Polonia Sacra, 2005, R. 9 (27), Nr 16 (60)

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Wyobrażenia studentów o rodzinie i małżeństwie
Chymuk, Maria (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
Les enquêtes ont été réalisées auprès de 490 étudiants qui se sont portés volontaires pour y prendre part. Ils représentent les étudiants de l'Ecole Supérieure de Philosophie et de Pédagogie „Ignatianum” [Wyższa Szkoła Filozoficzno Pedagogiczna „Ignatianum”], l'Ecole Supérieure de Pédagogie [Akademia Pedagogiczna], l'Académie de l'Economie [Akademia Ekonomiczna] et de l'Académie des Mines [Akademia Górniczo-Hutnicza]. A la question de savoir s'ils envisagent de fonder une famille et pourquoi, 71,5% ont répondu par l'affirmative. Ils considèrent que la famille est une institution fantastique mais difficile, qui a ses principes, ses normes, ses tâches dans la vie quotidienne que l'on ne peut pas transgresser. Et ce n'est pas tout le monde qui possède la maturité d'esprit pour s'y engager. La famille se compose des parents et des enfants. Si le couple marié n'a pas d'enfant, on ne peut parler d'une famille. La fondation de la famille passe par le mariage. Presque toutes les personnes interrogées sont pour le mariage et, notamment, pour le mariage religieux. Les étudiants essaient de réfléchir à la question de savoir si, après la rupture de l'union, il faut maintenir des liens avec son ex-conjoint. Cela dépend des causes de la rupture. Le fait de posséder des enfants en commun constitue une condition fondamentale du maintient des relations entre les ex-époux. Les enfants ne peuvent être coupés de la mère ou du père. Les étudiants ont aussi déterminé les qualités les plus précieuses pour une vie en couple : l'amour, la sollicitude, la compréhension mutuelle, l'honnêteté, l'empathie, la confiance, la patience, la tolérance, la responsabilité, la conscience de ses devoirs, la maturité, la fidélité, la solidarité, une vraie et profonde amitié, la religiosité, qui, contrairement aux apparences, revêt une grande importance dans le mariage.
Medycyna luksusowa w ujęciu etyczno-społecznym
Muszala, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
A new brand of medicine, the so called “luxury medicine” is said to have developed in recent years. As opposed to the medicine in its traditional meaning it is not limited to saving human life, but it carries out certain projects and aspirations of individual people. It can be defined by a few features which distinguish it from the basic medicine: it is not therapeutic in character, its costs far excede the achieved or expected clinical results; some circumstances make even basic surgical procedures luxury medicine. Is luxury medicne wrong? Not necessarily. It is true that some of its procedures (possibly the majority) are impossible to be accepted from the ethical point of view, for example, the selection of human embryos, or the notion of a supplementary mother. However, there are also procedures, which – though they constitute a certain "luxury" in a global view – do not have to be regarded as immoral or suspect. The sheer fact of high costs or non-therapeutic nature of some medical procedures do not mean that they should automatically be assessed in a negative light. In human society there have always been differences in the financial status of citizens and some people will be able to afford medical procedures that are beyond basic medeine. Similarly, it would be a utopian idea to totally separate health care or pharmaceutics from financial dependencies. It seems, therefore, that everything depends on the general idea of society. If the good of every individual human being is the most important goal, regardless of developmental or financial status, the unquestionable right to live and have one's health taken care of, then medicine has grounds to become a means of common brotherhood and an arena of simple human love, help and kindness.
