Polonia Sacra, 2006, R. 10 (28), Nr 19 (63)

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Biblia między oknem a lustrem. Wykorzystanie metod naukowej egzegezy do lektury duchowej
Pindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The paper deals with the possibilities of employing the results of methods of scientific exegesis in personal reading of the Bible, prayer, meditation and contemplation. Presented possibilities have been written in a comparison in which the Bible is treated as a window or a mirror. As the first example, the fragment from Mt 9, 9 was given, together with its interpretation, made with the help of historical and critical method and evangelical meditation, which allows personal meeting with Christ. In the second example, a reference was made to the fragment from 1 Cor 12-14, its literary analysis and St. Theresa's recognition of herself in chapter 12 of this Letter. In the summing up part, the author points out the conditions relating to a possibility of overcoming the limitations of scientific methods of exegesis and the well-known, also in Poland, application of the proposals described in the paper.
Stanowisko teologii w kwestii wiecznego losu dzieci nieochrzczonych. Czy ono może lub nawet powinno się zmienić?
Łukaszuk, Tadeusz Dionizy (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Mass media have unceasingly been reporting lately that the Church is going to change its belief regarding the fate of children who died without baptism. Such information is partly true – as far as the fact itself is concerned – but the presentation of what is going to be changed is to a great extent misleading. Clear hints can be read, on the other hand, from pope's words, when he says which truths of our faith must be taken into account in the proper settling of the issue of eternal fate of unbaptized children. The pope reminds us that such truths as: the universal redemptive will of God, the only and universal mediation of Jesus Christ, the role of the Church and the universal sacrament of redemption, theology of sacraments, the importance of the study of the original sin must be taken into consideration. The mere order, in which the pope lists these truths, is telling us what factors theology should consider first in its reflection on this issue. It seems no coincidence that mentioned first is the universal redemptive will of God, the certified expressis verbis on the pages of Scripture. Then, the universal redemptive mediation of Jesus Christ is mentioned, followed by the role of the Church, the sacraments and only in this context comes the importance of the study of the original sin.
Prorok Eliasz w odniesieniu do Chrystusa i Mojżesza w przekazie katechezy biblijnej
Stypułkowska, Beata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The paper focuses on the theme of Israel's prophetism in school catechesis. It concerns with the person of the prophet Elijah. The Transfiguration scene, described in synoptic Gospels (Mt 17,1-8; Mk 9, 2-8; Lk 9, 28-36), is particularly concerned with regard to Christ. There are also recalled other places in New Testament, where Elijah is mentioned. The relation between Moses and Elijah is presented mainly in the light of tradition from 1-2 Kings, and also other texts, especially Deut 18, 18 and Mai 3, 22-24. The attention has been put to the usefulness of applying biblical analogies in school catechesis. It learns a pupil to treat Bible as a whole and to interpret one biblical text by another, which helps in better understanding of the salvation message.
Zakonnik jako podmiot formacji ciągłej
Węgrzyn, Bogdan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The essence of the monastic formation at its different stages both initial and present, is immersing the friars in the experiencing of God and helping them to perfect this experience in their own life. The formation should concentrate on a person who has to develop and mature as a member of the particular institution, but not allow too personal attitude or relationship to develop. It should take into account God's plan, which is clearly visible in the dynamism of the Church – the father and teacher of those who have a vocation, till it fully blooms and bears fruit. Every vocation to the monastic life was bom out of contemplation, the moments of intensive communion and intimate friendship with Jesus, from the beauty of light that emanated from His face. It was there, where the desire for being always with the Lord ripened. “Lord, it is good for us to be here” (Mt 17, 4) and follow Him. Every vocation has to grow constantly in such intimacy with Christ. “Therefore your first task – John Paul II reminds all consecrated people – should be contemplation. Consecrated life is bom and constantly renewed through the contemplation of Christ's face. The Church also takes its zeal from everyday confrontation with infinite beauty of Christ's face”.
