Polonia Sacra, 2006, R. 10 (28), Nr 18 (62)

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Mesjanizm w historii myśli żydowskiej
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Messianism, as a religious idea connected with the person of the Messiah, is one of the leading thoughts of Judaism. The paper is devoted to the more important historical stages of the development of this thought throughout centuries. The term Messiah is of Semitic origin; in the original language it means the one who has been anointed, anointing being a rite of introduction into performing religious and social functions. It consisted in pouring over the head of the anointed person liquid vegatable fat, which then flowed to the arms and down the robes. Olive oil, as the most accessible type, was most frequently used. This rite had an important symbolic meaning. Olive and fat meant strength and power, which resulted from a simple observation that people who had more fat were also stronger. This strength flowed onto the anointed from above and so it symbolized the gift of strength received from God; this strength flowed on the head as the noblest part of human body and then flowed over the whole body, encompassing, as it were, the whole person, endowing him with strength. The person who thus received his strength from above was able to take up his tasks among the community of Israel, which too had a religious character as the whole life of the chosen people, who had made the covenant with God, was subject to God's law and belonged to the divine sphere. Examples of positions which required anointing was that of king, priest and prophet.
Pomoc czy przeszkoda dla dojrzałej i aktualnej duchowości małżeńskiej? Żona i mąż według Ef 5,21-33
Misztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Dès toujours Eph 5, 21-33 appartient aux textes constitutifs de la spiritualité chrétienne des couples mariés. Ce passage présente le mariage comme un état de vie que Dieu a voulu bénir de façon unique. Par leur amour réciproque l'épouse et l'époux participent au rédempteur amour pascal du Christ pour Son Église, pour tous ceux qui ont besoin du salut. De manière propre à chaque de ces personnes, l'épouse et l'époux suivent exemple du Christ, participent à Son amour et sont capables de s'aimer et aimer d'autres grâce à Lui. Telle spiritualité de participation à l'histoire du salut deviendra l'objet de diverses réflexions aussi dans se sens qu'elle sera comprise comme un modèle pour les femmes et hommes célibataires (par ex. pour le clergé).
Głosić Ewangelię nadziei ubogim. Przykład Zgromadzenia Redemptorystów
Saj, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
L'autore, riferendosi al programma pastorale della Chiesa polacca per anno 2005/2006, che suona “restituire la speranza ai poveri”, presenta questa questione nella Congregazione dei Redentoristi, che è chiamata a predicare il Vangelo ai più poveri e abbandonati. La Congregazione dei Redentoristi nella sua legislazione descrive i diversi gruppi della gente povera e abbandonata, alla quale la Congregazione è mandata di portare l'abbondante redenzione. I destinatari del Vangelo sono i poveri senza i mezzi sufficienti, ai quali la Chiesa non ha potuto assicurare i mezzi di salvezza, per mancanza di sacerdoti, o per peculiari condizioni di vita, coloro che non hanno mai ascoltato il messaggio della Chiesa. Si tratta soprattutto delle nazioni non illuminate con la luce del Vangelo. I Redentoristi, con il servizio di conciliazione, vanno ai poveri e abbandonati a causa della divisione della Chiesa. Al gruppo più abbnadonato appartengono pure quelli, che non accettano come “buona novella” il messaggio della Chiesa. Fra questi la Chiesa ha sviluppato la sua attività, ma loro non fanno alcun conto di Cristo e si sono allontanti dalla Chiesa. L'ultimo gruppo dell'apostolato dei Redentoristi sono coloro che soffrono un danno a causa della divisione della Chiesa. Attraverso la predicazione della parola e la loro presenza, i Redentoristi vogliono essere i portatori d'unità.
Gerlano Lentini, Matka Teresa z Corleone. Założycielka Sióstr Franciszkanek od św. Klary 1867-1934, Kalwaria Zebrzydowska, Calvarianum, 2006
Dulian, Renata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Henryk Misztal, Le cause di canonizzazione. Storia e procedura, Libreria Editrice Vaticana 2005, stron 590
Dyduch, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Eucharystia jako ofiara
Drzyżdżyk, Szymon (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The Eucharist is an unusual gift, which Christ left for the Church. Theological reflection is still going on about its gist and importance and it doubtlessly belongs to the most difficult ones as its subject matter is a mystery. The paper presents a small but vital fragment of the instruction on the Eucharist, that is, it shows its sacrificial character. Since the Reformation Evangelical Christians have been afraid that calling mass a sacrifice contradicts the fact that accoring to the Holy Scriptures Jesus through His sacrifice on the Cross and His resurrection completed the redemption of mankind once and for all. Can therefore this sacrifice be repeated? The sacrificial character of mass was negated, which was the main reason why the Council of Trent in 1562 devoted its 23rd session to defending the sacrificial character of mass. In theology of the time there was a strong tendency towards seperating the two basic attitudes, teaching that on the one hand the Eucharist is a sacrament and on the other, a sacrifice. The fact that sacrifice and the sacrament were a true unity was overlooked.
