Polonia Sacra, 2011, R. 15 (33), Nr 29 (73)

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Obraz Jezusa Syna Dawida w dwudziele św. Łukasza (Łk-Dz)
Mikołajczak, Mieczysław (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
The promise of God given to David heralds eternal existence of his house and monarchy (2 Samuel 7,12-16). Judaism cherished hope associated with the promise that God would raise a monarch anointed like David, who would free people from slavery and set up the law for them. This is a model of a son of David, awaited in the entire history of Israel. Luke 1: 27 says that Joseph comes from the house of David, and Luke 1,32 says that the Son of Mary will sit on the throne of his father, David. Genealogy, too, connects Jesus with David, who fulfills the Messianic hopes connected with the king of Israel. Without denying this relationship with David, Jesus showed distance with regard to the messianic expectations of the people of that era. He is the king above all because he is the son of God and not because he is the family of David. He takes David’s throne to fulfill the prophecies of the Old Testament. From this throne he will reign forever and judge the peoples.
Akcja Katolicka świadkiem Chrystusa w epoce sekularyzacji
Leszczyński, Mariusz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
The Author of the article shows the role of the Catholic Action in the society threatened by secularisation. At first he discusses the concept of secularisation itself and presents its major manifestations. Next he characterises the primary features of the polish Catholicism and its position to the phenomenon of secularisation. In the last part the author draws attention to the role of the Catholic Action, which opposing the tendencies to abandon the spirit of the Gospel, has become „the moral conscious of society” in Poland.
Scala Paradisi św. Jana Klimaka jako arcydzieło duchowości – struktura, styl i cel pisma
Jasiewicz, Arkadiusz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
St. John Climacus also known as John of the Ladder, John Scholasticus and John Sinaites, was a 7th century Christian monk at the monastery on Mount Sinai. He is revered as a saint by the Roman Catholic, Oriental Orthodox, Eastern Orthodox and Eastern Catholic Churches.Of John’s literary output we know only the Climax (Latin: Scala Paradisi) or Ladder of Divine Ascent, composed at the request of John, Abbot of Raithou, a monastery situated on the shores of the Red Sea, and a shorter work To the Pastor (Latin: Liber ad Pastorem), most likely a sort of appendix to the Ladder. The Ladder describes how to raise one’s soul and body to God through the acquisition of ascetic virtues. Climacus uses the analogy of Jacob’s Ladder as the framework for his spiritual teaching. Each chapter is referred to as a “step”, and deals with a separate spiritual subject. There are thirty Steps of the ladder, which correspond to the age of Jesus at his baptism and the beginning of his earthly ministry. Within the general framework of a “ladder”, Climacus’ book falls into three sections. The first seven Steps concern general virtues necessary for the ascetic life, while the next nineteen (Steps 8-26) give instruction on overcoming vices and building their corresponding virtues. The final four Steps concern the higher virtues toward which the ascetic life aims. The final rung of the ladder-beyond prayer (proseuche), stillness (hesychia) and even dispassion (apatheia) - is love (agape). Originally written simply for the monks of a neighboring monastery, the Ladder swiftly became one of the most widely read and much-beloved books of Byzantine spirituality. This book is one of the most widely-read among Orthodox Christians, especially during the season of Great Lent which immediately precedes Pascha (Easter). It is often read in the trapeza (refectory) in Orthodox monasteries, and in some places it is read in church as part of the Daily Office on Lenten weekdays, being prescribed in the Triodion. St. John’s feast day is March 30 in both the East and West. The Eastern Orthodox Church additionally commemorates him on the Fourth Sunday of Great Lent. Many churches are dedicated to him in Russia, including a church and belltower in the Moscow Kremlin. John Climacus was also known as “Scholasticus”, but he is not to be confused with St. John Scholasticus, Patriarch of Constantinople.
