściwa aplikacja ukazuje, jak czytanie poezji może stymulować życiowe decyzje i określać kształt duchowości.Drugim celem artykułu jest praktyczne przedstawienie tej idei poprzez opracowanie motywu przekraczania granic, zaczerpniętego z poezji Roberta Frosta, jednego z najwybitniejszych i wspaniałych artystów dwudziestego stulecia

Wymiary postawy posłuszeństwa w wybranych kazaniach Fabiana Birkowskiego OP (1566–1636)

Birkowski’s sermons show a deep vision of obedience which constitutes a program of spiritual life with its particular dimensions. Obedience as a man’s response to God’s plan is a way of getting all goods prepared by God and God alone, i.e. an ultimate accomplishment of a human heart. This posture means a crucial point of restoration of harmony of creatures made in relation to Jesus through Him the universe is subordinated to the Father. Christ’s submission embraces fulfilment of the Father’s will which expresses itself in service to people and in undergoing an evil in order to redeem the world. Inside this perspective every follower of Christ has to involve his whole spiritual life in obedience so that the corporal offering is supplemented by an act of free will and reason to turn from subjectivism towards real happiness. A very specific dimension of obedience concerns mystical life in which human ordinary way of cooperation with grace is to be replaced by mystical passivity. Thanks to it man is being nourished with new food of contemplation in a rhythm of progressive gratification.The Birkowski’s apprehension reflects good points of early modern Catholic theology that is an optimistic vision of man and his liaison with grace. This program enables him to shape his spiritual experience in every respect by supplying rules of life and divine power. The complete system formulated by Birkowski can be regarded as an outstanding achievement against the background of Polish early modern spirituality along with Akademia pobożności (Krakow 1628) by the other Dominican Mikołaj Mościcki. Their mystical threads are also an interesting issue at the beginning of the XVII c., which turned out a flourishing period called later A Golden Age of Polish Spirituality.Birkowski’s sermons show a deep vision of obedience which constitutes a program of spiritual life with its particular dimensions. Obedience as a man’s response to God’s plan is a way of getting all goods prepared by God and God alone, i.e. an ultimate accomplishment of a human heart. This posture means a crucial point of restoration of harmony of creatures made in relation to Jesus through Him the universe is subordinated to the Father. Christ’s submission embraces fulfilment of the Father’s will which expresses itself in service to people and in undergoing an evil in order to redeem the world. Inside this perspective every follower of Christ has to involve his whole spiritual life in obedience so that the corporal offering is supplemented by an act of free will and reason to turn from subjectivism towards real happiness. A very specific dimension of obedience concerns mystical life in which human ordinary way of cooperation with grace is to be replaced by mystical passivity. Thanks to it man is being nourished with new food of contemplation in a rhythm of progressive gratification.The Birkowski’s apprehension reflects good points of early modern Catholic theology that is an optimistic vision of man and his liaison with grace. This program enables him to shape his spiritual experience in every respect by supplying rules of life and divine power. The complete system formulated by Birkowski can be regarded as an outstanding achievement against the background of Polish early modern spirituality along with Akademia pobożności (Krakow 1628) by the other Dominican Mikołaj Mościcki. Their mystical threads are also an interesting issue at the beginning of the XVII c., which turned out a flourishing period called later A Golden Age of Polish Spirituality

Man Uttered by God: Personalistic Essence of Christian Contemplation According to T. Merton

In search of understanding of a human being throughout the history, from the perspective of Christian spiritual theology contemplation should be especially highlighted. The contemplative capacity (vita contemplativa) renders the inmost reality of a man. The analysis of Thomas Merton’s work New Seeds of Contemplation portrays contemplation as “the highest expression of man’s intellectual and spiritual life” (Merton 1961, 1) and wholly personal identity of a human. The aim of this article is to present the personal essence of contemplation. The content, arrived at by use of tools of spiritual theology, shows the interpersonal essence of contemplation, where the concept of the true self (spiritus) is especially emphasised. It will be explained by Merton’s apprehension of a man as “God’s utterance” and as a personal contemplative response to Him. Finally, some correlations between the personal contemplation and contemporary thought (Levinas, Marion, Luckmann, Rosa) will be pointed out to suggest the vital productivity of Christian experience

