This article analyzes the poetic imagery of the bilingual, Polish-German, author Piotr (Peter) Lachmann. The key images of his poems bring into focus the problem of keeping up the ties between the world of the living and the world of the dead. Lachmann’s term for this kind of remembrance, made possible by the abundance of pictorial records (photography, fi lm) that transcend the linear axis of time, is ‘sepulchral humanism’. While examining the relations between sacrum and profanum in Lachmann’s verse, the article also notes their contamination by depictions that draw on the aesthetics of disgust and ugliness. Finally, the article discusses the German themes in Lachmann’s poetry and his intellectual bond with Tadeusz Różewicz, a poet and playwright with a better understanding of German culture than most Polish writers of his (post-war) generation.
The main objective of the paper is to show original theological emphasis on Peter the Apostle. Chapter 21 is considered to be a later addition to the Gospel of John. It is necessary to pay a special attention to related issues of editorial text. Despite its seemingly simple structure John 21: 15-19 poses other challenges. One of them is a puzzling variation of terminology. It is therefore necessary to draw attention to possible variants of critical-literary assessment of the biblical text. In John 21: 15-19 Peter is presented as a shepherd. This par-ticular mission is given to him by the Risen Jesus. The flock, which he has to feed, remains Jesus’ property. John 21:18-19 associated the ministry of Peter with his martyrdom. The entire passage has an ecumenical significance. The delegation of pastoral authority can be treated as a one-off event. The historical context of John 21 indicates the unifying character of the ministry of Peter the Apostle. Proper reading of the text can facilitate dialogue on the nature of the primacy of the Bishop of Rome.
Exegesis of Matthew 16:13-20, made in the light of historical and doctrinal terms occurred after 70 years in Judea, in which the evangelist Matthew was presented with its Judeo-Christian Church, indicates clearly existing in the text emphasis and related them to universalist objectives . They primarily guided him to define the saving message of Jesus the Risen of being Christological and Ecclesiological, in the final version edited by himself, in the Gospel of the Kingdom at the turning point for the fate of the Palestinian Church. The scene from Caesarea Philippi is edited in a manner which allows Peter to run his church in the Hellenistic world in order to gain complete doctrinal confidence that the same power of binding and resolving in heaven and on earth which he received from Jesus Simon Barjon to exercise it in the land of Israel, is also possessed by Simon Peter to celebrate it with the same saving efficiency in the lands of the heathen. Without this doctrinal certainty, it would probably be impossible to guarantee its further Judeo-Christian existence in the world of ethnochristians and gentiles.
As we know the idea of papacy defined during the First Vatican Council is one of the biggest problems for the unity of Christian Churches. The author of this article attempts to re-interpret the statements of the Council relating to this matter. It will be done against the background of the theology of faith that definitely relates the content of faith (fides quae) to the fides qua. In this way, certain statements regarding faith, also referring to the pope, are relativized, but not in the sense of elimination, but in the sense of their intense reference to the center of biblical faith. We have also the possibility to give every time a new shape of papacy, understood as a “ministry of unity”.
This article attempts to throw some light on what may be called Poland’s new national-identity literature and its leading fi gures, Jarosław Marek Rymkiewicz, Wojciech Wencel and Przemysław Dakowicz. They see their work as a psychopolitical educational tool in the service of a patriotic mission to reactivate the ‘real’ national identity. They believe that such an identity is necessary for individuals to develop strong personal identities, founded on a sense of belonging to an integral national community. Rymkiewicz, Wencel and Dakowicz champion this, somewhat archaic, model of national identity which claims total commitment from its members in virtually all their writings. This article focuses on the rhetorical devices used by the new national-identity literature to present and promote its key concept, especially the idea of a ‘sublime’ ethnic community, or a sentimentalized vision of a Polish Commonwealth.
In December 1939 the Deputy Führer Rudolf Hess performed the ground-breaking ceremony for the Oder-Danube Canal, with Austria, Poland and the Protectorate of Bohemia and Moravia already under German control,. Besides connecting the Oder and the Danube, resulting in a nonstop waterway from the Baltic Sea to the Black Sea, spatial planning authorities, he saw the canal as a fundamental addition for the ‘second Ruhr valley in the East’ (Upper Silesia). The outcome of this connection would have been a widely expanded trade between northern and southern Europe. The trade might become then faster and cheaper, a wide array of strategic materials like coal, ore, petroleum and petrol would have been accessible for industry and armed forces. Due to the war progress the work on the canal had to be discontinued in 1940. One of the profiteers of the canal should have been the seaport in Szczecin, located at the intersection of the Oder and the Baltic Sea. Therefore a think tank called the ‘Oder-Donau-Institut’ has been found to deliver scientific arguments reinstating the work on the canal under the lead management of the economic chamber of Pomerania (Szczecin) in close contact with the University of Greifswald. The director of the institute was Heinz Seraphim, professor for political economy at the University of Greifswald. Under his leadership, the well-financed institute started to work not only for the economic interests of the economic chamber but also for the SS-Reichssicherheitshauptamt.