Polonia Sacra, 2001, R. 5 (23), Nr 8 (52)

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    Nauka Biblii o własności
    Zwoliński, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
    Biblical instruction in ownership has its origins in the basic truth shown in the book of Genesis that God created heaven and earth (Gen 1 .1-2 ; 4a; 4b-25). It thus emphasises the fact that God is an absolute beginning of all creation and that everything belongs to Him. At the same time, the description of Creation includes the truth about an aim of the existence of the world, which is to serve man who has been called to have a dialogue with God. God enabled man to live and develop, to carry out a plan to transform the earth and create his own world of culture. Economy, including private ownership, the way of possessing and its range were termed a mirror aim as opposed to an aim that is major in the life of every Christian – redemption. „Will a person gain anything if he wins the whole world but loses his life?” (Mt 16.26).
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    „De imitati o ne Patris” u św. Pawła
    Misztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
    „Imiter le Christ”, „suivre le Christ”: on peut de cette manière définir l'oeuvre du salut. Mais le Christ n'est jamais sans le Père. Nous ne pouvons jamais imiter le Christ, suivre le Christ sans vivre dans la communion avec son et notre Père. On a dit du Christ: „II est l'Image du Dieu invisible” (Col 1, 15). Si nous imitons notre Seigneur, si nous le suivons, cela signifie que nous imitons et suivons aussi le Père. Est-ce vrai? Dans la Lettre aux Ephésiens nous pouvons lire cet appel: „cherchez à imiter Dieu, comme des enfants bien-aimés” (5,1). Voilà notre vocation chrétienne, notre spiritualité définies d'une façon originale et en même temps originelle. Cet appel et programme se situe dans l'économie étemelle de la création et de la nouvelle création. „Dieu dit: Faisons l'homme à notre image, comme notre ressemblance” (Gn 1,26). „C'est ainsi qu'il [c'est-à- -dire le Père] nous a élus en lui [dans son Fils], dès avant la fondation du monde, pour être saints et immaculés en sa présence, dans l'amour” (Eph 1, 4). Le Père est saint et immaculé. Il désire ime chose pareille pour ses enfants d'adoption, pour nous tous. Prenons en considération par ex. La Lettre aux Ephésiens. Essayons de cette manière de mieux comprendre le message contenu dans les paroles „cherchez à imiter Dieu” Nous pourrons voir qu'il s'agit d'un thème fondamental pour la théologie, pour la spiritualité chrétienne, pour notre salut étemel et pour la vie de tous les jours d'ici-bas de chaque disciple du Christ, de chaque enfant adoptif du Père. Nous y trouverons en abondance aussi bien la nourriture „théologique” de qualité ainsi que les indications „pratiques” précieuses (si tout fois il est possible par ex. séparer l'un de l'autre).
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    Chrystus jako Oblubieniec Kościoła w świetle Nowego Testamentu
    Piekarz, Danuta (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
    In diversi libri dell'Antico Testamento Dio viene presentato come Sposo del suo popolo – Israele, uno Sposo sempre fedele e pieno di amore malgrado l'infedeltà della sposa che seguiva i suoi amanti bruciando i profumi ai Baal (cfr. Os 2,15). Quando viene la pienezza dei tempi, l'amico dello Sposo – Giovanni Battista prepara la Sposa - popolo all'incontro con Cristo. Gesù stesso solo ima volta si presenta come „Sposo” (Le 5, 34s e par.), ma nel suo insegnamento (soprattutto in diverse parabole) e attività (Cana) il Regno di Dio viene paragonato ad un banchetto nuziale. Nella Lettera agli Efesini l'amore di Cristo per la sua Sposa – Chiesa diventa modello per ogni coppia cristiana. Cristo non solo ha dato la vita per la Chiesa, ma anche la purifica e nutrisce – ci si può scorgere ima chiara allusione ai sacramenti, soprattutto al Battesimo e Eucaristia. Per rispondere all'amore dello Sposo la Chiesa deve rimanere salda nel suo insegnamento. Perciò S. Paolo, preoccupato per la fedeltà dei Corinzi lusingati dai falsi apostoli, deve ricordargli: provo per voi una specie di gelosia divina, avendovi promessi ad un unico sposo (2 Cor 11,2). Nella logica dell'Apocalisse il tempo presente è dato alla Chiesa affinché possa preparare il suo abito da sposa, per essere pronta alle Nozze dell'Agnello. Lo Spirito aiuta la Sposa e con lei invoca lo Sposo perché venga il momento quando, conforme alle usanze nuziali giudaiche, la Sposa potrà entrare tra i canti di gioia nella casa dello Sposo e ci rimarrà per sempre.