Ks. Adam Kubiś, Papieski Wydział Teologiczny w Krakowie w latach 1954–1981, Kraków 2005, stron 520
Dulian, Renata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Godności osoby ludzkiej fundamentem zachowania wolności i praw osób w rodzinie
Krzywda, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
In questa riflessione si propone una prova di richiamare l'attenzione sulla realtà della persona umana, che costituisce un valore essenziale dell'essere umano; il valore che indica il senso della sua esistenza individuale ed in vista della costruzione della vita sociale e comunitaria. Bisogna costatare che non soltanto la rivelazione, ma anche l'esperienza della vita, mostrano una dimensione sacrale della persona umana, che si esprime, in modo speciale, nell'atto della creazione dell'uomo e nei numerosi indizi della sua attività, soprattutto nella vita matrimoniale e familiare. Per questo motivo appare un postulato: esiste la necessità della protezione della libertà e dei diritti delle singole persone, e delle comunità umane, soprattutto da parte delle istituzioni come la Chiesa e lo stato. Per di più, c'è bisogno, nell'ambito di realizzare questa necessità, di un'appropriata collaborazione fra la Chiesa e lo stato.
Problemy życia religijnego rodzin katolickich na Syberii (w Nowosybirskiej Administraturze Apostolskiej) po upadku systemu komunistycznego w 1991 roku
Koller, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
There has been a revival of the Catholic Church in the Russian Federation since 1991. The communist era has left tremendous destruction in the sphere of faith and morals. Preparing in 1994 for the first – after 70 years of communism – diocesan conference, bishop J. Werth sent a questionnaire to Siberian parishes of Novosibirsk Administration. Some questions referred to problems of family life. It turned out that 77% of respondents observed religious feasts at home, which kept faith alive. Truly, this was home liturgy. The main factors which broke the family in Russia were: moral catastrophe of the society, a lack of Church and political system. Communism deprived the faithful of basic human values, which would enable them to carry out their marital life in a responsible way. Atheism painfully touched the generation of adults, who are now coming back to religion thanks to the youth. A serious threat to Russian families of today is posed by the following factors: ignorance and religious naivety, a lack of responsibility, commonly practiced abortion, mixed marriages, secular models of living, a lack of a living Church and moral and material poverty. Many positive changes could be brought through social activity of state, schools, social institutions and activity of lay people. A task to efficiently elevate morals of such a huge country as Russia can be achieved only together with the Orthodox Church. This need makes us undertake more intense efforts for ecumenism.
GUŁag – zniewolenie poprzez pracę
Raźny, Anna (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The enslaving labor of the prisoners of Gulag, which benefited the Soviet economy, was not the goal of the system, but a way of putting into effect the fundamental idea of totalitarian communism, which was to form a new man in a new society. Labor was accompanied by slogans of a new order of existence and a new order of values, bom on the soil of atheistic materialism. These changes are visible in assigning new functions to labor, which contradict its character as defined by the Christian philosophy of man and values. Economic, social and political functions of labor became subjugated to anthropological aims: the formation of a new man. This applies both to forced labor, and the so called free labor, which – according to Lenin's suggestion – soon loses the attribute of freedom as it is focused on individual needs. Soviet labor camp was not a mistake or a warp, as the most essential features of communist totalitarianism are frequently described on grounds of ethical or ideological relativism or on the basis of Marxist revisionism. Labor camp was from the beginning manifestation of totalitarianism, while communism, already in its origins, was totalitarian in character. In 1918 totalitarian communism introduced labor camp in its structure as one of the more brutal forms of the so called resocialization, the famous “pieriekovka” (transformation) of souls. This idea was but enhanced in communist totalitarianism as the most perfect instrument of “pieriekovka”, which brought about Gulag. Forced labor as a punishment, and at the same time, the transformation of souls, was a reflection of totalitarian mechanism closely united with communist utopia, which rejected the value of a human being and freedom in the name of a new man and an ideal society.
