Polonia Sacra, 2007, R. 11 (29), Nr 20 (64)

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Kard. Stanisław Dziwisz, Świadectwo. W rozmowie z Gian Franco Svidercoschim, Warszawa 2007, stron 231
Dulian, Renata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Statuty Synodu Archidiecezji Lwowskiej i Diecezji Łuckiej (1995-1997) odzwierciedleniem wskazań Vaticanum Secundum
Dyduch, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Il Sinodo dell'Arcidiocesi di Leopoli negli anni 1995-1997 decise di rinnovare la Chiesa di Leopoli secondo le indicazioni del Concilio Vaticano II. Esatta analisi delle decisioni del Sinodo mostra, che esso riflette l'insegnamento del Concilio e specialmente l'insegnamento sulla Chiesa particolare come comunione del Popolo di Dio, nella quale esercitare il potere ha carattere pastorale e la sinodalità è la forma di eseguirla. Il Sinodo si servì della ricca tradizione della Chiesa di Leopoli.
Eucharystia pustelnika z Hoggaru
Godawa, Marcin (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
An insight into the Eucharistic spirituality of the Blessed Charles de Foucauld allows us to discover it and treat it not only as a phenomenon of history, but also as an important point of reference for contemporary spiritual quest. A telling story of a Eucharistic unity and transformation of the Hermit of Hoggar becomes for Christians an argument for the constant return to an inexhaustible mystery, which has an answer to questions of all times and is a source of the most beautiful inspiration.
Głos Kościoła w obronie biednych na arenie międzynarodowej
Piwowarczyk, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Business activity undergoes global transformations, which apply to the whole world and all societies. The process of “shrinking” of the world and the growing interdependencies between regional processes make us look at the problem of poverty widely and globally. Poverty is now closely related to liberalization of trade on a world's scale, flight of the capital, lack of consequences, mistakes in economic decisions, domination of economic powers and international firms. These processes often bring about exploitation, enslavement and uncertainty, especially in smaller and weaker subjects of economic life. Through the upbringing to overall human solidarity and perceiving the world as a common home for everyone, the Church prepares the basis for international dialogue. The presence of the faithful in the activity of various international institutions, and the example of being interested in the problem of the poorest, should sooner or later bring fruit in a new, more Christian and humane treatment of these who remain in poverty.
Duchowość kobiety według zamysłu Bożego
Wejman, Henryk (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
With the progress of postmodernism, which brings far-reaching ethical relativism, with the growth of pluralism, which does not accept universality of moral norms and, finally, with bigger and bigger secularization, which stripes all moral choices of their religious reference and brings various social pathologies, which hurt human nature, a call for a social renewal gets louder and louder. Unquestionably, a great service to such a renewal may be made by women. Assuming a life in accordance with God's plan, i.e. living in the spirit of physical and spiritual maternity, they will contribute to the preservation of mankind and to the growth of morality of man in the face of God, his or her fellow creatures and all creation.
Communio personarum w nauczaniu Jana Pawła II. O tworzeniu dojrzałej wspólnoty małżeńskiej
Drzyżdżyk, Szymon (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Marriage and family constitute an integral and an extremely important element of every society. Together they play essential functions within the global society, within the scope of its biological reproduction and in the field of socializing of individuals and preparing them to function in a rapidly changing society. If the functioning of families and their condition deteriorate, the functioning and well-being of individuals and societies will, likewise, be negatively influenced. It is in the interest of individuals and society to have properly functioning families and to create the conditions for their proper functioning. The Church wants to participate in this great enterprise, i.e. the proper functioning of family and marriage. John Paul II, who cared so much for the well-being of an individual family and marriage, points to communio personarum as a way to live and function for individual persons in mutual relations, through which they confirm and affirm themselves and create a closer interpersonal community. Developing the communion between man and woman leads not only to breaking family ties but also to rejection of the self, to spiritual sacrifice in order to create something new and one with another person – one body. In such a way a union of persons is created. It consists in a total, mutual gift; which is also, but not solely, a gift of bodies, as it consists in complete melting of desires and feelings and the whole life of both. One body means a complete spiritual and bodily unity. Sacramental marriage creates a total material, somatic, psychic, social, moral, spiritual and religious community, as a result of which one heart and one soul is created, as it were – communio personarum – community of persons, their close communion.