Misterium jedności Kościoła w nauczaniu Jana Pawła II
Lukoszek, Michał (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
Christ’s Church has the divine-human nature. John Paul II in his teaching showed the truth about the mystery of the Church which is a reflection of the mystery of the Trinity. Church and its unity has its source and model in the unity of the Persons of the Trinity. Thus, in the Church the community with people and God is carried out through participation in the life of the Trinity. This can be applied to individual persons, stating that the Father is the author of the plan of union with God and with each other. This plan is implemented by the Son of God in the work of redemption of humanity wounded by sin. Mystery of unity is realized by the action of the Holy Spirit, who is the basis for unifying and vivifying community itself. Teaching of John Paul II shows that the unity of the Church is primarily the work and gift of God. This truth, however, motivates the human efforts directed towards achieving the full unity of Christians.
Stanowisko cesarzy bizantyńskich wobec rządów Teoderyka Wielkiego na Zachodzie
Ożóg, Monika (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
The aim of the present article is the present the Byzantine emperors’ stand towards the rule of Theodoric the Great in the West. Those contacts depended on the situation in Italy and Byzantium at that time. The Theodoric’s actions connected with holding the official power over Italy and obtaining the crown were related to adhering to a certain policy towards Zeno and Anastasius. Next, the contacts of the emperor with Theodoric exacerbated when the king sent the army to Illyria in 504. Several years later, the Goth in a letter to Anastasium wrote that he cared very much about peace and agreement with the emperor. What also play a significant role here was the Laurentian schism and the Acacian schism (if the then religious situation is taken into consideration). Along with the election of Pope Hormisdas in 514, and then with the new emperor Justin, the contacts of Italy with the emperor entered a new phase.
Historyczne konsekwencje liturgicznej i architektonicznej odnowy strefy ołtarza a posoborowa obecność tabernakulum
Bogdan, Mirosław (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
The article discusses the construction of the altar area for the liturgy of the Eucharist in churches after Vatican II. It takes up the issue of the tabernacle’s place in the space of the church building and the legitimacy of constructing two altars, one general for the whole of the nave and the other belonging to the chapel for the celebrations on weekdays. The author shows the need to consider both the theological expression and artistic sensibility in creating sacred space. It is a symbiosis of architecture and liturgy, which together are responsible for the spiritual harmony of the church interiors of bygone eras and the modern period.
Wiedzieć – zdobywanie wiedzy przez nauczyciela religii i katechetę. W kierunku formacji intelektualnej
Stala, Józef (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
The religion teacher and catechist must constantly expand his knowledge and expertise. Further training in the intellectual area leads to full understanding of a message which religion teacher and catechist is to communicate and contributes to understanding the recipient of the message and the social context in which he lives. In order to best fulfill this responsibility, especially in modern times, the religion teacher and catechist needs solid education, which should take into account and harmoniously integrate being, knowledge and skill. These are the areas of life of the religion teacher and catechist which he must continue to improve to preserve what is special in its identity and mission. Therefore, the article attempts to clarify the issue of “to know” that is, questions about the acquisition of knowledge by the teacher of religion and catechist and to explore the current state of intellectual formation. This applies to what the religion teacher and catechist must know in order to perform his duties well. Therefore, the article shows intellectual formation of the religion teacher and catechist, especially in the biblical, ecclesial, liturgical and existential-cultural dimension.
Prześladowania Kościoła katolickiego w Kazachstanie w urzędowych dokumentach i pismach ks. Władysława Bukowińskiego w latach 1954-1974
Nowak, Jan (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
The paper analyzes the methods and aims of persecution of the Church in the official documents and in the writings of Fr. Bukowiński. Based on official Soviet documents, the author emphasizes especially prohibition of prayer gatherings, even in private homes. At the same time, some religious groups were registered to create the impression of religious tolerance. Believers, on the other hand, were persecuted under the pretext of action against Soviet authorities. The writings of Fr. Władysław Bukowiński provide clear analysis of these persecutions. According to the Servant of God, they were not meant merely to combat the faith, but to struggle against man himself and his dignity. The article is an analysis of the testimony and the defense of the faith.