Człowiek obdarzony miłosierdziem. Biblijny aspekt nauczania Jana Pawła II
Hałas, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
Il tema della misericordia occupa un posto importante nell'insegnamento di Giovanni Paolo II. Si dice, che esprime molto bene la sua anima di pastore e la comprensione della paternità spirituale (Weigel). L'articolo mostra gli aspetti specifici di questa dottrina di papa Wojtyla. Il suo insegnamento sulla misericordia ha una larga ispirazione biblica, il che si vede soprattutto nella sua enciclica Dives in misericordia. Là possiamo trovare non soltanto tutti i testi biblici più rilevanti ma anche una larga meditazione biblica, soprattutto sulla parabola del figlio prodigo (Le 15, 11-32). Il papa Wojtyla intuisce molto bene un legame concettuale fra l'amore di Dio e la sua misericordia, che vuole esprimere nella sua espressione caratteristica: amore misericordioso. Questo legame è confermato dalle analisi esegetiche più precise. Un personalista convinto rileva che la misericordia di Dio non umilia l'uomo in alcun modo. Al contrario, riafferma la sua dignità attraverso l'amore.
Problematyka grzechu, wiary i usprawiedliwienia w augustyńskich komentarzach do Listu do Rzymian
Kasprzak, Dariusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
St. Augustine wrote two commentaries on St. Paul's Letter to Romans: in Carthage, in June 394 he wrote Expositio quarumdam propositionum ex Epistola ad Romanos (Commentary on Statements in the Letter of Paul to the Romans). In the other one St. Augustine analyzed The Letter to the Romans in Hippo in 395 in the so called Epistolae ad Romanos inchoata Expositio (Unfinished Commentary on the Letter to Romans). The article presents Augustine's view on sin, faith and justification as he sees them in Paul, against Manichees. The characteristic teaching of these treatises is the four stages of the history of salvation: ante legem, sub lege, sub gratia and in pace (Expositio quarumdam). These stages, Augustine argues, correspond both to the periods of human history and to the steps in spiriual development of an individual believer. Unable not to sin the sinner's sub lege can nonetheless freely choose to implore Christ's aid. “Grace” and "peace" are themselves nothing other than God's gift of the Spirit, which is given for all sinners so that they might be released from sin and in this way be reconciled with God. What sin then is unpardonable? It is despair. “Continuing in wickedness and maliciousness with despair of the kindness and mercy of God” (Inochata expositio). To despair is to resist God's gift of the Holy Spirit, which brings grace and peace, reconciling the sinner with God. If the sinner dispairs of forgiveness, he will continue to sin, and so never be forgiven.
Logion Łk 12,47-48a w historii egzegezy
Wronka, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
Le frasi di Le 12,47-48a sembrano abbastanza chiare e comprensibili da sé. Tuttavia nel corso dei secoli gli esegeti erano capaci di tirare da essi diversi dettagli che sfuggono alla lettura sommaria. Cerchiamo di raccogliere le loro opinioni a proposito di questo testo. 1) Parecchi biblisti hanno affrontato alcune questioni formali. • È stato stabilito che il logion non viene da Luca, ma dalla tradizione. Può darsi che alla sua base stia la parola immaginosa, usata da Gesù (ipsissima verba Iesu). • Riguardo al genere letterario di questi versetti, si davano diverse risposte: logion, parola immaginosa, parabola, sentenza di forma proverbiale, principio dell'interdipendenza fra pena e conoscenza, regola del giudizio di Dio. • Si ritiene comunemente che in origine il logion era un'unità letteraria autonoma, la quale Luca ha aggiunto alla parabola dell'amministratore (12,42-46). Secondo gli uni il logion continua la parabola, secondo gli altri si unisce alla parabola in modo staccato e il suo oggetto è alquanto diverso da quello di essa. 2) Più largamente i biblisti si pronunciavano a