Joseph Ratzinger zarówno jako prefekt Kongregacji Nauki Wiary, a przede wszystkim jako papież wniósł wielki wkład w rozwój i implementację prawa kanonicznego. Za szczególnie znaczące należy uznać skierowane przez niego, jako Najwyższego Pasterza, do seminarzystów wezwanie do postawy miłości wobec prawa kanonicznego. W niniejszym artykule poddamy analizie jego wkład w rozwój doktryny kanonicznej w kwestiach poruszanych w przemówieniach do członków Roty Rzymskiej. Przedstawia on w nich kryteria postępu w znajomości i praktyce prawno-kanonicznej i odrzuca błędy, które mogą prowadzić do pewnych nadużyć. Szczególnie godny uwagi jest nacisk na ukazanie pastoralnej wartości prawa kanonicznego oraz na potrzebę zachowania jego ścisłego związku zarówno z miłością, jak i z prawdą. Z drugiej strony papież zwraca także uwagę na małżeństwo, zarówno w kwestii przygotowania do jego zawarcia, jak też obrony jego istotowych właściwości.

The paper presents unequivocal arguments in favour of the procedural nature of the canonical confrmation of holiness, as regards the process of beatifcation and canonization on the diocesan level. It was also underlined by Cardinal Prefect of the Congregation for the Causes of Saints on 18 February 2008 in his intervention, concerning the Instruction issued by the Congregation and approved by the Pope, on stricter obeying the existing law. It was clearly stressed by the Cardinal that the document is not legislative in nature but is an administrative act of the Congregation for the Causes of Saints. He also rejected the common and false opinion that Pope John Paul II allegedly replaced procedural methodology in canonical processes of the confrmation of holiness by a methodology of historical-critical research. The Italian term “inchiesta” is to be understood not as a solely scientifc inquiry but also procedural. The interpretation of the internal regulations of the Congregation and its doctrine are in favour of the canonical procedure, which is analogous to ordinary canonical processes both in the diocesan and in the Roman phase. Eventually, the paper refers to the nature of the fnal decision of the pope in cases of beatifcation or canonization, which proves that the canonical confrmation of holiness in the Church is complex and unique to this kind of cases.

A new approach to the transformations of the matrices of linear continuous-time systems to their canonical forms with desired eigenvalues is proposed. Conditions for the existence of solutions to the problems were given and illustrated by simple numerical examples.

In 2010, three Polish scholars published A Preliminary Report on the Wanli Kanjur Kept at Jagiellionian Library, Kraków.1 It was at this time the world began to know that the Jagiellonian Library has an incomplete collection of the Tibetan Kanjur printed in the Wanli period (1573–1620), as well as many other Tibetan texts, manuscripts and xylographs.2 The library also possesses a huge collection of Chinese Buddhist literature, including the Yongle Northern Canon. There is also a scripture that does not belong to the Chinese Buddhist Canon, or Daoist Canon, or Baojuan ����.3 In June 2017, the author discovered one volume of the Buddhist text entitled Saddharmapuṇdarīka Sūtra in the Tangut language. This is particularly precious as it is the only extant copy worldwide. These volumes of the Tibetan Kanjur and the Yongle Northern Canon were obtained by a German scholar and collector named Eugen Pander (1854–1894?) who got acquainted with the reincarnated Tibetan Buddhist Master Thu’u bkvan Khutugtu of Yonghe Temple in Beijing. The volumes were shipped to Berlin around 1889 where they were placed in the Museum of Ethnography in Berlin and later moved to the State Library in Berlin. In 1943, the Allied Forces began to bomb Berlin and the Germans made an effort to hide their treasures. They transported over 500 boxes of books from the State Library in Berlin to Książ castle, and then to the Cistercian monastery in Krzeszów. After WWII the region was on the Polish side of the border. All the treasures, including Beethoven’s manuscript of the “Ninth Symphony,” and the Mozart’s manuscript of “Magic Flute,” were transferred as a deposit to the Jagiellonian Library in Kraków.

This is an obituary of Harold Bloom and a brief review of his two books: The Western Canon and How to Read and Why, which were recently translated into Polish. It also outlines Bloom’s unique conception of literature and his praise of solitary reading.

Artykuł niniejszy stanowić ma przyczynek do szerszych rozważań i dyskusji dotyczących pomijanych wciąż kwestii garnizonowej architektury krajobrazu, jej kanonu – istoty miejsca, jego tożsamości. Jak dotąd zagadnienia przestrzeni garnizonowej, jej atrybuty – architektura, elementy zagospodarowania, zieleń znajdowały się poza nurtem naukowych rozważań, stanowiąc swoiste tabu z różnych racji i cezur. Jako tereny zamknięte, a po zakończeniu wojskowych funkcji, jako powojskowe, predysponowane są szczególnie do pełnienia znaczącej roli w relacjach urbanistycznych obszarów śródmiejskich, ich współczesnych kreacji konserwatorskich. W przywołanych projektach i realizacjach stanowić mogą przykłady kierunków rozwoju uwzględniających ich uprzednią wojskową tożsamość – ducha miejsca.