Rodzina – jak pomagać skutecznie? Uwagi psychologa o poradnictwie rodzinnym
Gulla, Bożena (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Discussing the complexity of family life, the article points to a necessity of good theoretical and practical preparation and deep ethical reflection of people who help family not only through professional family therapy, but also through family counselling, social activity and tutorial work with children and youth. Highlighting problems and difficulties connected with a deeply felt need to help family requires adopting an approach which recognizes family as a complex and complicated organism. A family which asks for help is a sick family, where interference is needed but must be performed with extreme caution, responsibility and professionalism so that the family gets efficient help and is not harmed in any way. Family counselling, which can be called the “first diagnostic treatment” and sometimes the beginning of a professional family therapy, might be the first step for a family to activate all resources, overcome a crisis and step on a path to development, giving its members both a feeling of security and support and belief in itself and courage to explore the world.
Znaki nadziei w Europie wbrew milczącej apostazji człowieka sytego
Wypych, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
John Paul II sees not merely dangers; he points to signs of hope, too. These are: regaining political and religious freedom in Eastern Europe, the saints of Europe (the ones from the past and numerous martyrs of the 20th century), young people who will overcome language, cultural and religious barriers and reject the culture of hatred, death, violence and all forms of extreme nationalism and intolerance. Consecrated people, prayer groups, various youth communitiesp and new movements in the Church are a sign of hope, too. Because Gospel was preached in Europe by Catholics, the Orthodox and Protestants, an important sign of hope is the ecumenical movement. Christians cannot call for unity when they themselves are divided. Jesus Christ, the First and the Last, in whom all history finds its beginning, sense and direction is the hope for united Europe. This Jesus lives and acts in the Church as the only mediator of redemption in the past, today and in the future. He is the most important way leading towards the future and, as he gives eternal life, He is hope. The mystery of Christ liberates man and without Him it is impossible to build a lasting unity. And so the Church can offer Europe the most precious good: Jesus Christ - the source of hope for Europe and the rest of the world. This solemn proclamation of Christ should be preached by well-prepared persons. First of all, these should be bishops with their collaborators, presbitero. It is preached by consecrated people, lay institutes and associations of apostolic life, which are a readable sign pointing to the absolute primacy of God. The pope counts on participation of lay persons, academics, intellectuals, artists, doctors, teachers and politicians to be active in the evangelization process. An important place befalls to universities and institutions of higher education, which formed the spiritual face of Europe and now should draw from the European cultural heritage. Members of academic pastoral groups should participate in preaching the Good News; the newly gained truth has the power to attract and carry one away; it should be preached without arrogance, but firmly. The mission to bring up and educate is also important in Catholic schools, which should oppose the dangers posed by cultural transformations. The leaven of Gospel should pervade all spheres of life. Most of all, however, the Good News needs to be proclaimed to those who are in the greatest need. The Church should walk along the way of love because life loses its sense if Love does not reveal itself in it. Gospel of life and hope should be preached to family, which now undergoes a crisis of its identity.
Akcja Katolicka wobec swojej historii i zadań współczesności. W setną rocznicę encykliki Piusa X Il fermo proposito
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Catholic Action in Poland, as a lay association reactivated on the wish of pope John Paul II, should find appreciation in the eyes of the Church hierarchy. As a community of lay Catholics in cooperation with the clergy it should take up an unceasing dialogue with contemporary world and man in accordance with the preaching of St Paul, who encourages Christians to constantly renew their life, which leads to a deeper understanding of God and to a better service of people; more fruitful, full of mercy, goodness, humbleness, quietness and patience. In reference to the activities of Catholic Action one could speak of a competence, an integrational and an apostolic dialogue. A competence dialogue means acquiring essential skills, which are not only needed, but indespensable for people in an association and acting within the structures of Catholic Action. An integrational dialogue consists in perfecting the principles of cooperation within an association and outside it with all subjects of religious and social life. Finally, an apostolic dialogue “urges”, in a way, the members of Catholic Action to revitalize the present apostolate of the Church with a new zeal and to search for and undertake new apostolic initiatives. These areas do not exhaust all planes of the association activity. They are, however, the most important planes, connected with problems, on which – to a great extent – depends not only the future of the Church in our country, but the future of Catholic Action itself. Building an attitude of responsibility cannot be limited merely to association members; the work in this field must be universal in its range as the key task is to prepare individuals and societies to assume joint responsibility for another human being and collaborate in modelling the world.