proposito del contenuto del logion. • È chiaro per tutti che prima di tutto i versetti esprimono l'interdipendenza fra la conoscenza del proprio dovere e la pena nel caso di trascurarlo. È un principio universale, conosciuto nell'Antico e nel Nuovo Testamento, nonché nel giudaismo. Nel nostro testo esso concerne direttamente la relazione fra padrone e servo o schiavo, benché possa essere esteso su ogni relazione interumana, in modo metaforico invece si riferisce alla relazione dell'uomo con Dio. • Nel servo che conosce e non conosce la volontà del padrone gli scienzati hanno visto diversi uomini oppure gruppi umani: uomo intelligente che sfugge alla volontà di Dio e uomo semplice, incolto; giudei e pagani; responsabili di Israele e il suo popolo; cristiani e pagani; Apostoli con i loro successori – vescovi, incluso Pietro con i suoi successori – papi, ed altri discepoli di Gesù con i loro successori – semplici fedeli, ossia gerarchia e laicato. Secondo alcuni il servo che non conosce la volontà del padrone è stato introdotto solo per contrasto, e perciò non designa nessuna persona concreta. In vari modi era pure interpretata la volontà del padrone. Per i giudei essa significava la volontà di Dio espressa in modo generale nella Legge, soprattutto nel decalogo, oppure più concretamente nella predicazione di Gesù, concernente la venuta del regno di Dio e non accettata dalla maggior parte dei giudei. Per i cristiani invece la volontà del padrone è la volontà di Dio proclamata da Gesù o la volontà di Gesù stesso. Alcuni la limitano all'istruzione riguardante la parusia e il giudizio di Dio oppure allo scrupoloso compimento dell'incarico affidato. Gli esegeti sottolineano che l'ignoranza della volontà di Dio è solo relativa, dunque da superare, perché ogni uomo può conoscerla attraverso la rivelazione positiva oppure per mezzo della luce della ragione naturale. Allora l'ignoranza della volontà di Dio è sempre in qualche modo volontaria, perciò l'uomo che non la conosce sarà anche punito. • Come scorgono tutti, le sferzate erano una pena normale per i servi e schiavi. Nel nostro testo esse significano una escatologica pena di Dio, secondo gli uni – l'inferno, secondo gli altri – il purgatorio. Molte e poche percosse esprimono il diverso grado di questa pena. Alcuni vedono nelle molte percosse la pena d'inferno e nelle poche percosse la pena di purgatorio. Vediamo che nelle corte frasi di Le 12, 47-48a gli esegeti hanno visto diversi problemi e contenuti. Le loro suggestioni possono aiutarci a comprendere meglio questo logion e spingerci ad ulteriori riflessioni, perché l'interpretazione di un testo, soprattutto quello della Sacra Scrittura, non è mai compiuta.
Toksyczny wychowawca w dobie kryzysu wartości
Mastalski, Janusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
L'articolo è dedicato agli influsi tossici dell'educazione che oggi rafforzano la sua crisi assiologica. L'Autore classifica la problemmatica sottoposta all'analisi in tre ambiti. All'inizio descrive cinque sindromi educativi che generano l'educazione tossica: sindrome dell'esaurimento professionale, sindrome dell'agressione estorta, sindrome delle autorità perdute, sindrome del dogmatismo educativo, sindrome della perdita assiologica. Il secondo ambito degli influssi tossici dell'educazione e' la mancanza di appoggio agli allievi chiamata deficit. Secondo l'Autore ci sono tre tipi di deficit: deficit della capienza emotiva, deficit delle capacita' e deficit dell'accettazione emotiva. Il terzo ambito dell'educazione tossica è formato dalle interazioni nocive. L'Autore ne descrive nove: antagonismo, atteggiamento possesivo dell'educazione, l'ansia di comunicazione, comunicazione traumogena, sostituzione dell'allievo nei doveri da parte dell'educatore, permutazione educativa, labilità' emotiva, demonizzazione di alcuni aspetti di vita e, infine, inversione educativa. L'articolo viene concluso con un'analisi dei mezzi preventivi dell'educazione tossica.
