ŚLĄSKIE STUDIA HISTORYCZNO-TEOLOGICZNE

ACTIO FORMATIONIS SPECTANTIS AD ORIENTEM CONFIMI EPISCOPATUS WRATISLAVIENSIS ET CONSISTENS IN EVENTIBUS POLITICIS SAECULO XVIII EXEUNTE ET XIX INSCIPIENTE. COLLATIO ORIGINIS BULLAE "DE SALUTE ANIMARUM"
Ex articulo XIII conventus Peter sbur gens is de die 26/15 ianuarii 1797 a. termini dioecesani cum finibus territorii occasione secuinidae (1793) et tertiae (1795) parti tionis Polonia e occupati congruendi essent. Qua de causa Fridericus Gulielmus III, rex Borussiae, incipiente mense februarii 1798 a. episcopo cracoviensi omnia iura ad partem per se occupatam dioecesis cracoviensis, id est ad decanatus leloviensem et severiensem in regione districtuum czenstochoviensis, pilicensis et severiensis, et insuper ad episcopales pagos Chełm, Imielin et Kosztowy in regione plessnensi detraxit et in episcopum wratislaviensem transfudit et papam ad rem confirmandam certiorem fecit. Curia episcopalis wratislaviensis, contra voluntatem regis iurisdictione delegata ab episcopo cracoviensi assecuta, administrationem totius regionis - Nova Silesia nuncupatae - Martino Siemieński, parocho in Koziegłówki et posteriori episcopo-suffraganeo gnesnensi, mandavit. Publicam incorporationem Ignatius Raczyński, episoopus posnaniensis et delegatus apostolicus, die 5 maii 1801 a. in oppido Żarki, breve papae Pii VII de die 9 septembris 1800 a. Accepto, peregit. Post conditionem terrae warszawiensiis principis imperio subiectae, in cuius terminis etiam "Nova Silesia" amplecta erat, episoopus wratislaviensis adminiistrationem huius regionis archiepiscopo gnesnensi ad tempus delega vit. Sed incipiente anno 1811 gubernatio warszawiensis ab episcopo wratislaviensi restitutionem illius regioinis ad dioeceisim cracoviensem repetivit. Tune episcopus sub vi regis Borussiae in restitutionem ea conditione consensit, ut antea administratio decanatuum plesnesis et bythomiensis, ab initie ad dioecesim craooviensem pertinentium, in episcopum wratislaviensem transfunderetur. Quberinatione waiszaviense consentiente episcopus cracoviensis die 22 novembris 1811 a. Illam delegationem dedit. Denique bulla "De salute animarum" de die 16 iulii 1821 a. incorporationem decanatuum plessnensis et bythomiensis ad dioecesim wratislaviensem declaravit.

CENTUM ANNORUM DECANATUS MYSLOWICENSIS RESPECTU PATRIARUM ET SOCIABILIUM QUESTIONUM PROGRESSIONI INDUSTRIAE ADIUNCTARUM
Decanatus myslowicensis, maturius pars decahatus bytomiensis, erectus est die 28 augusti 1868 a. et complexus est huius temporis paroecias Bogucice, Chorzów, Dziećkowice, Katowice, Królewska Huta, Mysłowice et novoerectam paroeciam Roździeń scilicet Szopienice. Anno 1849 - iuxta annuarium dioecesis wratislawiensis - in illis paroeciis inter 41 266 catholicos habita ve runt 410 germani. Progressio industriae locorum postulavit amplificationem incolarum numeri, exstructionem novarum coloniarum, exaedificationemque villarum, quae adhuc fuerant. Lucrum operariorum metallorum et officinarum exiguum et insufficiens ad sustentationem familiae erat. Tempore discidii, quod vocatur "Kulturkampf", non tantum Ecclesia catholica sed etiam sermo riativus in nostra regione impugnati sunt et lingua polonica ex scholis et officiis exclusa in vita familiari et ecclesiis persevera vit. Qua de causa post mitigationem vocati "Kulturkampf" ex una parte multitudo hominum pugnavit, ut lingua vernácula in scholas et officia induceretur, ex altera parte gubernium prussicum omnes et omnia, quae polonice erat, persecutum est. Interim in crescentibus pagis forsique novae paroeciae et ecclesiae erectae sunt, nempe in Brzezinka, Dąb, Hajduki, Katowice - altera paroecia -, Królewska Huta - altera paroecia -, Lipine, Świętochłowice, Załęże. Anno 1908 immutatus decanatus myslowicensis continuit paroecias Brzezinka, Bogucice, Dąb, Dziećkowice, Katowice - duas paroecias -, Mysłowice, Szopienice, Załęże atque a decanatu bytomiensi disiunctas paroecias Michalkowice et Siemianowice, ad quas accessae sunt novoerectae paroeciae Mała Dąbrówka, Janów-Giszowiec, Siemianowice-secunda paroecia. Primo bello mundi finito et plebiscito peracto totus decanatus myslowicensis cum aliis partibus Silesiae Superioris ad republicam Poloniam adiunctus est et membrum per bullam "Vixdum Poloniae unitas" de die 28 octobris 1925 a. erectae dioecesis Katowicensis formavit. Sed iam tempore administrationis apostolicae transmutatio decanatus a. 1923 exsecuta est et separatis Katowice cum confinibus paroeciis permanebant Brzezinka, Dziećkowice, Janów, Mysłowice, et assignatae sunt decanatu myslowicensi Lędziny, Chełm, perinde novoerectae paroeciae Imielin, Krasowy, Nowy Bieruń, posterius Bojszowy et Brzęczkowice. Eo modo decanatus usque ad hoc tempus omnino industrialis immutatus est in decanatum maxima ex parte ruralem, qua de causa universa questus inopia paululum percepta erat. Annis occupations inter 22 sacerdotes decanatus quinqué in castris concentratis trucidati sunt. Post vacationem ab occupantibus centra curae anirnarum et novae ecclesiae in Hołdunów, Urbanowice, Giszowiec, Morgi, Wesoła conditae sunt. Nova temperatione a. 1955 peracta decanatus myslowicensis sequentes paroecias continebat: Brzezinka, Brzęczkowice, Chełm, Dziećkowice, Giszowiec, Imielin, Janów, Krasowy, Morgi, Mysłowice, Szopienice, Wesoła cum 35 sacerdotibus curam animarum agentibus et fere 110 000 catholicis. Die 19 iunii 1969 a. peracta est novissima dismembratio, qua secuta infra términos decantus remanent paroeciae: Brzezinka, Brzęczkowice, Dziećkowice, Krasowy, Morgi, Mysłowice, Wesoła, explentes decreta II Concilii Vaticani.