Ks. Adam Skreczko, Rodzina Bogiem silna, Wydział Duszpasterstwa Kurii Metropolitalnej, Białystok 2004, stron 295
Stala, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Społeczno-polityczne i prawne aspekty procesu Jezusa
Krajewski, Piotr (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Despite obvious signs and words, Jesus' Jews simply did not believe; the punishment for a false messiah was death. People, who He had come to redeem, rejected Him considering Him a rebel and a criminal, an opponent of a hierarchy, which had existed for centuries, of the social order and of religion itself. Faith was missing as the lack of faith was the only plausible ending to the history of redemption, while trial was the only means leading to redemption. Only a trial, and it should be added at this point that this trial was not free from moral faults and a certain dishonesty, but based on legislature of the times, was capable of leading this Man to death, which, according to that and all next generations, would not be marked by unreasonable violence. Only a trial, in combination with the lack of faith and resulting from unbelieving, had a sense from the point of view of the “economy of redemption”.
Richard Cross, Duns Scotus on God (Ashgate Studies in the History of Philosophical Theology), Ashgate-Aldershot 2005, stron 289
Woźniak, Robert (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Czy naprawdę jesteśmy bezradni wobec sekt?
Wołpiuk, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
In the face of the phenomenon of popularity and activity of destructive groups nowadays, undertaking widely understood preventive measures is essential. Such activity should consist in restoring these areas of human existence which, through their “indispositions” (inability to satisfy needs, desires and aspirations of contemporary man), make people “open” for offers from groups of new spirituality. Instead of assuming an attitude of helplessness, pretending that the problem does not exist, or, that it does not concern us, an attitude of a genuine testimony of our life – Christian faith and morals, should be assumed. In the face of a challenge posed by the lure of new spirituality groups, this is now the most important task for Catholics. The awareness of social harmfulness of the activity of sects and new religious movements makes parents, schools, communities of the faithful and all who care about the fate of another human being undertake necessary actions. These actions have to relate to preventive measures in order to immunize individuals to propaganda and recruitment methods of sects, which are often against the law. The good of the victims of sects' doctrines and methods must be also considered in such actions. Sects are successful where social structures are unable to help people in solving their problems in a proper way. Therefore, an answer to the activity of the groups of new spirituality must always be to first of all face the challenge, which the activity of such groups poses, both in relation to an individual and the society so as to firmly oppose their destructive activity through healing these elements of today's civilization which are in crisis and thus leave man vulnerable to the manipulative activity of sects and new religious movements.
Udział kardynała Karola Wojtyły w pracach Podkomisji Studiów Episkopatu Polski
Dyduch, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
La Conferenza Episcopale Polaca, tnendo conto dei postulati del Concilio Vaticano II sul rinnovamento degli studi ecclesiastici e della riforma della formazione intelettuale dei candidati al sacerdozio, costituì nel giugno 1967 la Sottocommissione per gli Studi, che funzionava nel quadro della Commissione per gli Studi e Seminari. I lavori della Sottocommissione per gli Studi guidava il Cardinale Karol Wojtyla come suo presidente. La Sottocommissione doveva rissolvere i seguenti problemi: l'organizzazione delle scuole superiori teologiche in Polonia, la cura delle scienze ecclesiastiche ed umanistiche, ad essa legate. La Sottocommissione ha messo ordine nella struttura delle scuole superiori teologiche, nell'organizazione del corpo dei professori. Durante quasi tre anni di attività, la Sottocommissione ha indutto la Conferenza Episcolae Polacca a convocare la Commissione per la Scienza Cattolica nel 1970.
Sympozjum Stowarzyszenia Pastoralistów Europy Środkowo-Wschodniej Bakovo-Chorwacja, 21-24 września 2006 r.
Ostrowski, Maciej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Aleksandra Klęczar, Ezechiel Tragik i jego dramat Exagōgē „Wyprowadzenie z Egiptu”, The Enigma Press, Kraków-Mogilany 2006, stron 147
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Demiurgiczny czyn czyli przekleństwo pracy
Łysień, Leszek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
We are touching a peculiar paradox: it might seem that demiurgical action will help man realize himself/herself as such. It was believed that throwing back all fettering constraints in the shape of bans, orders and limitations, imposed by deceitful metaphysics, will allow humanness to shine in all its glory. Instead, we witness weaker and weaker condition of man of today. Improper reading of what man is, cannot be replaced with dynamism of sheer action. Therefore, more action is no remedy for the disappearance of contemplation. Norwid said that work is “active thinking”. Apart from action, there is thinking. Is it telling us anything that we no longer think?