Teologia a budzenie nadziei na szczęśliwą przyszłość
Wańczyk, Alina (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Theology is fascinating; it is part of a journey to God; it radiates from Christ, brightening up the entire human life. Christ is the completeness of Revelation. The ultimate revelation found its full realization in Him and we were presented with love. He brightens up what had been earlier and what will be later. Christ is universale concrete. The whole Christianity is rooted in Him. Christ calls people to the Christian realization of the ideal. He lived 33 years in the world as God-Man and invites everybody to experience this unusual adventure of following His example in everyday life. Our journey towards God is unceasing and can lead us to our goal only through Christ, who is our “Gate” to eternity. Those who travel to God will never lack space. If theology wants to fulfil its task it must be faithful to God and to man, not to ideologies. It must be directed at God and man.
Rodzina w kryzysie
Duda, Małgorzata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Recent years have brought a revived interest in the family and its problems. Deep transformations, which leave a mark on social relations and are by no means smooth, can be observed. Understanding the processes and the conditio of the family in Poland requires thorough research in various academic fields: psychology, sociology, ethnology, demography, economics and pedagogics. These are tasks for the “Family Studies”, which just opened in the academic year 2005/2006 at the Pontifical Academy of Theology. Graduates will be prepared to work not only in broadly understood social assistance (social work) services, but also in palliative care centres, family counselling, social welfare institutions, therapy workshops or as mediators.
Apostolat rodziny
Cader, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The primary aim of the family oriented pastoral activity of the Church is to help families. However, it is the Christian family that is the first community called to preach Gospel to a human being, who is in constant developmnent, and lead him/her in the process of educating and through catechesis to full human and Christian maturity (cf. FC 2) and, by the power of Sacramental grace, it is endowed with a special mission to build the Church (cf. FC 71). Within the frame of pastoral structure family constitutes the primary subject of apostolic activity. The quality of this apostolate is the best test of efficiency of pastoral care about family. It is therefore important to help families discover their apostolic vocation and support organizing of families in order to improve their influence both in parishes and dioceses.
Anna Wierzbicka, Co mówi Jezus? Objaśnianie przypowieści ewangelicznych w słowach prostych i uniwersalnych, PWN, Warszawa 2002; Anna Wierzbicka, Jak można mówić o Trójcy Świętej w słowach prostych i uniwersalnych, Wydaw. UMSC, Warszawa, 2004
Dulian, Renata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Bizantyjska wizja świata władzy – szczera wiara czy polityczna kalkulacja
Michalik, Piotr (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
In 968 A.D. Liutprand of Cremona as a legate of Otto I was received by Nicefor Fokas in Constantinople. During sophisticated audience imperial legate had an opportunity to admire a byzantine court's ceremonial. Although Liutprand was convinced that all he had seen was only a political – aim performance, he was a spectator of byzantine vision of the world of power. It is not easy for West – formed minds to understand the byzantine ideology. Meanwhile It was this what helped Byzantine Empire to survived for ten century of its history. The roots of byzantine political philosophy laid deep in ancient empires of The Fertile Crescent. Babylonian, Egyptian, Assyrian and Persian monarchs derived their power from gods, due to that, they joined in their hands control over both spheres of human being: spiritual (sacrum) and corporal (profanimi). This conception of the world of power was transmitted by Hellenic kingdoms into Roman Empire, where it gradually took place of Roman republican ideology. The new system of government – dominat, created by Dioclecian, was closely related to that of the Sasanid Empire. The second foundation of byzantine political philosophy was Christianity. It was Constantine the Great who combined the oriental conception of power with Christian doctrine. Byzantines imagined their empire as the Kingdom of Heaven on Earth and considered Constantinople a center of civilized world (oikournene). They were deeply convinced of being ancient Romans' heirs, for that reason they called themselves Romaioi and officially observed the Roman political tradition. The center of byzantine vision of world was the emperor. Basileus was a God's chosen one. As Christ's Regent on Earth he had universal power, not only over people's bodies but also minds and beliefs. The most significant of its aspects was emperor's supremacy over Byzantine Church which had a full acceptance among the clergy and worshipper. Nevertheless, there were some limitations of the emperor's will. He was obliged to use his power not over but for people who had been entrusted to him. If only basileus had not fulfilled his mission, breaking God's and moral rules, he became a tyrant and could have been overthrown by successful usurper. What in the most direct way expressed the byzantine ideology of power was imperial cult and ceremonial. It was highly complicated and sophisticated system which had even its own codification. I consider that it was sincere faith not political calculation what it truly represented.