RES PROPOSITAE CONVENTUUM DECANALIUM SILESIAE SUPERIORIS ANNIS POST ITA VOCATUM KULTURKAMPF USQUE AD PRIMUM BELLUM GENTIUM
In commentatione inscripta: "Res propositae conventuum decanalium Silesiae Superioris annis post ita vocatum kulturkampf usque ad primum bellum gentium" delatae ad huius temporis episcopum wratislaviensem Georgium Kopp relationes conventuum annuorum in vicariatibus foraneis pertinentibus ad hodiernam dioecesim Katowicensem et continentes in fasciculis sequentes quaestiones et deliberationes: 1) Clerici et eorum existentia, 2) Reductio fundationum, 3) Liturgica, 4) Cura animarum in genere, 5) Cura animarum iuventutis, 6) Oppugnatio oblectationum et ebriositatis, 7) Associationes, 8) Schola: a) explicatio generalis, b) contentio linguae vernaculae, e) custodia instructionis religiosae, d) missio canonica, 9) Familia ecclesiastica, 10) Varia breviter disseruntur.

The authority of the Bible in evangelical tradition. Summary
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.

THE RELATION "THEOLOGY - BELLES-LETTRES" IN HISTORICAL PERSPECTIVE
Connections between theology and belles-lettres have a long history lasting more than 2000 years. Their roots ought to be sought in Pauline writings, whose author quotes and interprets the texts of Aratos of Soloi, Menandros and Epimenides of Knossos. Most writings of the patristic period tend to maintain an apologetic attitude towards lay literature. But at the same time there is evidence of theoretical and practical sympathy that the Fathers of the Church felt towards "pagan books", to be found in Clement of Alexandria's idea of "kosmika paidea", St. Augustine's pastoral advice as well as that of Jerome's and Basil the Great's, but most of all in the use non-Christian literature as "praeparatio evangelica", propounded by Eusebius of Caesarea. Scholastic theology, which stressed rational perfection of theological discourse regarded literature (especially poetry) as "the lowest of all philosophical exercises" (Albertus Magnus). And yet even the mediaeval approach, exemplified by Thomas Aquinas, Alanus ab Insulis and monastic theology perceived in poetry important allegorical and symbolic values. A real split took place at the time of post-Tridentine theology, based on extremely rational philosophy of the Enlightenment, which rejected all kinds of "literariness" or "poetry making". On the other side was the literature which more and more often negated the contents and values of Christian preaching. It is only in the epoch of the Vatican Council II that we witness a return to ancient closeness, cooperation and creative dialogue; as inspirations of litarary nature have been functioning in the theologies of all times. The theology of so called "St. John's description", understood as "poetics of faith", "poietic" theology are just a few selected examples. Theology and belles-lettres share twenty centuries of "historical experiences" rich in tension and dialogue. And they ought to become a foundation of fruitful interdisciplinary cooperation of post-Vatican Council theology and contemporary belles-lettres.

