Polonia Sacra, 2000, R. 4 (22), Nr 6 (50)

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Ks. Wojciech Góralski, Matrimonium facit consensus, Wydawnictwo Uniwersytetu Kardynała Stefana Wyszyńskiego, Warszawa 2000, stron 396
Bober, Rafał (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
Jan Machniak. Doświadczenie Boga w tajemnicy Jego miłosierdzia u bł. Siostry Faustyny Kowalskiej, Wydawnictwo Naukowe PAT, Kraków 1998, stron 461
Urbański, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
Separacja małżeńska w prawie kanonicznym oraz w prawie polskim
Rozkrut, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
L’articolo presente la legislazione della Chiesa e la legislazione civile polacca sullo stesso argomento: separazione matrimoniale. La prima parte presente i fondamenti biblici della separazione e successivamente l’insegnamento del Concilio di Trento e Concilio Vaticano n sul matromonio. Dopo viene presentate la separazione nel Codice del 1983 in aspetto dottrinale e processuale. La seconda parte presente la nuova legislazione polacca sulla separazione. L’ultima parte presente la comparazione fia due ordinamenti giuridici sulla stessa istituzione, sia canonica, sia civile.
Dzień Pana wczoraj i dziś
Kowalski, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
Qui'il soit fonde sur le phénomène de la creation (Gn 1, 1-28) ou sur l'événement de la libération d'Egipte (Ex 20, 8-11 et Dt 5, 12-15), dans la Bible l'obligation du sabbat a de part et d'une autre un role éminent sur la conception du travail. L'essentiel, dans la compehension du travail et du sabbat reside dans son aspect positif. Il s'agit en effet de réhabiliter le devoir du commendement dans une valorisation de la dignité humaine. En fait le travail n'est évidement pas une „malediction” (Gn 3, 17-19). Il fait culturellement partie de l'univers humain. Il est besoin. Dans son travail, l'homme oeuvre à la manière de Dieu. La mention du sabbat comme espace - temps de repos devient aussi le moment culturellement essentiel pour que l'homme soit, un serviteur, maître de ce temps. Pour le chrétien le dimanche, le Jour du Seigneur, est avant tout une fête pascale, totalement illuminée par la gloire du Christ ressuscite. Cest la célébration de la „nouvelle création”. Par toutes les dimensions qui le caractérisent, il apparaît comme le jour de la foi. Entre autre, par la célébration de l’Eucharistie, il se révèle comme le jour de l'Eglise. Le dimanche, le Jour du Seigneur, est aussi le jour de repos, apres le travail pendant six jours. L'alternance du travail et du repos, inserit dans la nature humaine est voulue par Dieu Lui – meme. A notre époque, il reste nécessaire de faire effort pour que tous puissent connaître la liberté, le repos et la détente nécessaires à leur dignité d'hommes, avec les exigences religieuses, familiales, culturelles.
Tadeusz Dionizy Łukaszuk OSPPE. Ty jesteś Chrystus, Syn Boga żywego. Dogmat Chrystologiczny w ujęciu integralnym, Wydawnictwo Naukowe PAT, Kraków 2000, stron 529
Kowalski, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
Problematyka pokoju w nauczaniu Jana Pawła II
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
Two kinds of peace are distinguished by John Paul II. The former is the one which people can build through their own means and actions. The latter is the gift of God. One is based on “... the balance of power, which is the fruit grown in an arduous process of making agreements and negotiatingjthe otlier” – as defined by the Second Vatican Council – constitutes “... the fruit of the order with which the heavenly Founder endowed mankind”. There is peace imposed by means of arms and peace incipient in human heart. The first is fragile and uncertain; it can be called sham peace because it is based on fear and distrust. Peace incipient in human heart, on the other hand, is strong and lasting – eternal. Based on justice and love it penetrates deep into human hearts. It is a gift which God grants to those who love His law (Ps 119, 165). The first deserves to be called a cease-fire, the second “... is far beyond human understanding” (Phil 4, 7) and inculcating in people the spirit of peace, it transforms them into true builders of peace. Peace is therefore the gift of God, it is a great act of kindness on the part of true God, as are Sun, rain and so many other things helpfill in our life.