Św. Teresa od Jezusa: mistyka i bogactwo duchowości kobiecej
Wilk, Anna (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
The paper shows the richness of inner life as seen in the life of St. Teresa of Avila. Her mystical life is especially valuable because of the problems connected with the religious situation in Spain at that time, when pseudomysticism was developing outside the Church. Teresa describes man's way to mystical unity with God using an image of seven homes. In this way we learn about the richness of her inner life. Confronting the inner experience with the reality of her life, we see a woman who is very much engaged in the matters of the world and at the same time experiences a deep unity with God, which brought about concrete and faithful service of the Church.
Duchowość kobiety i tajemnica Królestwa Bożego
Paszkowska, Teresa (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
A lot is written nowadays about spirituality and identity of women, various aspects of their life or dimensions of their mystery; the point of reference depending on the subject of research. Conclusions that are finally reached depend on the adopted assumptions, the choice of sources and researchers' zeal. The reality of women in the Church had a lively presence; the teaching and acting of Jesus considerably clarified the interpretation of a woman's mystery, while theologians even perceive the spirituality of women as a factor, which, by analogy, allows us to read the laws and mysteries of God's Kingdom.
Jan Paweł II o powołaniu kobiety w rodzinie i społeczeństwie
Lubowicki, Kazimierz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
John Paul II sees in womanhood a great, necessary and irreplaceable gift, which transforms and builds not only relationships of individual persons, but these persons themselves. He notices at the same time that this gift must be present in the framework and in the life of the Church and the world. The predominant message of the pontiff's teaching in this matter can be summarized with the help of the following three terms: dignity, „genius” and vocation of women. Speaking of vocation, the pope points to a mutual and unbreakable connection between woman's vocation in the family and in the society. It should be stressed that all addresses of the pope are full of hope that a deeper involvement of women in the life of the Church will enrich it and bring it a lot of good. In this involvement the pope sees a source of hope for the future. „Can we imagine, he asks, what great benefits the pastoral activity of the Church will acquire and how much the countenance of the Church will beautify when the „genius of women” is able to fully express itself in various aspects of its life?”.
Godność kobiety w pismach św. Teresy od Jezusa
Gogola, Jerzy Wiesław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
St. Teresa of Avila is a telling example of a person who fights for the dignity of women even against Church authorities. Her strength lies in her mystical experience of God, which helps her discover the source of dignity of a human being, regardless of gender. While confirming the truth of Revelation with regard to human dignity she shows us at the same time what determination we should show in our fight for the truth disregarding convenient social habits that lasted for centuries.
Sylwetka duchowa Sługi Bożej Leonii Marii Nastał, służebniczki Starowiejskiej (1903-1940) na tle epoki
Machniak, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Sister Leonia Nastał believed in the love of God, the kind father, thus becoming his beloved child. She was granted the grace of mystical life. She lived in the shade of St. Theresa of Lisieux, from whom she drew inspiration for her spiritual life. She bequeathed her deep inner experience focused on an idea of complete surrender to Christ, like an infant, without reservation or keeping anything for herself. Experiencing the love of God like a little baby in the hands of good God, she discovered the mystery of “spiritual infancy” By this she meant something more than being God's child, just as an infant is totally dependent on its parents and is even unable to express its needs or feelings. Sister Leonia built a strong relationship with her Creator, who was for her not only a giver of life, but a loving father, who cares for his child and chooses the best things for her.