Cierpienie i radość w duchowości św. Urszuli Ledóchowskiej

In St. Urszula Ledóchowska’s thought a question of joy and suffering belongs to the whole relationship between man and God. Following via affective meditation Christ’ life she shows that human and religious problems can be placed in a perspective of heavenly joyfulness to be transformed according to a plan of salvation and a mystery of the Cross. As a consequence the problem of suffering is revaluated in the spirit of supernatural love and next it determines a conception of penance and asceticism. Warned about danger of subjectivism man is called to unite his difficulties and tasks with Jesus to experience plenty of their theological values that is a place of God’s revelation, manifestation of love, a merit, a reward and gladness. The joy is characterized by permanence and independence from outer factors. This attitude of God’s child results in apostolate wherein serenity of soul together with a smile are effective means of Christian witness as well signs of the union with God. The conception of transformed joy and the apostolate of smile make a sanctifying way distinguished by both its depth and attractiveness.In St. Urszula Ledóchowska’s thought a question of joy and suffering belongs to the whole relationship between man and God. Following via affective meditation Christ’ life she shows that human and religious problems can be placed in a perspective of heavenly joyfulness to be transformed according to a plan of salvation and a mystery of the Cross. As a consequence the problem of suffering is revaluated in the spirit of supernatural love and next it determines a conception of penance and asceticism. Warned about danger of subjectivism man is called to unite his difficulties and tasks with Jesus to experience plenty of their theological values that is a place of God’s revelation, manifestation of love, a merit, a reward and gladness. The joy is characterized by permanence and independence from outer factors. This attitude of God’s child results in apostolate wherein serenity of soul together with a smile are effective means of Christian witness as well signs of the union with God. The conception of transformed joy and the apostolate of smile make a sanctifying way distinguished by both its depth and attractiveness

Rola elementów regionalnych w wybranych homiliach księdza Józefa Tischnera

Jozef Tischner, a Polish famous priest, in his homilies performed on Turbacz moutain employs the potency of Polish highlander’s dialect and culture. The various aspects of his work constitute the process of pastoral persuasion in its meditative form. Regional elements mean the priviledged area of communication of the preacher and the faithful to which some threads of general ideas are linked. The accurate achievements—among which the inputting of regional elements as containing human experience (loci communes) into the context of Christian teaching arises—serve homiletical aims. These Tischner’s orations are an important point of reference in a discours on ‘inculturation’ of the Good News.W swoich homiliach głoszonych pod Turbaczem ks. Józef Tischner wielostronnie wykorzystuje potencjał gwary i kultury góralskiej w procesie duszpasterskiej perswazji przyjmującym formę medytacyjnego oddziaływania. Elementy regionalne tworzą pogłębiony kod komunikacji, w który zostają włączone wątki ogólnego, bardziej powszechnego duskursu ideowego. Fortunne rozwiązania, zwłaszcza wkomponowanie pojęć regionalnych jako miejsc wspólnych niosących w sobie zapis doświadczenia w kontekst nauki chrześcijańskiej, służą dojrzałemu kształtowaniu postaw wiernych. Osiągnięcia Tischnera pozostają ważnym punktem odniesienia w dyskusji o inkulturacji Ewangelii

Apostolic Idea of the Hidden Life According to bl. Honorat Koźmiński’s O zgromadzeniach ukrytych przed światem (Katechizm życia ukrytego) [On the Congregations Hidden from the World – the Catechism of the Hidden Life).

Celem artykułu jest ukazanie idei życia ukrytego oraz jego apostolskiego wymiaru według bł. Honorata Koźmińskiego. Zamiar ten został zrealizowany poprzez analizę i syntezę dzieła pt. O zgromadzeniach ukrytych przed światem (Katechizm życia ukrytego) (Kraków 1901). Praca, przeprowadzona z punktu widzenia teologii duchowości, odsłania najpierw fakt, że życie ukryte ściśle należy do tożsamości zakonnej, a następnie – jego apostolski wymiar w odniesieniu do duchowości stanowej. Obcowanie z tekstem polskiego błogosławionego ma wnieść pewną cząstkę do badań nad jego bogatą duchową spuścizną, tym bardziej, że życie ukryte według Koźmińskiego łączy się w historii duchowości z szerszym nurtem odkrywania tego potencjału przez inne postaci (duchowość pustyni), co pozwala mówić o inspirującym znaku czasu.The aim of this paper is the presentation of the idea of hidden life and its apostolic dimension according to bl. Honorat Koźmiński (1829-1916), a Polish Capuchin and founder of numerous religious orders. This project has been actualised by the analysis and synthesis of the work O zgromadzeniach ukrytych przed światem (Katechizm życia ukrytego) [On the Congregations Hidden from the World – the Catechism of the Hidden Life) [Krakow 1901]. The present examination, made from the perspective of spiritual theology, reveals authentic monastic character of the hidden life and its application to apostolic tasks in various social states. Dealing with Koźmiński’s particular document is to contribute to research on his plentiful heritage, all the more that his idea corresponds with a broader spiritual notion of hidden life in contemporary times