Truth and Freedom in Modern Theological Hermeneutics. Arguments of Joseph Ratzinger/Benedict XVI
Having been distorted since modern times, the notions of truth and freedom have been radically juxtaposed in post-modern world views, consequently resulting in losing the very values: the truth is questioned, while freedom is deter-mined and limited by worldly purposes. Joseph Ratzinger/Benedict XVI shows that the terms are, de facto, theologically important (theological hermeneutics), i.e. they may be fully and properly understood from the heart of Christian faith. God is the right guarantor of the truth (involving the existence of the objective and judicious reality) and the embodiment of god’s son, logos, is the ultimate argument for its attainability and cognizability. When Jesus confessed: ‘I am the truth’ (John, 14.6), he convinces that the truth is universal and belongs to god. Thereby, it remains universally binding – it is the appropriate basis of ethos. The truth constitutes the key to interpret reality and a superior (independent) criterion for its arrangement (also in the social and political sense). Thus, the task of Christianity and theology is to restore the proper, Christological understanding of truth and freedom for the world, as well as their inseparable, redemptive relationship: ‘the truth will set you free’ (John, 8.32).

European Solidarity and the Warin Ukraine–Crisis, Attempt or Deficit? The Perspective of Poland and the Countries of Central and Eastern Europe
The principle of solidarity is a key principle of social life in Catholic social teaching. It is also inherent in the culture of Europe and in the European Union documents. The extreme situations taking place in Europe allow to verify if the rule is actually applied in the solving of European problems. An important event in Europe in recent years is the war in Ukraine. Ukraine, aspiring to membership in the European Communities and associated with the European Union, has been encompassed by the principle of solidarity. Europeans living in the post-communist EU countries recognize, however, that solidarity is not the only key to solving the problem of Ukraine. Sometimes more important than solidarity seem to be the particular economic interests of the countries of the “old” EU , and solidarity remains a task to be accomplished.

THE CHRISTOCENTRISM IN THE PRIEST'S WORD MINISTRY
Contemporary homiletists in their works on priecher's homilies stress a principle concentrating them round the main imperative - the Christocentrism. In Polish homiletics of the first half of 20th century under the influence of German homiletics and biblical and liturgical current one may see that the Christological sermons has been stressed. In turn - under the impact of kerygmatic revival - more and more the principle of the Christocentrism in the post-Vatican II theology and in homiletics based on it has been developped. The Christocentrism is then the main principle that allows to select and put the sermon in a right way. It has its deep biblical justification, arises from the teaching of the Second Vatican Council and post-Vatican II popes' teaching - especially from the teaching of John Paul II (among others "Redemptor hominis"). The preacher should take under consideration the principle of the Christocentrism while teaching about the faith truths (e.g. about the Church, Virgin Mary and saints, liturgy) and about principles of Christian life. His word ministry will not be then only a dry and abstractive interpretation of doctrine, but through Christ in the Holy Spirit it will lead the listeners to unity with God the Father. The Christocentrism from its nature will force the priest to accentuate the truth about the influence of the Holy Trinity on people lives.

AFRAHAT EXPOSÉ DU JEUNE (TRADUCTION POLONAISE ET COMMENTAIRE)
Résumé
Afrahat, le "Sage Persan" (260/275-345), dans sa Demonstratio de ieiunio, a développé le sujet du jeune. Ses considérations font suite a la discussion sur la foi et l’amour qui les a abordés dans ses premiers deux traités. Les Demonstrationes ne vise pas directement les juifs; ils sont d’abord adressés aux membres de l’Ordre, pour qu’ils rassurent la foi inquiete de la communauté. Dans l’ Exposé du jeune le Sage Persan n’entre pas en controverse avec ceux qui veulent pratiquer le jeune le meme jour que les juifs. Il se refuse a adopter la problématique des jours, et se contente d’inviter a la conversion a l’exemple de Jésus. Afrahat montre la maison de foi et d’amour qui se remplit par les bonnes oeuvres du jeune et de la priere. Par les preuves scripturaires et les témoins bibliques le Sage essaye a persuader que les différentes privations matérielles ne prennent sens et valeur que si le coeur est pur, c’est-a-dire non melé de dulicité ou de méchanceté.

Canonical Exegesis and the Analogy of Faith According to Joseph Ratzinger (Benedict XVI)
The Second Vatican Council in the Dogmatic Constitution Dei Verbum provided exegetic guidelines on the interpretation of the Scripture. Post-council exegesis focused mainly on the historical-critical method which analyses the human dimension of the Holy Scripture. Therefore, Benedict XVI reminded of the necessity of using theological principles in the exegesis and showed their indepth theological basis. The hermeneutics of faith postulated by the pope includes three criteria that allow to grasp the divine dimension of the Bible; two of them were discussed in this article. “Canonical exegesis” takes into consideration the unity of the Holy Scripture, while the “analogy of faith” enables the believing exegete to interpret properly the text written by the believing author. The article also deals with Joseph Ratzinger’s (Benedict XVI’s) comprehension of the Revelation, as well as the differences between the Revelation and the Holy Scripture. It is hermeneutics of faith that enables one to rise above the “letter” and reach the “spirit” of the inspired texts