Analecta Cracoviensia, 2009, T. 41

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Krakowscy teolodzy w badaniach naukowych profesora Mieczysława Markowskiego
Kubiś, Adam (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Pozytywny i negatywny aspekt migracji zarobkowej
Orzeszyna, Jan (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
The issue of contemporary paid migrations is an unusually complex phenomenon, because of its social, political, economic, cultural and religious aspects. The paid migration is connected with the number of notable benefits, but also carries numerous threats and costs with itself, which are coming to pay both in the individual, as well as social dimension, and what's more with reference to economic and non-economic aspects. An overseas posting is most often a cause of family problems, either by the distance, if one of members of a family is leaving, or by the problem of the upbringing and the education of children when an entire family is emigrating. Paid departures, independently of the duration, are also giving rise to the feeling like temporariness. Sects and religious new movements, as well as a moral relativism are a great threat to migrants. All of above-mentioned can contribute for weakening the religious life, or even for loss of the faith. Meanwhile these religious practices that is the daily prayer, every – Sunday High Mass, indifferently in what language, are the chances for the self-defence of own identities and can protect the marriage bonds from threats and from feelings of alienation and solitudes. When profit and loss connected with the paid migration will be taken into consideration, it is possible to notice that the decision on the departure is often taken irresponsibly and ill-considered. The real dangers for the marriage and the family aren't being taken into consideration, and they least think about the common good – which is a good of the homeland.
Missio ad gentes a dialog. Refleksja systematyczno-pastoralna
Morawa, Józef (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Inskrypcja fundacyjna meczetu Umajjadów jako źródło do historii zniszczenia i przejęcia przez muzułmanów bazyliki św. Jana Chrzciciela w Damaszku
Kościelniak, Krzysztof (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
At the time of the Muslim conquest of Damascus, the main holy place in this city was a monumental basilica dedicated to St. John the Baptist. The church which had formerly stood on the site of Roman Jupiter’s Temple incorporated materials from the previous monument including part of the temenos wall. In a crypt-chapel was placed the most precious holy relic of Damascus: the head of the forerunner of Christ, John the Baptist. The church of St. John, over which Christians of Damascus had dispute with Abd al- Malik, had been demolished on the orders this Walid I. In the basilica’s place this caliph ordered to built new mosque. One of the sources for the Historical researches of destruction of the church of St. John was the foundation inscription of the Umayyad Mosque. This article analyses the foundation inscription in the context of the another sources relating the destruction of the church of St. John.According to the conditions established in the treaty of Damascus from 635 churches that remained in Christian hands could not later be commandeered for Muslim use. It is a disputable matte if from the early Islamic period in Damascus Muslims with Christian worshipped within the temenos wall. Ibn ‘Asâkir narrated many traditions concerning the way Walid confiscated the Christian Basilica of St. John the Baptist and the Christian actions to preserve this church before was demolished. This compiled information with the foundation inscription of the Umayyad Mosque is useful to understand the reason for such a severe Walid’s decision. It seems that the main reason for this action was to overshadow Christian culture by the Muslim mosque. One of the consequences of taking over the Christian holy place, the basilica St. John, was the Islamization of its history. The Islamic commentators on the Damascus mosque from the eighth to the twelfth centuries demonstrated Islam’s superiority to Christianity so as to reduce the influence of the sanctuary’s earlier owners having given this holy place the exclusively Muslim meaning.
Ołomuniecki pontyfikał na Wawelu
Fedorowicz, Szymon (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Liberalizm polityczny – niespełniona obietnica
Andryszczak, Piotr (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Having become aware that his conception, as put forth in “A Theory of Justice”, could be accepted only by Liberals, J. Rawls concluded that a well-ordered society built on it would not be stable. Therefore, given the fact of reasonable pluralism of incompatible comprehensive religious, philosophical and moral doctrines, he no longer presents his “justice as fairness” as comprehensive, but as political. According to him, a political conception of justice has three features: it is concerned with the basic structure of a constitutional democratic regime; it does not presuppose accepting any particular comprehensive doctrine; and, it is formulated in terms of two fundamental ideas implicit in the public culture of a democratic society (the ideas of society as a fair system of cooperation, and of persons viewed as free and equal). Due to this change, the justification of justice as fairness proceeds from what is held in common and leads to an agreement based on the overlapping consensus of the reasonable comprehensive doctrines. Political reinterpretation of liberalism seems very attractive, but a critical examination of it immediately unveils its weakness. The demand of bracketing comprehensive moral and religious questions for political purposes produces in citizens a kind of schizophrenia because they must not resolve issues (i.e., the question of abortion) invoking their own moral principles. Thus, in private, one can be a pro-life activist, but in public must accept the liberal solution to the problem. This means that it is possible to be a consistent adherent of political liberalism only if one is willing to accept its comprehensive version. In addition, even liberalism itself, in the most fundamental question, i.e., that of justice reveals a sharp controversy. There is an important strand in the liberalism which considers Rawls’ philosophy as dangerous to a free society and this prompts us to express doubts, not just about liberalism’s ability to indicate the common ground for incompatible comprehensive views but about its capacity to define justice.