The Role of Regional Elements in the Selected Homilies by Józef Tischner

W swoich homiliach głoszonych pod Turbaczem ks. Józef Tischner wielostronnie wykorzystuje potencjał gwary i kultury góralskiej w procesie duszpasterskiej perswazji przyjmującym formę medytacyjnego oddziaływania. Elementy regionalne tworzą pogłębiony kod komunikacji, w który zostają włączone wątki ogólnego, bardziej powszechnego duskursu ideowego. Fortunne rozwiązania, zwłaszcza wkomponowanie pojęć regionalnych jako miejsc wspólnych niosących w sobie zapis doświadczenia w kontekst nauki chrześcijańskiej, służą dojrzałemu kształtowaniu postaw wiernych. Osiągnięcia Tischnera pozostają ważnym punktem odniesienia w dyskusji o inkulturacji Ewangelii.Jozef Tischner, a Polish famous priest, in his homilies performed on Turbacz moutain employs the potency of Polish highlander’s dialect and culture. The various aspects of his work constitute the process of pastoral persuasion in its meditative form. Regional elements mean the priviledged area of communication of the preacher and the faithful to which some threads of general ideas are linked. The accurate achievements—among which the inputting of regional elements as containing human experience (loci communes) into the context of Christian teaching arises—serve homiletical aims. These Tischner’s orations are an important point of reference in a discours on ‘inculturation’ of the Good News

Wymiary postawy posłuszeństwa w wybranych kazaniach Fabiana Birkowskiego OP (1566–1636)

Birkowski’s sermons show a deep vision of obedience which constitutes a program of spiritual life with its particular dimensions. Obedience as a man’s response to God’s plan is a way of getting all goods prepared by God and God alone, i.e. an ultimate accomplishment of a human heart. This posture means a crucial point of restoration of harmony of creatures made in relation to Jesus through Him the universe is subordinated to the Father. Christ’s submission embraces fulfilment of the Father’s will which expresses itself in service to people and in undergoing an evil in order to redeem the world. Inside this perspective every follower of Christ has to involve his whole spiritual life in obedience so that the corporal offering is supplemented by an act of free will and reason to turn from subjectivism towards real happiness. A very specific dimension of obedience concerns mystical life in which human ordinary way of cooperation with grace is to be replaced by mystical passivity. Thanks to it man is being nourished with new food of contemplation in a rhythm of progressive gratification.The Birkowski’s apprehension reflects good points of early modern Catholic theology that is an optimistic vision of man and his liaison with grace. This program enables him to shape his spiritual experience in every respect by supplying rules of life and divine power. The complete system formulated by Birkowski can be regarded as an outstanding achievement against the background of Polish early modern spirituality along with Akademia pobożności (Krakow 1628) by the other Dominican Mikołaj Mościcki. Their mystical threads are also an interesting issue at the beginning of the XVII c., which turned out a flourishing period called later A Golden Age of Polish Spirituality

The allegorical meditation on the base of The Fasciculus of various prayer by Adam Opatowiusz

This article undertakes the issues of applying the allegorical method of withdrawing meanings from the biblical text during the meditation. It bases on The Fasciculus of various prayer (Fascykuł nabożeństwa różnego) by Adam Opatowiusz (1574–1647). The author used the ways of rhetorical allegorization and biblical theory of senses in order to realize the persuasive aims of prayer comprehended as means of spiritual growth. The rhetorical allegorization includes the relation between biblical senses and human experience, which results in four kinds of allegory: the biblical-biblical, biblical-experimental, experimental-biblical and experimental-experimental allegory. It helps in explaining, developing and referring the biblical meanings to spiritual life being also a pivot of reflection whereas the literary elements are subordinated to the spiritual matter

„God’s Grandeur” Gerarda Manley Hopkinsa. Poetycka ścieżka w głąb kontemplacji

The present paper concerns the question of how Christian contemplation, in the sense of a simple loving gaze on God and His works, could be prepared and supported by poetry by using the properties of poetic speech in the field of semantics, syntax as well as sound effects. The object is God’s Grandeur, a brilliant sonnet by Gerard Manley Hopkins, a poet, priest, Jesuit, a man of spiritual passion. Its analysis along with interpretation, in terms of both poetics and spiritual theology, will allow us to see how aesthetic contemplation works and could bear fruit for a contemporary man’s relation to himself or herself, to the world as well as most importantly to God, the source of created goodness.Poniższe studium dotyczy kwestii, w jaki sposób chrześcijańska kontemplacja w znaczeniu prostego oglądu Boga i Jego dzieł może być przygotowana oraz podtrzymywana przez poezję na skutek zastosowania właściwości mowy poetyckiej w zakresie semantyki, syntaktyki oraz instrumentacji dźwiękowej. Przedmiotem badania jest tutaj sonet God’s Grandeur Gerarda Manleya Hopkinsa, poety, kapłana, jezuity i człowieka o wielkiej duchowej pasji. Analiza dzieła wraz z interpretacją, dokonana w ramach zarówno poetyki, jak i teologii duchowości, pozwoli zobaczyć, jak estetyczna kontemplacja funkcjonuje i przynosi owoce dla relacji współczesnego człowieka do samego siebie, świata, a przede wszystkim do Boga, źródła dobroci bytów stworzonych