Duch Święty Sercem Kościoła
Kałdon, Stanisław Maria (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
The Great Jubilee of Two Thousand Years of Christianity presents an opportunity to deepen the awareness of the presence of the Holy Spirit in Church. The Holy Father, John Paul II, preparing US for the celebrating of the Jubilee, wrote: “The Great Jubilee (...) has a pneumatological profile since the mystery of the Incarnation was done through the Holy Spirit.” A need exists to discover anew the power of the Holy Spirit in the Bible, which for everyone is such an easily accessible tool of contacting the spirit of Living God. No less nowadays, on the tlireshold of a new millennium. He can speak and act through the Writings. “The Holy Spirit first prepares man's heart to listen, arouses a desire to receive the Word and enables its perception. The Holy Spirit, as the “inner Teacher”, leads man into the depth of the revealed truth and makes it the truth of life.” These opinions, though so obvious for those who believe in Christ, have to be constantly preached in an epoch in which the most essential truths are being questioned.
Wprowadzenie
Morawa, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
Nieuchwytna rzeczywistość czyli sekty w Polsce
Zwoliński, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
An issue most frenquently discussed and, at the same time, the most basic for introducing probable preventive and self-defensive measures to social life is the level of threat posed by the appearance of a number of new religious movements and sects in Poland nowadays. Two contrary standpoints in this matter express different views: they either disregard the threat or exaggerate it referring to the vast areas of influence. The adherents of each standpoint quote estimated figures, based, in most cases, on unspecified bases. Sects attract the attention of the public as well as numerous institutions, including ecclesiastical ones, which analyze the occurring changes. Very often the significance of sects, which are generally small groups consisting of individuals who feel lost and search for their social and individual identification, is exaggerated. However, the essence and the finction of sects lies not in their size or the range of influence, but in the patterns of human behaviour and attittides they advocate. Therefore, it is essential for the society not to overlook these small social and religious phenomena, which can become a dangerous, destructive force for individual people or groups, and sometimes even all societies. Insignificant involvement in sects within a given community and small percentage they hold in the whole society cannot be treated as a proof that there is no social threat on the part of sects. Respecting human rights is not only a domain of figure rates in the scale of the whole society. A human being – each individual – is the entitled subject, and violating the rights of just one person constitutes a social problem. The problem gets more severe and profound when we consider the welfare of an individual in a broad aspect of his/her spiritual, social and even salvational welfare.
Rodzina – komunia osób jako objawienie prawdziwej natury Kościoła
Stala, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
In mistero della Chiesa, in quanto comunita di persone, svela attraverso la famiglia, in quanto comunione di persone, nuove prospettive e decide dell’essenziale relazione tra le persone. Così avviene per la forza della Parola e dei Sacramenti. L’iniziativa di Dio riceve nella persona la forma di vocazione, die la proietta a vivere – grazie alla partecipazione – il mistero della Chiesa, che è comunione delle persone. In questo articolo è illustrata una certa somiglianza esistente tra l’unione delle persone divine e l’unione dei figli di Dio riuniti nella verita e nell’amore, che apre di fronte alla ragione inaccessibili prospettive. Indica che l’uomo essendo l’unica creatra sulla terra che Dio ha voluto per se stesso, non puo trovare la pienezza in altro modo se non attraverso il dono disinteressato di se stesso.
Współpraca zakonów z duszpasterstwem parafialnym w sprawozdaniach z wizytacji kanonicznych kardynała Karola Wojtyły
Dyduch, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
Card. Karol Wojtyła, durante le visitazioni cannoniche delle parrocchie, visitava tutte le case degli istituti religiosi – maschili e femminili – situati sul territori delle pairocchie visitate. Lui considerava i sacerdoti religiosi corne suoi collaboratori e corne collaboratori dei sacerdoti diocesani. Visitando le parrocchie guidate dai sacerdoti religiosi s’interessava sia della loro pastorale, sia della loro vita interiore. Lui valutava tanto ed appoggiava la pastorale nelle chiese e nelle cappelle dei religiosi. Il soggetto della cura particolare di card. Karol Wojtyla era l’apostolato attivo e contemplativo degli istituti religiosi. Lui si doleva di privazione degli istituti religiosi femminili di loro opere dell’apostolato: dell’educazione dei bambini negli asili e nelle scuole elementari, della cura degli orfani, del lavoro negli ospedali. Si curava, perche gli istituti religiosi femminili riprendessero nella nuova situazione la catechesi dei bambini negli asili e nelle scuole, come pure la cura degli ammalati nelle case e delle opere caritative.