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    πρός νουθεσίαν ήμών – „Ku pouczeniu nas”: Pawłowa typologiczna interpretacja eksodusu w 1 Kor 10, 1-11
    Filipič, Mirjana (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
    Nell'articolo viene sviluppata la ricerca del metodo tipologico di Paolo, usato nel 1 Cor 10, 1-11 e sulla base di essa viene sottolineata la sua originalità nella presentazione degli eventi del primo esodo. Dopo la presentazione della triplice struttura del testo (esempio storico, motivazione dell'esempio, ammonimento) viene mostrata la dinamica interiore del brano, nella quale domina il rapporto tra „padri nostri” (tutti, alcuni di loro) e cristiani di Corinto. Si compara la situazione della generazione nel deserto con quella del Corinto attuale nello stato di desiderare le cose cattive dopo aver sperimentato le grandi opere di Dio. La reazione punitiva di Dio sulla generazione degli Israeliti nel deserto viene espressa come ammonizione per i cristiani di Corinto, per i qualiè arrivata la fine dei tempi. In tutto questo Paolo predispone la classica typologia degli eventi di Dio nel deserto con i sacramenti del Battesimo e dell'Eucaristia, ma non la sviluppa. L'aspetto metodologico di Paolo viene mostrato nel parallelismo tra i versetti 6 e 11, nei quali la parola τύπος rappresenta il concetto di relazione che trova il suo vero significato solo nell'applicazione alla situazione concreta. Se τύπος si basa sugli avvenimenti storici, l'insegnamento è legato alla parola scritta, compresa nel suo senso pieno, escatologico. Nell'esperienza positiva di Dio nel deserto (v. 1 b-5) viene sviluppato l'aspetto cristologico. L'esperienza negativa (v. 7-10) si basa sul citato di Es 32, 6, che nell'interpretazione originaria di Paolo sottolinea il cambiamento dello stato interiore del popolo, a causa del quale Dio non si compiace con loro (v. 6). Origine di questo cambiamento rappresenta il desiderio delle cose cattive, che diventa anche la più profonda ragione per l'ammonimento dei cristiani di Corinto.
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    Retoryka Pawła w świetle Listów do Koryntian
    Pindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
    The article treats of Paul's possible knowledge of Greek and Roman rhetoric on the basis of the text of two epistles to the Corinthians. Thus, the fragments which relate to the Apostle's way of delivering his message as well as expressions and terms which might reveal his conceivable study of rhetoric were analysed (έν πειθίς, άπόδειξις, ίδιώτης τώ λόγω, ό λόγος έξουθενημένος). Finally, selected opinions (from the Fathers of the Church to the present ones) relating to Paul's possible knowledge of rhetoric, and consequently, the usefulness of its usage with regard to his epistles were supplied. There is no indication that Saul from Tarsus ever attended a rhetors' school or directly studied any rhetoric coursebook of his age. The ability to persuade, shown in his epistles, arises from his knowledge of Septuagint. It can be traced to a formation characteristic of a synagogue and can also be explained by a wide contact with Hellenistic culture, greatly imbued at that time with popularised rhetoric.
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    Javier Hervada, Studi sull'essenza del matrimonio, Giuffrè Editore Milano 2000, s. 390
    Rozkrut, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
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    Katechizm Kościoła Katolickiego o świecie duchów złych
    Łukaszuk, Tadeusz Dionizy (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
    Auctor articuli, post vestigia Catechismi Ecclesiae Catholicae gradiens, de spiritibus malignis utpote in universo a Deo creato existentibus et in fontibus revelationis apparentibus agit. In prima parte articuli thema terminologiae venit et quia bonum ordinem terminologicum in textu Catechismi auctor deprehendit, eundem universis disputationibus theologicis ut normam rectam servandam commendare censuit. In terminologia enim a Catechismo usurpata bene distiguuntur nomina et obiecta nominibus istis signata, specialiter Satanas, graece dictus diabolus, in sua singularitate visus, nomine proprio in singulari, et maiuscula scripto, notatur, daemones autem generali denominatione describuntur. Satanas dux daemonum esse videtur, numquam cum eis identificandus. In parte altera articuli quaestio de reali existentia spirituum malignorum, eorumque origine ac potestate hominibus nocendi evolvitur. Ex analisi textus Catechismi sequi videtur supradictos aspectus quaestionis ad doctrinam catholicam pertinere et ideo gradu theologicae certitudinis gaudere. Doctrinae catholicae, theologice certae, mente nostra adhaerere debemus, attamen assensu non irreformabili quem veritati tantum de fide definita praestari opportet. Veritates huiusmodi in materia demonologiae probabiliter non adveniunt, una definitione Concilii Lateranensis IV excepta de diabolo et aliis daemonibus a Deo natura creatis bonis e per se ipsis factis malis. In definitione ista, directe et per se de Deo, imo Creatore omnium rerum agitur, de diabolo autem in obliquo et secundarie, per modum exempli aliati et ad oculos positi.