Miejsce smutku w duchowości chrześcijańskiej. Świadectwa wielkich pisarzy monastycznych od Ewagriusza do Jana Klimaka
Pancerz, Roland Marcin (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
This present study provides a brief analysis of the texts of the great monastic writers (Evagrius Ponticus, John Cassian, Gregory the Great and John Climacus) about the role, which sorrow plays in Christian spirituality. These writers – following St. Paul (2 Cor, 7,10) – distinguish negative sorrow, “sorrow of the world” (λὐπη κοσμκή) and positive sorrow, „sorrow according to God” (λὐπη κατά Θεόν).Evagrius was the first monastic writer who classified sorrow as one of the main evil thoughts. It is mainly caused by unsatisfied desires and lusts, anger, inflicted harms or lost goods. Sorrow results in a lot of harmful effects: confusion of mind, difficulties in prayer, sloth, dryness of feelings, anger, irritability and – in the worst case – suicide. Desperation about one’s salvation due to committed sins is particularly harmful. In that case man does not experience true repentance, cuts himself off from returning to God, and often commits even greater sins.Sorrow in positive sense expresses itself first of all in contrition for committed sins. Some writers include here also longing for God, spiritual perfection and life eternal; fear of punishment; or finally compassion for our neighbours. The so called „gift of tears” is strictly linked with the inner contrition, which makes prayer especially effective, brings purification from sins and defects, and may be an antidote for bad thoughts and hardening of heart. Paradoxically, John Climacus emphasizes that religious repentance includes joy. This monk of Sinai coins even a new technical term: χαρμολὐπη (joyful sorrow). The monastic writers stress that tears cannot be sufficient in themselves. There is also a danger that motivation of tears will be vainglory, or tears will carry pride. Then they will lose their value.
Duszpasterstwo w Kościele Zachodnim w VI wieku. Zarys problematyki
Kasprzak, Dariusz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
In the western catholic church of the sixth century we can observe some crucial changes in attitude to the pastoral care of the previous centuries. The Catechumenal way of Christian formation practically disappeared. A ritual catechumenate as a direct preparation for baptism emerged instead. Mainly children were baptized in the 6th century. The preaching became a general catechesis directed towards the formal teaching of frequently half-converted Christians as exemplified by Cesarius of Arles or the admonitions Gregory the Great. The local church was dependent upon the social support of the German sovereigns. Gregory the Great developed St. Augustines thesis of social classes and created specific class division, ie. preacher (suzerain), friar and spouses (laity). On this basis the established early feudal structure consisted of preachers (ruling), friars and spouses (laity). In the 6th century parishes depended on local secular authorities. The Concordat of Worms in 1222 brought to an end this political intrusion upon local parishes. Peasant farmers (colons) and "servi glebae" made up the larger part of parish worshippers in the 6th century. The pastoral care was concentrated on a liturgical celebration and the preaching of a moralizing catechesis. During this time the veneration of local saints became widely established. The plague of alcoholism and those still existing local pagan cults also constituted important tasks. From this time up to the Vaticanum Secundum, there disappeared the holding sacred of all the baptized by the power of the confessed faith and the baptism. It seems that in the 6th century the sacramental, dogmatic and pastoral essence of the Church slowly faded. Only the second half of the 20th century finally brought the solution to this long-lasting crisis.
Idealne miasto Christianopolis. Struktura urbanistyczna i społeczna
Bywalec, Agnieszka (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
Christianopolis – the ideal city – was created by a Protestant pastor and philosopher Johann Valentin Andreae, who lived in the seventeenth century, near Stuttgart. His work was inspired by Thomas Moore’s Utopia and the City of the Sun by Tommaso Campanella. The German minister has enriched his book on original ideas and a number of symbolic content associated with the Protestant pietism. His ideas are compared with ideas of his predecessors and their views on the urban layout and principles of social organization.The article presents the characteristics of Christianopolis with a particular reference to the description of the urban and social structures.