Zenon Grocholewski, Tanulmànyok az egyhazi hazàssàg-ès perjogról (Studia z kościelnego prawa małżeńskiego i procesowego), Bibliotheca Instituti Postgradualis Iuris Canonici Universitatis Catholicae de Petro Pàzmàny nominatae – III. Studia, vol. 1, tłumaczył na węgierski z włoskiego i łacińskiego G. Kuminetz, Szent István Társulat, Budapest 2000, ss. 212
Dyduch, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
Typologia biblijna według Jeana Daniélou
Fedorowicz, Szymon (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
Biblical typology is an exegetic method which was commonly used by the Fathers of Church. In the Middle Ages and later it was gradually dismissed and forgotten, but then renewed in theology as one of the ttends of Biblical and patristic revival in the middle of the 20 century. This revival was brouglit about gradually in the midst of hot arguments, as well as serious discussions. A great adherent of typology and its earnest scholar and propagator was a distinguished French theologian J. Danielou SI, who devoted a vast part of his scientific work and writing to this issue. J. Danielou’s enthusiastic zeal in discovering and popularization of typological exegesis of the Fathers of Church inspired numerous works in the field of patristics. They are as yet inaccessible for Polish readers, which seems to be a loss for the priests and faithful alike since the method, which was applied by the Fathers of Church and which J. Danielou brought into the contemporary world with such a zeal, can be very usefil nowadays. At the ttrm of the century man does not cease to be sensitive to information conveyed with the help of material representations which speak to him sfrongly due to their nattral suggestiveness. At the time of visual image having a predominant role in communication, the fiinction of an ancient method seems to be irreplaceable. Great pastoral experience of Church gathered through centuries as well as the wealth of artistic representations of all Christian truths, which are scattered all over the world, equips catechesis with a powerful evangelizational tool; the one which it would be good to use.
Hillel – jeden z wielkich nauczycieli judaizmu
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
Babylonian Captivity put an end to the country of Judah. The Israeli statehood ceased to exist for many centuries and its revival in the Hasmonean times was possible only because the identity of the nation deprived of land and freedom was saved. The prophet Ezekiel had an extremely important role in this cause. The next stage for Israel began with the houses of the congregation (bet-ha-kneset), afterwards – from the Greek translation of the Hebrew word – commonly called synagogues. A synagogue became a very important factor in the forming of rabbinical tradition and interpretation of the Torah. This forming imbued in the Land of Israel by Esdras was preserved and developed for a long time, of which little is known. There must have been, however, some established form of instruction, hinted at in the allusions to the Great Synagogue, which was to have owed its beginnings to Esdras himself. It was much later that the rabbis, known from the Talmud, who continued the interpretation of the Torah appeared. They were the direct predecessors of Hillel. Hillel, who is considered to have been the greatest sage and rabbi in the times of the Second Temple, was called the Older (Zaken) due to high esteem in which he was held amongst his countrymen. He was said to have come from Babylon and to have arrived in Jerusalem to be taught by Shemai and Avtalion. The teaching of Hillel is often contrasted with the teaching of Shammai, his contemporary. The differences in their teaching resulted from different understanding of the Torah and the rules of its interpretation. Hillel created his own seven rules of explaining the Torah. In his interpretation Hillel managed to adapt the laws and demands of the Torah to the situation of the time. The introduction of an instittition of prosbol, which became a legal instrument protecting creditors against the consequences of the sabbatical year – the year of remission of all debts, is an example. Hillel is an important figure, an outstanding sclrolar and teacher; he closes the first period of developing rabbinical thought. His disciples will belong to the first generation of rabbis whose instructions constituted the so called Mishnah.