Uczciwość jako opcja fundamentalna moralności
Drożdż, Michał (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Rola i znaczenie Duszpasterskiego Synodu Archidiecezji Krakowskiej (1972-1979)
Dyduch, Jan Maciej (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Ekumeniczne perspektywy eklezjologii communio
Jagodziński, Marek (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Wątek teologii religii w rosyjskiej filozofii religijnej
Kita, Marek (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Poziom lęku a modlitwa
Mozdyniewicz, Wojciech (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
This article presents the findings of empirical psychological research conducted to show how anxiety determines prayer. The research was carried out in 2003 and involved 254 people aged 18 to 25. Those persons belong to the Roman Catholic Church and are associated in the Light-Life Movement in Krakow. The research used R. B. Catell’s the “16 Personality Factor Questionnaire and My Prayer Questionnaire” constructed at the Psychology of Religion Chair of the Pontifical Academy of Theology in Cracow. The people were divided into two groups: those with low level of anxiety and those with high level of anxiety. Within those groups the basic dimensions of individual prayer were being analyzed: motivation, role, understanding, forms, request, circumstances and the emotional climate. Between the two groups of assessed people some differences occurred. They concerned the fundamental direction of people addressing God in prayer. Persons with low levels of anxiety want through prayer to enter into mutual relation with the Addressee. According to them, prayer consists in dialogue, which they consciously practice. It finds its expression in their activity: searching for conditions for prayer, regularity, using proper forms of prayer, making use of the Holy Scripture. Prayer strengthens their contact with God, which is confirmed by the feelings they experience. Respondents with high level o f anxiety aim during prayer at obtaining help in their needs, which leads them into resigning from conducting authentic dialogue with God. The frequency of prayer depends upon their needed help at present. Treating prayer as a means of obtaining living support is expressed through request, which has its own prosperity as an object. They are less self-dependent and they prefer group prayer. In respect of feelings, they tend to be insatiable and experience difficulty in concentration. Significant differences between persons with low and high level of anxiety concerned: motivation, understanding, form, object of request, opportunity and emotional climate so the majority of the analyzed dimensions of prayer.
„Secretum meum mihi”. Przyczynek do teologii mysterium u św. Tomasza z Akwinu
Roszak, Piotr (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
In the theology of Aquinas the concept of mystery has twofold function. First, in the epistemological sense, it consists in the conviction that our knowledge is limited. The characteristic obumbratio and the adequate way to know the mystery is through analogy. In this sense of mystery, faith and reason join in harmony, because ratio is always the norm of mysterium. On the other hand, in the theological sense, mystery for St. Thomas is the eternal plan of salvation which is revealed to all the people in Christ. He, as a Wisdom of God, reveals the secrets hidden from the creation of the world. Aquinas introduces two other terms which are linked to mystery: secretum which reveals total dependence on the will of God and sacramentum which express the permanent presence of the mystery in the history of the Church. The central point in this plan of salvation belongs to Christ, but to understand his person and his work, faith in the Trinity is necessary. That is why, Thomas develops the Trinitarian Christology and proposes the Unitarian vision of theology that permits to contemplate the presence of God in the history o f salvation. The Angelic Doctor expresses a special type of exegesis which proposes: to cultivate a theology secundum mysterium. Aquinas affirms the existence of only one mystery – the mystery of Christ – and it has three components: that the Son of God assumed our body, was conceived by the Holy Spirit and change the world through the grace of Holy Spirit (S. Th., II–II, q. 2, a.8c). The mystery of Christ has his prolongation in the Church which is contemplated by Saint Thomas as the “presence of mystery” in the world. For this reason, the Christian vocation for Aquinas is to be participes mysteriorum Christ”.
Powszechny zakres miłości nieprzyjaciół
Szmulewicz, Henryk (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Even in Jesus’ lifetime the principle of love for enemies seemed to be something revolutionary and unrealistic, although from the onset it enchanted with its beauty and nobility. It was not at once that those listening to Jesus took notice of the timeless significance of the love for enemies which he was proclaiming. Nevertheless, Jesus was untiringly teaching the universal character of love. He emphasized, that a neighbour is every single man. Hence, love is supposed to encompass all, both friends and enemies. The evangelical principle of love for enemies confirms the equality of all people in God’s eyes. All are equal in their dignity before God since all are sons of the same Father who is in heaven. Also, all are called to perfection just like the Father is perfect (compare Matthew 5:48). The dignity of a God’s child stems from the fact, on the one hand, of common origin of all people from one God the Creator; on the other hand, a man becomes a child of God thanks to God’s grace, entering the path of following God’s love. Especially in the latter point the childlikeness towards God ought to be expressed in loving God and those whom God loves, that is enemies, too. Only such love makes a man a true child of God. He who has a true love within himself, loves his friend in God and loves his enemy because of God. Love for God stimulates love for a neighbour. There is a close connection between the love for God and neighbour – he who does not love his neighbour does not love God as well; by the same token, he who loves his neighbour with supernatural love, by doing so loves God, too. For this reason the principle of love for enemies must not be separated from the order of love established by Jesus, “You shall love the Lord your God with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. And a second is like it: You shall love you neighbor as yourself On these two commandments hang all law and the prophets too” (Matthew 22:37-40). Thus, how are we to understand the universal scope of love for enemies? To give a synthetic answer to this question let us first consider that if a man treated God as his enemy – and, sadly enough, this is often the case – this should at least refer to God in the spirit of this love which Jesus recommended towards enemies. However, the main obligation to love enemies takes place when hatred sneaks into interpersonal relationships. In tum, towards Satan as an enemy, the human attitude has not changed – Satan has been and will be forever beyond the realm of love for enemies.