Bernhard Nausner, Human Experience and the Triune God. A Theological Exploration of the Relevance of Human Experience for Trinitarian Theology, Peter Lang, Oxford–Bern–Berlin–Bruxelles–Frankfurtam Main–New York–Wien 2008, 324 s. (Religions and Discourse, 41)
Woźniak, Robert (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
Znaczenie beatyfikacji Jana Pawła II. Sympozjum zorganizowane przez Uniwersytet Papieski Jana Pawła II w Krakowie i Instytut Dialogu Międzykulturowego im. Jana Pawła II w Krakowie 8 listopada 2011
Gołąb, Marek (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
El sonido de los metales: el angel músico de la trompeta s. i. Catedral de Valencia, España
Domingo Sancho, Josep Lluís; Ruiz Ordóñez, Yolanda (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
Musical instruments such as trumpet, tuba and horn were traditionally associated with royal dignity because of their sound and color. Biblical texts contain plenty of references to metallic musical instruments which were used for different purposes: as a signal of war, summoning the assembly, in the context of bereavement, or worship. An excellent illustration are the angels-musicians painted on the vault of the chancel ofthe cathedral in Valencia. There are two angels as heralds, who play on metal trumpets, announcing judgment, which is marked with a gold color of the instruments. These poetic images are used by theology to explain a religious event and explain in this way the Gospel message.
Św. Paweł: zapomniane początki i wspólnotowy charakter mistyki chrześcijańskiej?
Misztal, Wojciech (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
Christian mysticism is a broad field with a long and rich history. The article is a result of research into its origin and nature. The author shows that there has been mysticism in Christianity since its beginnings. He shows the New Testament data in this perspective, especially the data contained in the Corpus Paulinum. These texts allow us to show two characteristic points in the spirituality and mysticism of early Christianity. What matters in the first place is the relationship with the Holy Trinity, that is the moment when the Father, Christ and the Holy Spirit take abode in a Christian. The author also depicts the mysticism of immersion with Christ in death and resurrection, which concerns the whole Christian life.
Kanoniczne zakazy związane z małżeństwem jako możliwość wsparcia ściągalności alimentów na dzieci
Kroczek, Piotr (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
The percentage of successful collections of alimony for children in Poland is very low. This serious problem can raise the question: What can the Church do, using its own legal means, to help increase the fulfillment of court-ordered provisions for children? Answering the question, the article discusses the bans on marriage. The fist is a ban of assisting, without the permission of the local Ordinary, at marriage of a person for whom a previous union has created natural obligations towards children (can. 1071 § 1). The second is a prohibition of entering marriage imposed by the local Ordinary in a specific case for a time, for a grave reason and while that reason persists (can. 1077 § 1). There is also in the paper a presentation of alimony in Polish state law and a supplement that treats about a prohibition of marriage appended to the judgement by the tribunal in annulment case (can. 1684 § 1).
Colores verbi et spes. Uwagi o retorycznym aspekcie kazań abpa Józefa Michalika
Ostafiński, Witold (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
According to the general opinion in Poland, hearing a good sermon seems practically a miracle. Arguing with the above view, this article presents a volume of sermons entitled: With Christ in the liturgical year, which appeared in October 2011. Archbishop Jozef Michalik is the author of thought-provoking and clever texts that can be found there. The article discusses the preaching characteristics of this Metropolitan Bishop of Przemyśl. What have been highlighted here are: the wealth of homiletic materials, openness of the sermons to the ills of a contemporary social life in Poland and Europe, the inclusion of listeners in the course of argument, reasoning and argumentation, an exemplary of sermons and a variety of rhetorical figures used in them.