Zarys historii kaznodziejstwa w Kościele katolickim, cz. I: Kaznodziejstwo w Kościele Powszechnym, Wydawnictwo «M», Kraków 1999, ss. 541
Kałdon, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
Nowy paradygmat czy streszczenie wszelkich starych błędów? (Uwagi o próbach określenia zjawiska New Age)
Mazur, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
A phenomenon called “New Age” embodies a great deal of vagueness as far as terminology is concerned. It is then necessary to bring in some order, which is by no means an easy task, since the world of New Age is still developing and even expanding. Nevertheless, at the present stage of research conducted on the basis of social sciences, a considerable number of successfill attempts at describing the New Age phenomenon have been made. It is easy to notice that the New Age phenomenon appears in the context of issues as remote as rock music and astrology, fortune telling and ecology, occultism and dowsing, satanism and pacifist movement, secret associations and herbal healing. They all have, however, one common feature. The binding agent, the leitmotif of New Age is esoteric knowledge, gnosis, occultism and secrets revealed to the initiated. It can be generally observed that New Age is a world movement considering itself a certain form of religion, though, in the strict sense of the word, it is not a religion. Yet, it combines the elements of the religion and philosophy of the East, theosophy, occultism, and, above all, pagan gnosis. It must be added that occultism itself appears in its many versions. They include clairvoyance, astrology, the practices of yoga, the belief in reincarnation. Occultism conceived and accepted in this way is acknowledged to be equal to science by the New Age conspirators. They annihilate the opposition between good and evil, reject ethical values adducing the principle of tolerance for the alleged reconciliation of all religions. Basing themselves on such a variety, they try to convince the world of the legitimacy of a new idea of happiness for mankind in the coming millennium. What is New Age then? How to define an essential message of this movement? How to characterize its presence in the world of culture? Is it a religious phenomenon in the strict sense of the word? How big a threat does it pose for Christianity? Unequivocal answers to these basic questions have not been given so far. It is obvious, however, that Christianity cannot agree about many notions which for the adherents of New Era constitute a specific credo. An idea of flirtation with secret powers is totally unreconcilable with the spirit of the Gospel. Occultism is an attempt to enter the demoniac world. Equally, the idea of self redemption promoted by New Age is totally opposed to the teaching of the Catholic Church. In this way it negates God's notion of redemption, which – according to the Christian revelation – is folfilled in the person of Jesus Christ. There is also no room in the Catholic teaching for any reincarnation theories, which in principle oppose the fact of the Resurrection of the Master of Nazareth.
Jubileusz i nadzieja nowego stworzenia
Misztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
L’an 2000 nous offre la possibilité de fêter le Grand Jubile de 2000 ans dès la naissance du Sauveur. Le premier avènement du Christ s’inscrit dans l’oeuvre du salut comme un des ses plus importants points. D’une part il s’agit donc de l’action de grâce pour l’oeuvre accomplite et en train d’être accomplie. D’autre part toujours nous portons notre regard vers l’avenir, nous espérons la pleine participation à la plénitude du salut dans le monde avenir. L’oeuvre du salut qui est l’oeuvre du Père et du Saint-Esprit coïncide avec l’histoire de la création. Cette dernière a besoin d’être sauvée. On parle ici par exemple de la nouvelle création. De cette manière est soulignée l’unité de l’oeuvre du salut. Dieu sauve ses créatures. Seulement Dieu peut créer. Seulement Dieu peut sauver. Dans une certaine manière la plénitude du salut s’identifie avec une plénitude du renouvellement de la création. A dire par exemple de St Paul il ne s’agit pas seulement ici des hommes (par. ex. Rm 8 ,19s). Déjà l’Ancienne Alliance attend de Dieu un renouvellement de la création. La Nouvelle Alliance est le temps et le lieti où ces attentes s’accomplissent de plus en plus. La plénitude de la nouvelle création coïncide avec la venue du Sauveur à la fin des temps et avec le début de l’étemité du salut. Pour sa part le début du renouvellement de la création coïncide avec le début de la Nouvelle Alliance, c’est-à-dire avec le premier avènement du Christ. Nous espérons avoir part à la plénitude de la nouvelle création. D’autre part nous avons déjà reçu la grâce de la participation à ce renouvellement qui progresse vers son accomplissement. Ainsi notre vie d’ici-bas est pour nous le temps de l’action de grâce, de l’espoir, de la réception de la grâce et d’une réponse à l’appel à la collaboration dans l’oeuvre du salut, dans l’oeuvre de la nouvelle création.