Jedność w wielości. Teoria ewolucji i wiara w ujęciu Tadeusza Wojciechowskiego
Cholewa, Marcin (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
The objective of the article is to recount the conclusions of the quest of T. Wojciechowski, who devoted the main part of his scientific work to bridging the gap between natural sciences, theology and philosophy. When speaking about the causes of difficulties in the reception of the theory of evolution by theology, he pointed at (1) taking advantage of Darwinism to fight with religion; (2) conservatism as a characteristic of human psyche; (3) the experience of “humiliation of the human” due to his inclusion in the natural world; (4) difficulties in distinguishing the myth and the revelation levels in the biblical text; (5) perceiving the inspired author as an astronomer or a naturalist. The conclusions point out that (1) the psychological context of the research has great significance to the interpretation of the data; (2) bringing the human closer to the animal world has made his special position in the nature manifest in a surprising way; (3) there is no contradiction between science and faith as they operate at different levels, the creator of which is the same God.
Wolność w prześwicie prawdy bycia według późniejszego Heideggera
Sołtysiak, Marek (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Świętość Jacka Odrowąża OP w ujęciu Jacka Liberiusza CR (1599-1673)
Godawa, Marcin (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
The analysis of Liberiusz’ sermons allows to see the figure of St. Jacek Odrowąż as an object of an allegorization with a tendency to moralize especially about his castity. In St. Jacek’s relation to God were stressed his own outstanding castity, mortification and sacrifice to God’s service. Liberiusz claims that the quality of that relation constitutes a role of a saint as a mediator between people and the Lord tying in this priest’s function with his personal virtues without any mention of an ordination. With reference to brothers St. Jacek is depicted as this who adapts himself to rules of common life while achieving this ideal of unification he stands out against them in respect of virtues mainly humility following the example of Christ. Liberiusz’ vision contains a synthesis of personal and social elements of sainthood with valours of language.
O nowy kształt społeczeństwa, religii i państwa. Idee Oświecenia w polskich zreformowanych kalendarzach XVIII wieku
Szczurowski, Rafał (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Kryzys nowacjański i jego wpływ na praktykę pokutną Kościoła
Sordyl, Krzysztof (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Polska hierarchia kościelna wobec zmian na tronie po śmierci Władysława Jagiełły na tle stosunków z Litwą
Graff, Tomasz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
The hierarchy of the Polish Catholic Church and the changes on the throne after the death of Wladisław Jagiełło on the bases of relations with Lithuania This article considers the reaction of the polish episcopate to the king’s elections in Poland after 1434. The highest prelates accepted Wladisław III and his brother Kazimierz IV but it was a time of power and growing prestige of the polish bishops, especially Zbigniew Oleśnicki (the Bishop of Kraków). The author begins by relating the situation in Poland a few years before Jagiello’s death. Then the article shows the participation of Polish bishops in the most important political events, that had to do with the relationships with the king at that time. The conditions of Jagiello’s sons’ taking the throne were yet undefined. It turns out, that the Polish hierarchy played a crucial role at that moment. Near the end of the article we are show the role of the polish episcopate in the conflict about land near Luck and Podole with Lithuania. The article ends with a short conclusion and a call for more reseraches in the field of the history of the Polish Catholic Church.
Ocena raison d’être norm dotyczących kanonicznej formy zawarcia małżeństwa w warunkach polskiego prawa cywilnego. Przyczynek do dyskusji
Kroczek, Piotr (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
The article assesses the reasons behind the present norm of the obligation of the canonical form to marry, in the circumstances of Polish law system. It represents a contribution to the discussion on the legitimacy of the present canonical norms. The paper consists of the following parts. In the first part the canonical form is presented. In the second one, some norms o f polish law system are offered to show that the main goals of the canonical form are successfully fulfilled by the Polish civil law. All this leads to a conclusion that in Poland the raison d’être of the requirement of the canonical form does not exist. So, it is justified to be in favor of the demand de lege ferenda to legislate the canonical form of marriage not ad validitatem of matrimony, but only ad liceitatem.

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