Świadek Chrystusowych cierpień (1 P 5,1), red. J. Morawa, Kraków 2004, stron 937
Markowski, Mieczysław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
Proboszcz parafii wojskowej może delegować upoważnienie do asystowania przy zawieraniu małżeństwa – odpowiedź Papieskiej Rady ds. Tekstów Prawnych
(Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
Prawa człowieka jako kryterium organizacji społeczeństw w kontekście nauczania Jana Pawła II
Drzyżdżyk, Szymon (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
One of the major problems of the world today is the attitude to basic rights and the freedom of man. Great interest in human rights is an indication of their importance in the organization of societies. The teaching of John Paul II contributes a lot of new and significant factors to this issue. Above all this is the stress put on the dignity of man, not so much as the basis of rights, but as the recognition of dignity as a factor pinpointing the very conception of human rights. It should be noted that for John Paul II dignity of a human being is not only a determinant of the conception of the absolute rights but also of the integral ones. This means indissolubility of all rights which are man's due. Moreover, the so called individualization and universalization of human rights are an important factor. The pope does not consider the rights only generally; he is also concerned with the rights of children, mothers, the unemployed, etc. At the same time, alongside individualization, there appears combining of these rights, i. e. universalization. This means that the rights which are due to a person as an individual are combined with the rights of particular communities such as family, nation, state. Abiding by human rights in their multi-dimensionalism constitutes for John Paul II a criterium of organizing societies. It is on the basis of abiding by human rights that the construction of stable and just state structures will at all be possible.
„Upodobnić się do Chrystusa czy stać się Nim?” ks. Stanisław Wronka, Piotr Sikora
Kita, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
Biblijne pojęcie przymierza
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
Covenant belongs to the most basic notions of religious message as it became a model of religion, which was presented in the Holy Scriptues. Before it was endowed with religious content and became an expression of mutual relationship between God and man, covenant was an inspiration referring to relations among people. Covenant as taken from the relations among people, fit perfectly as a model for religions owing to, in particular, its two features. It was an indissoluble treaty and, entered by two unequal parties endowed the stronger one with a right to dictate conditions. The Scriptures describe three basic types of covenant, the most important of which was the Sinai one. It was an imperfect covenant; it had to be renewed and because of that the Old Testament announces a new one. This is done by Christ, and the New Testament demonstrates its superiority over the old covenant as well as its ontic novelty.
Nowe czasopismo teologiczne: „Studia Pastoralne”. Rocznik Wydziału Teologicznego UŚ w Katowicach
Biela, Bogdan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
Głód jako problem społeczny
Zwoliński, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
The strategy of fighting hunger is in reality a search for a way to fulfil basic human needs. It demands temperance in consuming and restraint in relation to the secondary and artificial needs. In upbringing, to assume the responsibility for the world, including hunger, man must not become a slave of material possessions. The Holy Scriptures show the end of the history of the world as marked by responsibility assumed by all generations during God's judgment. Christ indentifies himself with every man who was wronged, suffered from hunger and poverty. When the judged ask: “When, Lord, did we ever see you hungry...,” they will hear this answer: “Whenever you refused to help one of these least important ones, you refused to help me.” (cf. Mt. 25,44–46).
Przechowywanie Najświętszego Sakramentu
Dyduch, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
Il programma dell'Anno Eucaristico presentato nella Lettera Apostolica „Mane nobiscum Domine” di Giovanni Paolo II sottolinea l'importanza dell'adorazione del Santissimo Sacramento. La specificità di questo sacramento fa che Esso può essere conservato. Il modo e lo scopo del suo conservazione definiscono le prescrizioni canonici e liturgici. L'Anno Eucaristico ci obliga in modo speciale di conoscerli e di osservarli. Esso deve portare i frutti nel piu grande culto dell'Eucaristia.