Edykt Teoderyka, przepisy synodalne a prawo azylu
Ożóg, Monika; Pietras, Henryk (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
The article surveys the results of research of Theodoric legislation with regard to asylum in church buildings in the light of the Code of Theodosius and the canons of the Synod. The study leads to the conclusion referring to the author of the edict: it seems that the researched provisions better reflect the political, social and ecclesiastical situation (particularly the “Laurentian schism”) in the Ostrogothic Italy of Theodoric than in Gaul, Theodoric II Visigothic kingdom.
Rzymskie i wczesnobizantyjskie złoto w barbarzyńskich skarbcach i sakiewkach (IV-VI wiek n.e.)
Iluk, Jan (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
In every epoch the political and economic problem was the flow of gold out the country. In Late Roman Empire sums paid as annonae foederaticae, tribute and donativo are traceable in the source material. On the other hand, there is much evidence of tribute paid to barbarian tribes. This information has often persuaded historians that these payments were the main reason for the collapse of the Roman economy. We have tried to demonstrate that such a view is too extreme. Above all, one has to remember that Imperial diplomacy did not allow the number of recipients of gold to increase and, more important still, it was able to maintain these payments at an almost constant level for two centuries. We might add that from the mid-5th century onwards, there was a noticeable increase in the gold stocks in the Eastern Empire’s treasury. The purposes of the tributes varied depending on time and political circumstances. An analysis of the sources shows that payments of imperial gold usually involved: - the purchase of a military alliance with some barbarian leader - the protection of the state from barbarian invasions - the support of pro-Roman pretenders to barbarian thrones - the buying off of prisoners of war Tributes were usually paid out at the imperial court where representatives of barbarian leaders had come to collect them. The entire operation was directed by the comes sacrarum largitionum. These payments are described in the sources as Stipendium, which were remitted annually to the emperor’s foederati. The provenance of the recipients of Roman gold shows clearly from which direction Rome expected the greatest threats. In the 5th century, it were the Huns who were paid the largest sums of imperial gold. Numerous tributes were paid to the Gothic tribes, also in the second half of the 5th century. During the 5th century lavish pay-outs in gold were other tribes. Above all we should keep in mind the massive contributions paid to the Visigoths in the first years of this century. From the mid-5th century onwards, tributes were paid from the treasury of the Eastern Empire. In Zeno’s time, large quantities of gold were put aside as donativa for the Isaurians. In the 6th century, almost all the outgoing gold found its way to Persian. In the 560s, new “receivers” of Byzantine gold appear on the scene, in areas bordering on the Black Sea and later in the Danube valley. In the history of the Byzantine Empire the chapter of struggles with the Avars now opens. These instances of the imperial wealth at the close of the 5th and beginning of the 6th centuries demonstrate that the tributes paid out to the barbarians did not directly threaten the financial state of the Empire. Silent witnesses of these contributions and the same time lingering traces of the stormy period of tribal migrations in the 5th and 6th centuries are the hoards of solidi still found occasionally in Central and Northern Europe. The finds of gold coins in areas to the north of the Danube and east of the Elbe quite clear that these solidi were almost all issued in the 5th century and the first half of the 6th - the last issues of Justinian’s rule. The majority of finds have been made in Scandinavia and the southern Baltic coast, indeed 50 of the 70 hoards were discovered in this area. The spread of gold coins from the Danube to Scandinavia came about in stages. The first one was the transport of the gold from the imperial treasury to the seats of the Hun or Gothic rulers. From there, in the second stage, many gold coins became scattered about the entire Barbaricum area as result of trading or tribal connections. It must be stressed here that only part of the solidi received from the Romans were accepted in inter-tribal dealings. Most of the coins were melted down, and the gold later used in the production of jewellery.
G. Perego, Nowy Testament a życie konsekrowane, Edycja św. Pawła, Częstochowa 2010, 249 s.
Kiciński, Jacek (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)

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