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    Post w Biblii
    Zbroja, Bogdan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
    L'article presente avait dans Tintention de mettre en evidence la pratique biblique du jeûne. La première partie nous a mis en point la terminologie liée au jeûne laquelle nous retrouvons dans la Bible grecque. Celle la deuxiemme parlait des textes biblique qui traitent du jeûne. Cette activité a été sanctifiée dans le Nouveau Testament par l'acte de Jesus Christ qui lui – même s'est mortifié pendant quarante jours et nuits sur le desert. La signification teologique du jeûne consiste à affliger son corps par des austérités et â faire offrande au Dieu de son renoncement. Tout cela est fait en vue de confirmer sa demande, sa supplication auprès du Seigneur, pour être exaucer. On le supplie qu'il enleve nos pérchés.
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    Rekolekcje szkolne. Istota i zadania
    Przyczyna, Wiesław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
    Retreats are a well tested form of proclaiming the Gospel to youth. Their efficiency much depends on one condition: whether we refer to all the changes which take place in the Church and in the world. Among the changes that we have observed in Poland lately an important one is introducing catechesis to schools. This fact triggers the necessity of elaborating a new concept of retreat, a more suitable model for the present situation. Such attempt has been made by the members of the Homiletic School at the Liturgical Institute of the Pontifical Academy of Theology in Kraków together with the lay specialists (pedagogues, psychologists and therapists). As result a kind of school retreat has been worked out. The main features of such retreat are the following: the retreat is arranged by a team of religious and lay specialists; it refers to one school as a whole; it is of inductive, mystagogical, stimulating and diversified character.
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    Studium biblijne katechety w ujęciu dydaktycznym
    Stypułkowska, Beata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
    Though different degrees of acquaintance with the Bible are found among religion teachers, biblical study is necessary for each of them. The paper shortly presents types of scriptural studies: continual, systematic, and pragmatic one. Next it discusses stages and specific of biblical study undertaken as a self-educational task. Gaining some skills from the area of learning techniques is necessary to undertake more intimate study of the Bible. The paper points out basic stages of self-educational work with concern to the biblical study. This is followed by dealing with a problem of didactic planning. Features of didactic plans are touched as well as their types: the short-term didactic plan and the long-term one.
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    Obowiązek ochrony środowiska naturalnego
    Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
    The truth of the World creation, bringing of everything what exists from nonentity into existence, is closely connected with God. Work of creation is the revelation of omnipotence, love and wisdom of God-Creator. Man was called by God for being a Master of the World, not for its devastation. Man is responsible for keeping of order in the World. So, bad state of environment we live in, is the expression of deep moral crisis of man. It is urgently necessary to create the attitude of ecological responsability.
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    Życie kapłanów w świetle postanowień Duszpasterskiego Synodu Archidiecezji Krakowskiej 1972-1979
    Dyduch, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
    Il Sinodo Pastorale dell'Arcidiocesi di Cracovia fu lo strumento del rinnovamento e dello svilupppo della fede del Popolo di Dio dell'Arcidiocesi. Tra diversi problemi, il Sinodo considerava il rinnovamento della vita dei secerdotì. Esso presentà il programma dell'apprpfondimento di spiritualità sacerdotale e di cura delle vocazioni, sia nel periodo della preparazione al sacerdozio, sia durante la formazione nel seminario e dopo nella formazione costante. Il Popolo di Dio dell'Arcidiocesi comprende i sacerdoti, le persone consacrate a Dio e fedeli laici. Tutti loro sono sali chiamati alla collaborazione e all'unità. La collaborazione si svolge in modo speciale tra i sacerdoti e poi tra i sacerdoti e loro vescovo. Essa si esprime nell'istituzione del Consiglio Presbiterle.