Polityka językowa Kościoła katolickiego w Polsce wobec wyzwań XXI wieku
Makuchowska, Marzena; Przyczyna, Wiesław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
Życie pozagrobowe. Dziesięć rozmów o rzeczach ostatecznych, WAM, Kraków 2005, stron
Niemira, Artur (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
Współczesna romanistyka prawnicza w Polsce, red. A. Dębiński, M. Wójcik, wyd. KUL, Lublin 2004, stron 385
Dyduch, Jan Maciej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
Janowe „έντολή”
Zbroja, Bogdan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
As we read the writings of St. John, we often come across a statement in which the inspired author speaks on keeping God's commandment – έντολή. This command demands in itself obedience and implementation. The present entry contains an analysis of all the passages of St. John's literature, where this term is to be found. It also presents a depth of his theological thinking. In the Gospel one can perceive the example of Jesus who fulfilled the Father's command in a perfect way. He Himself teaches a man how to love God and his neighbor. It is the attitude of love that has its origin in the faith in Jesus – the Son of God. However, a human being must persevere in obeying God's commandment, for evil fights those who follow them (Ap 12,17). According to Apocalypse, such adherence to God's commandments determines our way to sanctification. Only once, the word έντολή is used in John's literarture – when it is related to human decisions made by Archpreise and Pharisees (οί άρχιερεις καί οί φαρισαιοι – J 11,57).
Specyfika telewizyjnych transmisji uroczystości religijnych
Baczyński, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
Televising, i. e. broadcasting live of a given event by means of new technologies, is the nature of television, the most fascinating possibility it possesses. In this respect it surpasses all other means of mass communication. A characteristic feature of televising is the unanimity of the real and screen time. Advanced technology of satellite transmission allows global range within time and space. Any transmission can therefore immediately become an important event on a global scale and integrate communities around messages it carries. It is for these reasons that employing transmissions of religious events to evangelise and spread the teaching of the Church or the Christian culture seem invaluable. Moreover, televising religious celebrations brings a new quality into the sphere of reception – an inclination to more careful listening, which is connected most of all with the directness of transmission. Awareness of the unanimity of the real and screen time makes many viewers more alert in following the event. This results from the fact that the transmission of the word takes place “here and now”; it is aimed both at those who are personally present at the event and those who participate indirectly, by means of television. Many recipients do not want to stay “outside” the transmission; they want to be its “part” and thus take the transmitted words as spoken directly to them. This, in turn, enhances activity, the feeling of “co-participation”, willingness to be involved in the dialogue, and helps build an atmosphere of particular unanimity. In case of papal transmissions these effects are strengthened by the importance of the event, significance of the message, quality of the transmission as well as the festive character of events. Televising religious celebrations thus has unqestionable advantages; it is spiritual “food” for the sick and those who cannot personally participate in them, sometimes it helps in advocating proper religious behaviour, makes people more sensitive to “sacrum” and, recently, it has increased the value of silence in religious experience and in everyday life. Nevertheless, the dangers it carries are manifold, too. An abundance of religious transmissions in mass media may be treated as absolution of personal participation in the liturgy and lead to routine religious behaviour. There is no unequivocal method to let positive results prevail. Common sense should be applied to the number of transmissions, careful preparation should be the duty of those who are in front of the cameras as well as those who stay in front of the screens and constant care should be ensured so that there remains an authentic wish to be part of a living community and to actively participate in the liturgy of the Church.
Obowiązek zachowania istotnych przymiotów w małżeństwach z akatolikami
Bolesta, Arletta (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
In diesem Artikel wird es vor allem über das Hindernis des verschiedenen Glaubens, die gemischte Ehe und die Ehe mit sogennanten unehrenwerten Personen gesagt. In dieser Aussicht wird es die Erhaltung und der Schutz der Monogamie und der Unverbrüchßlich gezeigt. Indem es über das Hindernis des verschiedenen Glaubens und die gemischte Ehe gesagt, wird es auch über die kanonische Forschung vor Eheschließung, die kanonische Form der Eheschließung, die Eintragung der Eheschließung und die Heilung gesagt, weil diese Einrichtungen mit dem Hauptproblem zusammengebunden sind. Der Nachdruck wird auf die Bedingungen zu diesen Ehen gestellt. Sehr kurz wird es auch über das Hindernis des verschiedenen Glaubens, die gemischte Ehe und die Ehe mit sogennanten unehrenwerten Personen nach dem CIC gesagt. Es ist sehr wichtig, daß indem es im Recht wesentliche Eigenheiten schützt, schützt es auch die Ehe und die Familie.

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