Wpływy biblijne na tradycję muzułmańską. Analiza wybranych hadisow ze zbiorów Buhariego, Muslima, Malika ibn Anasa i Tirmidiego. Część I
Kościelniak, Krzysztof (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
Die Sunna umfaßt alle Texte, in denen vom Propheten ausgesprochene Worte aufgezeichnet sind, und den Bericht über sein Wirken. Der moslemische Termin dafür ist حديث (ḥadīṯ Plural aḥādīṯ, „die Aussprüche”). Die ḥadīṯ zu sammeln, zu klassifizieren und zu prüfen auf ihre Echtheit, ist eine der ersten Aufgaben der islamischen Gemeinschaft. Der ḥadīṯ besteht aus zwei Teilen: dem Text selbst (matn) und dem Namen dessen, der den Vorfall berichtet. Die Texte, matn, behandeln gewöhnlich in einer sehr anschaulichen Form alle Themen, die das Leben des Gläubigen als Person oder als Mitglied der moslemischen Gemeinschaft betreffen. Dieser Artikel präsentiert die biblischen Einflüsse über die moslemische Tradition (ḥadīṯ), die zweifllos sehr stark waren (z. B. سمعت ق اذ’ لاو راث حيق لا ما ist fast identisch mit 1 Kor 2,9). Die biblischen Einflüsse, die ich in diesem Artikel aufgezeigt habe, behandeln die Gebete (auch die Elemente des Gebets des Herrn), das Gebot der Nächstenliebe, das Erbarmen und die Gerechtigkeit Gottes und die Eschatologie (Vorstellung von den „Lezten Dingen”).
Pięćdziesiątnica Maryi i Pięćdziesiątnica Kościoła
Życiński, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
Serva del Signore, la quale, come insegna Concilio Vaticano II, in particolare modo ha cooperato con l’opera del Salvatore, ha cooperato anche con l’opera dello Spirito Santo. Egli opera negli uomini per mezzo della fede, poiché senza il Suo aiuto nessuno puó dire Gesú é il Signore. Opera anche in Maria, che ha pronunciato la sua fede nel momento dell’annunciazione. Scorgiamo una significativa analogia che intercorre tra la descrizione dell'annunciazione a Maria e quella del giorno della Pentecoste, trasmessa negli Atti degli Apostoli (1, 1-2, 47). Nelle suddette descrizioni si puó intravvedere analogie tra concepimento, nascita e infanzia di Gesú e nascita della Chiesa. In questi due eventi é presente lo spirito Santo e Maria. L'azione della terza Persona della Santissima Trinita in Maria fa si, che Ella diventa luogo nel quale s’incontrano Padre, Figlio e Spirito Santo. Siccome Maria é presente nella Chiesa ed é, secondo Vaticano II, il suo modello, per cui la Chiesa é stata presente e agisce gia prima della Pentecoste di Gerusalemme in Maria, dopo la Sua Pentecoste di Nazareth. Come Maria cosi anche la Chiesa unisce la stessa missione: concephre e far nascere Cristo.
Montanizm. Heterodoksyjny ruch charyzmatyczny z drugiej połowy II wieku
Żelazny, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
Un movimento della Chiesa antica – il montanismo – é molto interessante come esempio di in gruppo di persone preparati da numerosi uomini e donne in base ai loro particolari carismi che vuole sviluppare la fede e il livello di vita morale dei credenti. Basandosi sulla profezia, sulla vita ascetica, essendo sempre collegato con il suo leader, il movimento si trova nel conflitto con la Chiesa ufficiale. Il carisma non si trasmette dall’uno all’altro perciò il movimento si allontana dalla sua prima pietà. Le cose negate entrano nel gruppo, le guerre tra i nuovi leader distruggono l’unità. Se il carisma vuole edificare e rafforzare la Chiesa, deve sempre essere fedele all’autorità. Senza di questo – come insegna la storia dei montanisti – é distruttivo e non cambia mai.

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