This research analysed the availability of phytoplankton and the growth rate of Vannamei shrimp in relation to water quality changes. The research was carried out in February–March 2021 for a half cycle of shrimp cultivation in two ponds of the Brackish Water Fish Culture Probolinggo Laboratory in Probolinggo, East Java, Indonesia. The research used a descriptive method and included a survey. Sampling was made every two weeks for two months. Nine parameters were measured and ten shrimps were taken for a specific growth rate ( SGR) measurement once per sampling. Data were analysed using the principal component analysis (PCA) and canonical correspondence analysis (CCA). Secondary data of water quality were added for the PCA. The results show that the phytoplankton found in the first pond consisted of Chlorophyta, Chrysophyta, and Cyanophyta, whereas the phytoplankton in the other pond included Chlorophyta, Chrysophyta, Cyanophyta, and Dinophyta. The abundance of phytoplankton ranged from 12–80∙10 ³ cell∙cm ^–3, which indicated eutrophic waters. The PCA demonstrated that pH, nitrate, and total organic matter (TOM) significantly influenced phytoplankton abundance in the pond. In addition, water quality parameters, such as temperature, transparency, salinity, nitrite and phosphate levels, were tolerable in both ponds for the growth of shrimps. However, the level of pH was lower than the aquaculture quality standard, whereas those of nitrate, ammonia, and TOM were higher. The growth rate of Vannamei shrimp increased by 0.76–7.34%∙day ^–1.

Although he was only recognized as the patron saint of Poland by the Vatican in 2002, St. Andrzej Bobola was accorded a cult following much earlier than this, and venerated as the saint protector of the Polish-Lithuanian Commonwealth. He was seen as a special defender against the threat from first Tsarist Russia, then Orthodox Russia, then the Soviet Union – the Blessed’s intercession was associated with the victory of the Battle of Warsaw in 1920. For this reason, his beatification and canonization were part of political discourse.
Andrzej Bobola’s relics were originally stored in the Jesuit church in Pińsk, moved to Połock after its closure, and were taken to the Hygienic Exhibition in Moscow in 1922. Recovered thanks to the Pope’s intervention in 1924, they were taken to the Il Gesù Church in Rome. By the 1920s, Polish church authorities were already making efforts to canonize Andrzej Bobola and return his relics to Poland. Several Polish cities tried to obtain the saint’s remains, including Vilnius, Warsaw, Pińsk and even Janów Poleski.
The canonization, which took place on 17 April 1938, in particular the ceremonial return of the relics of St. Andrzej Bobola to Warsaw in June 1938, took the form of a great religious and patriotic demonstration. It was accompanied by numerous ceremonies in which the highest church and state authorities participated, with extensive paratheatrical scripts, as well as specially designed decorations and music composed for the occasion. The press reported these in great detail, constituting a fascinating case of an event of both great religious significance and broad political context.

The putting on of spectacular ceremonies finalizing the acts of beatification and canonization of Stanisław Kostka, taking place in the principal Jesuit centers of the Polish-Lithuanian Commonwealth, was an important artistic activity of modern times. The content programs of the decorations which accompanied the celebrations between 1606 and 1726, known to us from written sources, reflect the propaganda of the Kostka ceremonies. The oldest occasional decorations and outdoor shows taking place in the city of Jarosław had been organized on the initiative of his relative Anna née Kostka Ostrogska. They were organized in connection with the proclamation of Stanisław Kostka as Blessed by Pope Paul V in 1606. The theme of the decorations accentuated the importance of the moral values of this ascetic follower of the Counter-Reformation Church, while the widely used language of allegory defined his individual spiritual values and illustrated scenes from his life and miracles.
However, Stanisław Kostka soon became seen as an advocate of the Polish Lithuanian-Commonwealth in its military struggles in the East, especially in the conflict with the Ottoman Porte. After the victory of Chocim (Khotyn) in 1621 he was revered as the patron saint of the Polish knighthood, and after the victory at the Battle of Chocim in 1673 he was rapidly proclaimed (in 1674) one of the main patrons of the Kingdom of Poland and the Grand Duchy of Lithuania. It was this aspect of Kostka’s promotion that was used in the decorative themes of his thanksgiving ceremonies after the closing of the beatification process and the decree of canonization by Pope Clement XI in 1714. The decorations of the Jesuit Church in Lublin, described in detail in the records of the Society of Jesus (1715), explained and glorified the new role of the young saint. His role as a guarantor of peace and stability of the Commonwealth, revealed in God’s eternal plans, was presented through astral configurations and complicated semantic systems. Kostka’s canonization, which had raised the importance of the Polish-Lithuanian Commonwealth, as being linked to the papacy and the Catholic faith, was seen as the culmination of a great historical message and the revelation of the secret given to Poland, also recognizable through astral configuration.
The military and diplomatic triumph over the Ottoman Porte was considered a breakthrough moment, opening a period of happiness achieved thanks to Kostka’s intervention and the support of Heaven. The result of a united front in the battle with a common enemy was to achieve a state of happiness that strengthened the ecclesiastical and monarchical order, an idea taken up by the decorations seen in Jarosław and Vilnius, amongst others. The ad hoc political content was moved to the sphere of the monastic political philosophy and historical theology.
An allusion to the happy future that mathematicians had supposedly predicted was also included in the decorations. After the partition of Poland and the dissolution of the Jesuit order, the revival of the fading cult of Stanislaw Kostka took place in the Second Polish Republic, particularly during the jubilee celebrations of the 200th anniversary of his canonization in 1927. This was seen in the ceremony of bringing his relics from Rome to the new church in Rostków, which was attended by the President of the Republic of Poland Ignacy Mościcki. However, there was a significant change in semantics as Stanisław Kostka was now described as the patron saint of children and youth, frequent Holy Communion and felicitous vocational choices.