František Trstenský, Aby si poznał spoľahlivosť učenia. Ŭvod do Nového zákona, KBD Svit 2006, stron 92
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Powołanie do świętości według św. Alfonsa Liguori
Saj, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Il programma pastorale della Chiesa polacca per quest'anno si concentra intorno un slogan: „Fratelli guardiamo alla nostra vocazione”. Lo slogan si riferisce all'insegnamento del Papa Benedetto XVI, il quale sottolinea in modo particolare la chiama dell'uomo alla santità. Dire, che la santità non è riservata soltanto per alcuni nella Chiesa, non sorprende nessuno. Infatti tutti battezzati, nonostate la loro posizione nella Chiesa sono chiamati alla santità, cioè vivere pienamente in Cristo Gesù. La chiamata alla santità è lo scopo che durante il nostro pellegrinaggio terrestre possiamo raggiungere ad un certo livello. Paragonando il tempo di oggi col tempo, in cui ha vissuto s. Alfonso de Liguori (1696-1787) non troviamo la differenza. Il pensiero teologico di s. Alfonso, fuorché alcune cose, è molto simile. Molto caratteristiche sono le motivazioni della chiamata alla santità: l'amore di Dio verso l'uomo, amore dell'uomo verso Dio e compiere la volontà di Dio. L'accettazione di queste realtà, la pratica di vita può aiutare ciascun fedele ottenere la santità nella vita quotidiana. L'articolo presenta proprio questo atteggiamento verso la santità, che propone s. Alfonso che è molto attuale anche nel tempo d'oggi.
Rola „geniuszu” kobiety w budowaniu „cywilizacji miłości” na podstawie nauczania Jana Pawła II
Otrząsek, Agnieszka (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
In their service to a concrete person, women „fulfill this form of affective, cultural and spiritual maternity” (Lk 9) which – because of the influence they have on the building of the „civilization of love” – is invaluable. The fundamental progress of humankind is not measured solely in scientific and technical categories, though even these fields are not short of a great contribution made by women. A social and ethical dimension, which includes interpersonal relations and spiritual virtues, is of greater importance. In this respect the participation of women, who serve this dimension by realizing their „genius”, is invaluable. This often happens naturally, without much fuss in everyday interpersonal relations, especially in family life (see Lk 9), whence it radiates on the whole society and the life of the ecclesiastical community.
Wielcy kaznodzieje Krakowa, K. Panuś, Kraków, Unum, 2006
Dulian, Renata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Odpowiedzialna wolność. Szkic z transcendentalnej antropologii Karla Rahnera
Radziechowski, Dariusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
While it constitutes the measure of man's maturity, freedom – something greatest and most sacred and at the same time most mysterious in man – is always a fresh and extremely interesting subject. Awareness of freedom and at the same time of man's dignity becomes clearer and clearer and a growing tendency of societies and individuals to enlarge its scope to an autonomy of selfrealization is undoubtedly a sign of times. Beyond doubt the gift of freedom is sometimes unappreciated and even wasted, but it can be used and developed. It is indeed development that constitutes a life task for every Christian. Realization of this task entitles us to greatness and dignity. Man should rid himself of what burdens and ties his or her freedom of a child of God. Man can and should bring himself/herself up to freedom, make good use of it and help others grow in it, since responsible freedom is ethically the greatest and most sacred thing. In acts of freedom man performs something axiologically greatest – defines himself/herself in the face of God, and does this for the whole eternity.