Zagadnienie rozwoju osoby ludzkiej w ujęciu o. Jacka Woronieckiego
Kempys, Jerzy (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
According to a Dominican father Jack Woroniecki (1878-1949), human personality has first and foremost a dynamic character. The fruit of its development should be a mature persona (persona = fully developed personality). Its precursor is to be found in Christ's persona, that is His humanity shaped and developed by the persona of the Son of God. J. Woroniecki distinguishes three factors in the development of human personality: the dynamic aspect of personality, the influence of the society as well as cooperation with God's grace. The dynamic development in a human being is achieved both in the sphere of the senses and the higher level of the reason and the will. Despite heritage, everyone possesses a potentiality in the sphere of the senses and the opportunity to acquire a number of new, individual qualities. The author also thinks that there exists a potentiality in the cognitive sphere – it concerns human ability to understand, and the potentiality of the will – to want something more or less. According to Jack Woroniecki, the society a vital role in the personalr development of a human being, this especially concerns the family environment, but also the school, one's workplace, the local or national community. The author also adds that there exists a reverse relationship: every person exerts some influence on social life and contributes to societal welfare. As far as supernatural sphere in concerned, cooperation with God's grace lifts every person to a higher level of spiritual life providing one with: special enlightenment in the cognitive sphere, additional excitements in the sphere of wanting, and finally the sacredness of the soul and the body. According to Woroniecki, a mature persona is a person who has acquired permanent moral qualities. The most important of which are: prudence – perfecting the mind, justice – perfecting the will, courage and limitation – perfecting the senses.
Doświadczenie miłości Boga w życiu duchowym Sł. Bożej Siostry Emanueli Kalb (1899-1986)
Machniak, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
In her inner life sister Emanuela was elevated to the highest states of the union of love, going from the stage of being drawn by love to a mystical marriage, in which she experienced the union with God and an exchange of spiritual gifts. The union of love included a dimension of will ready to obey all instructions given by her Beloved, even to accept suffering and death with Him on the Cross. It was also the light of mind, which through general notions approaches understanding of the mystery of the Trinity – God's life, which is love. From this experience of a complete union with God in love a desire was bom to act for Christ, which found a special expression in making a life sacrifice to bring the sons of Jacob to Christ and offering her life for priests.
Mariologia biblijna w świetle matrologii feministycznej
Życiński, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
According to the feminist theology Christianity has always had a hostile attitude to promoting the due dignity of moman because even the Bible, in the description of creation, not only speaks about woman as being subordinate to man, but also desribes her as a direct cause of man's fall. Since the Bible was written by men, feminists demand proper and correct reading of it by women. The article analyzes conclusions of the feminist eisegesis of Mariological texts in the Bible as presented by feminists. These conclusions, made several decades after the Second Vatican Council and accusing the Church and theology of discriminating women, seem to be an attempt at finding a subject substitute. The “Female exegesis” of the Bible in the scope of Mariology suggests that Mary, as an independent and free woman protesting against the Patriachal system, is the one who claims with determination the rights of other women.
J. Warzecha SAC, Historia dawnego Izraela, Wydawnictwo UKS, Warszawa 2005, stron 655
Tronina, Antoni (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Godność człowieka na podstawie Biblii
Dąbek, Tomasz Maria (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Dio ha creato l'uomo secondo la sua immagine e somiglianza (Gen. 1,26) come uno speciale essere nella tutta ceatura (cf. Sai. 8,5-7). Dio Padre ama la vita (cf. Sap. 11,26), „fa sorgere il suo sole sopra i cattivi e sopra i buoni e fa piovere sui giusti e sugli ingiusti” (Mt 5,45). Il Unigenito Figlio di Dio è stato uomo e dato la sua vita per molti (cf. Ebr. 9,28). „Diede se stesso in riscatto per tutti” (1 Tim. 2,6). Lui ha dato agli uomini possibilità diventare „partecipi della natura divina” (2 Pt. 1,4), ha preparato per loro „una eredità che non può né corrompersi, né essere contaminata, né apassire, riserbata nei cieli” (1 Pt. 1,4). La Bibbia accentua anche la dignità degli poveri, delle donne (uomo e donna creati comme persone colla stessa uguale dignità - Gen. 1,27), dei bambini (Gesù pone i bambini come esempio per suoi discepoli (Mt. 18,3; Me. 9,35ss; 10,15; Le. 9,47s; 18,17), il valore della ciascuna vita, il dovere di corregere sbagliato sine disfammarlo (Deut. 25,2s: 2 Cor. 2,6s; 7,10-13). Il Profeta Ezechiele insegna sull' individuale responsabilità dei tutti (cf. Ez. 14,12-23). Nella Lettera ai Filippesi l'inno sulla umiltà ed obbedienza di Cristo, uguale con Dio Padre (cf. Fil. 2,5-8), propone un esempio per cristiani come guardare non „solo ai propri interessi, ma piutosto a quelli degli altri” (Fil. 2,4). Riferimenti biblici - La Sacra Bibbia, Edizioni Paoline, Roma 1968.
S. Douglas, Theology of the Gap. Cappadocian Language Theory and the Trinitarian Controversy, (American University Studies, Series VII, Theology and Religion, voi. 235), Peter Lang, New York-Frankfurt am Main 2005, stron 289
Woźniak, Robert (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)

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