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    Naturalny charakter instytucji małżeństwa i rodziny – przemówienie Jana Pawła II do Roty Rzymskiej (1 lutego 2001)
    Rozkrut, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
    In his address delivered this year to the Roman Rota John Paul II presented a picture of the institution of marriage and family in its basic, i.e. natural, form inscribed in human nature. The address can be perceived as a monition to the modem world, in whose mentality and laws the foundations of its very existence and vocation have been lost. Another reflection on natural character of the institution of marriage and family, which is shown today in the light of canon law, is not so much a reminder that ecclesiastical judges have to defend these values in their verdicts as a challenge to the whole community to defend basic values. The subject should be brought up particularly during catechesis and pastoral courses which prepare young generations for marriage and starting a family. Each annual address to the Roman Rota as well as every issue raised in it, whether it refers to substantive law or the rules of the court, is a great event for the whole ecclesiastical jurisdiction. Simultaneously, a great concern John Paul II shows for the Roman Rota Court remains an example for all the bishops who preside over ecclesiastical courts of first and second instances to constantly support this specific and extremely delicate aspect of the activity of the Church, both in local and universal dimension.
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    Johna H. Newmana teoria rozwoju mariologii i jej wymiar ekumeniczny
    Życiński, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
    The issue of the development of Christian doctrine was not a subject frequently researched by scientists in 19th century. J. H. Newman's quest for the true Church of Christ forced him to fathom the problem. The result of this quest was Newman's theory of doctrine development presented in 1845 in his Essay on the Development o f Christian Doctrine, which distinguishes seven criteria of validity and authenticity of developmental form. These criteria, characterised by Newman in a general way, find their detailed extensions and application in an analysis of specific problems of Mariology and allow a final statement that contemporary Mariology is the result of the development of the Mariological doctrine of the Church in the first centuries.
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    Biblijna nauka o wolności i wyzwoleniu
    Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
    Freedom and liberation are among much focused on entries and yet they are constantly missing from the life of human community. This results from an erroneous notion of freedom, which appeared in modern times and gave rise to social structures of captivity. We therefore turn to Revelation to learn how we should properly understand and build freedom Christ instructs us that the only liberating factor is His Truth. The Church, which – especially in the context of the so called theology o f liberation – issued two significant Instructions showing dangers and developing positive knowledge of freedom and liberation, has been teaching it. The article focuses on a Biblical notion of freedom as shown through the history of Israel and the instruction of the New Testament. In the Bible freedom is primarily a matter of being free from sin. Historical experiences of Israel show that God Himself is the guarantor of freedom and mending one's ways is a means to achieve it. The main form of captivity and the source of its various kinds is sin. Prophets heralded the instruction in freedom, and Trito Isaiah's texts are especially informative. The New Testament shows that the basic liberation takes place within a person, and the most important principle is the commandment of love. True liberation takes place in the Death and Resurrection of Christ, which is also good news of freedom. The way to liberation is therefore evangelisation, i.e., preaching the good news of freedom. This should also show the importance of God's commandments on the way to freedom and demonstrate the relevance of their message, though here it is most important to accept with confidence the gift of God's Wisdom. In conclusion three subjects are developed: the commandment of love is the way to freedom, as is the cross, and because people need a genuine example, St. Francis of Assisi is shown as an evangelically free man.
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    Apostolskie korzenie celibatu kapłańskiego
    Gryz, Krzysztof (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
    A discussion on celibacy, and especially the justification for its existence in Church has constantly been a burning issue inspired by various, frequently diverse, motivations. On the one hand pastoral care about the Church makes some people ask a question whether the demand of celibacy is not too difficult a barrier, often impossible to overcome by candidates for priesthood, especially that celibacy is not essentially connected with the Sacrament of priesthood and the history of the Church knows priests who were married. For others, imbued with modem culture which glorifies carnality of a human being, it is difficult to understand and accept the fact that a voluntary resignation from married life – which for many people constitutes the only space of love between man and woman and a basic form and manifestation of man's social life is possible. Most varied opinions appear in the discussion, from the ones that celibacy comes straight from God's establishment to the ones which perceive it as a disciplinary resolution introduced by an ecclesiastical institution which started no earlier than 4th century, and some claim that only since Lateran Council II, i.e., since 1139. Still others see it as a concession on the part of the Roman Church in favour of gnosticism or manicheism and these movements in Church, which, supporting strict spiritualism, actually depreciated marriage. Finally, there are some, who, trying to reconcile in some way several hundred years of the functioning of the Church with the demands of present times, suggest that celibacy should be treated as a voluntarily accepted charisma, which, however, should not be the subject of ecclestiastical discipline obligatory for all candidates for priesthood. It is characteristic that all these opinions refer to the practice of the early Church, yet interpret the same facts in a different way. The arguments are constructed on the basis of history. A need therefore arises to once again investigate the origins of celibacy. Is its present form in any way connected with the teaching of the Apostles and the practice of the Church of the first centuries, or is it rather an autonomic creation of the late institution?