A. Otrząsek, Modlitwa myślna według św. Alfonsa Liguoriego, Wydawnictwo Homo Dei, Kraków 2007, stron 141
Saj, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Charakterystyka gniewu na podstawie pism o. Jacka Woronieckiego
Kempys, Jerzy (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Among the many competences and feelings there are some which can be described as typically human. In order to understand the nature of anger it is worth considering the words of outstanding thinkers and moral authorities. A Dominican, Father Jack Woroniecki (1878-1949) claimed that anger is a vital power which arouses in a human being in the face of evil or obstacles. In the sphere of senses it appears spontaneously as the feeling of anger. However, in the sphere of mental activity it is always a stronger effort on the part of the will. The author discusses three characteristic types of anger: children's, parents' and tutors' anger, as well as that of superiors. Children's anger, which is manifested in the form of external acts (beating and insulting both peers and older people) not only deserves contempt, but also physical punishment. Parents' and tutors' anger always triggers in children and youth opposition and anger, or fear and mistrust. However, superior's anger makes people in power perform all activities with a certain tinge of irritation: they give orders with a raised tone of voice, permissions with a noticeable unwillingness, and they reprimand too frequently. According to Woroniecki frequent bursts of anger give rise to a flaw of angriness which is a constant concern of the mind: maliciousness, offensiveness and vindictiveness. It is sanguinic who is usually malicious. Such a person flares up in anger, but the feeling passes away just as quickly and such a person does not consider revenge. A melancholic is offensive. Such people, although they hide the first manifestations of anger, harbour grudges against others. A choleric is always vindictive. Such people will never rest until they have avenged the experienced injustice. According to the author there are two extremes in the sphere of anger: cruelty and indifference. Cruelty, as a sign of a decline of moral standards, is not only revenge, but a certain kind of pleasure derived from inflicting pain onto others and searching for opportunities to do so. Indifference, on the other hand, being a total lack of anger, may be caused by phlegmatic disposition, some illness or being completely unmoved by what is morally good or bad. Other consequences of anger, according to Woroniecki, are: suspicion, dishonesty, anger of the tongue and unkindness. Suspicion, is a certain kind of concern of the mind leading to distrust and prejudice against others. Dishonesty, as an incompatibility of thoughts and speech, may be a way to harm another person. The flaw of anger of the tongue is blatant and frequent hurling of: abuses, scorns and mockery. Unkindness, on the other hand, is manifested in constant unwillingness and contempt towards other people, even from among one's closest family. Father Woroniecki claims that anger in itself is neither bad nor good. It is how we use it that gives it moral value. That is why moderation in the sphere of anger is the shaping of the following virtues: gentleness, quietness, understanding and “holy wrath”. Among them there is the virtue of “holy wrath”, a positive competence which aims at retaliation for wrongdoing done by somebody else, which under some circumstances may be treated as goodness. The author recommends such an attitude, especially as concerns respecting justice, morality or glorifying God.
Instrukcja Erga migrantes caritas Christi i jej pastoralne implikacje
Ostrowski, Maciej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
A call of John Paul II to awake the imagination of mercy should be interpreted also in the context of migration. Migrants are often among the poorest of the world. The position they have in a foreign country, deprived of many rights, and exposed to many dangers are the reasons why they need special help. This problem has to be considered by the Church in Poland. Even today there is a need in many dioceses to initiate deeds of mercy for the sake of migrants coming from behind the eastern border and even from farther countries. The article lists them in the place where it discusses the Pontifical Council document. Let us at last speak of a necessity to prepare pastoral cooperators for the pastoral activity among migrants. It seems that despite directions outlined in appropriate documents, the matter is not developing fast enough in the Church in Poland. It should be introduced during education in seminaries and on theological studies. The paper does not deal with the whole interesting content of Erga migrantes caritas Christi instruction. The author's intention is to encourage a deeper study of the document of the Pontifical Council, and first of all to search for pastoral implications for the Polish pastoral activity.
O apologetycznym wymiarze teologicznej antropologii
Napiórkowski, Andrzej Adam (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Not only for Christians is Christian faith a treasury of man's basic views on God, space, self, fate and moral dues, which man is not able to create on his or her own, but is rather created by them. Cardinal Ratzinger/Benedict XVI to our considerations on the apologetic dimension of theological anthropology adds an important remark that rationalism of the Age of Enlightenment, to which we owe an unbelievable development in biological sciences and technology throughout recent centuries must be enriched by a dimension of wisdom and ethics, which is traditionally guarded by religion, and in Europe, the Christian religion. Otherwise, we may wake up as inhabitants of a “waste land”, a “no man's land of Ulro”, an “inhuman land” and once again count victims of a new utopia.

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