Podejrzana praca kupca
Zwoliński, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
All professional buying and selling goods with an aim of making profit is trading. Thanks to the merchant, the customer gets information about goods, their use, the way of using them and their price. The intermediary role of the merchant is based on him knowing personally both the producer and the customer. He therefore performs economic as well as social and cultural functions. He facilitates adjusting production to existing needs and satisfying the needs. He makes transactions possible (for example, through giving credit). The merchant unites the producer with the customer, increases the value of economic goods, helps make better use of production conditions, lowers production costs, adjusts supplies, influences market prices, analyzes the market, stimulates technological and economic growth, even helps make geographic discoveries, shapes the model of culture and discovers and spreads the existing needs. In every exchange there is a potential possibility of assuming a manipulative approach towards the partner, creating an unfair deal. Basically, in the economic culture two variants are distinguished: one which favors freedom and competition (commercial), and one which goes for obedience and personalism (humanistic). Each of them has different dynamics, underlines a different aspect of exchange, while the difficulty of respecting ethical dimension of economy lies in bringing these contradictions together, which requires time, energy and consciousness.
Zamysły oraz zaangażowanie się Ojca i Jego Ducha: o chrześcijańskie rozumienie przeznaczenia
Misztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
«Et Celui qui nous a faits pour cela même, c'est Dieu, qui nous a donné les arrhes de l'Esprit'» (2 Co 5, 5). Ces paroles de St Paul Apôtre constituent une bonne introduction au thème: les desseins et l'engagement du Père et de son Esprit: vers la compréhension chrétienne de la prédestination. 2 Co 5, 5 avec son contexte montrent Dieu le Père comme Celui qui prend très activement part à l'oeuvre du salut. Il l'a non seulement initiée mais d'une manière progressive et avant tout efficace II assure sa complète réalisation. Le Père a ses projets et II les réalise. Dans 2 Co 5, 5 St Paul parle aussi du Saint-Esprit. Il a été donné par le Père. Pour exprimer sa compréhension de la présence et du rôle de l'Esprit St Paul utilise le mot άρραβών qu'on peut traduire par arrhes. De cette façon le Saint-Esprit se présente comme Celui qui garantie la réussite de l'oeuvre de la créationrédemption, comme Celui qui unit dans quelque mesure la vie terrestre des chrétiens et l'étemelle plénitude de la vie. Voilà quelques des points constitutifs de la spiritualité chrétienne d'après St Paul Apôtre. Cette spiritualité met ensemble l'expérience et l'espérance concernant Dieu comme Celui qui aime, qui est fidèle et très soucieux du bien de ceux qui ont besoin du salut. Étant vécue, confiante de l'avenir, cette spiritualité est valide, raisonable, elle veut être confiée, transmise aux suivantes personnes.
Juliusz St. Synowiec, OFMConv, Gatunki literackie w Starym Testamencie, Kraków 2003
Dulian, Renata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Prasakrament jako medytacja o małżeństwie i rodzinie
Wańczyk, Alina (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The subject of John Paul II's meditation on the threshold of the Sistine Chapel is an attempt to read creative intuition of Michael Angelo's genius as well as brilliant spiritual, religious and Biblical intuition of the painter of frescos. Surrounded by unique paintings of the Sistine Chapel, which show the fullness of the Renaissance art, the pope yields to a vision in order to appeal in a novel way to thoughts and consciences of his contemporaries. These meditations reveal the global perception of the reality and a great wisdom pervading the intentions of his own heart and of the world in the light of the intention of God himself. Poetic deliberations of the Roman Triptych show the way in which important threads of theological anthropology, the successive steps of God's revelation in the history of mankind such as creation of man, sin, new responsibility connected with parenthood and finally, striking roots of parenthood itself in God, penetrate each other. Reading the poem “Presacrament” we have an impression that it is a peculiar crowning of the Wednesday catecheses on marriage and the whole teaching of John Paul II on marriage and family. In such an insignificant work, the pope and poet was able to enclose the deepest truth about God and man, about God, the Creator and a man who cooperates with God in the work of passing on life, about the communion of the Holy Trinity and the marital communion leading to a singular unity between God and people, whose fruit is a new human being, conceived and born in the greatest responsibility.

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