Polonia Sacra, 2005, R. 9 (27), Nr 17 (61)

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Przeglądaj Polonia Sacra, 2005, R. 9 (27), Nr 17 (61) wg Temat "apostles"

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    Mowa na Areopagu w ujęciu św. Łukasza i Jana Pawła II. Analiza Dz 17,16-34 oraz Wirkungsgeschichte
    Pindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    Analysis of the pericope (Acts 17, 16-34) leads to a conclusion that the report of the Apostle's stay in Athens is the work of Luke. The auditorium presented by him on the Areopagus is to be representative for the educated circles of pagan environment, while Paul's address becomes a paradigm of evangelization in such an environment. The Apostle in his speech expresses relevant biblical truths using notions universally understood and well-known in the philosophy of the day, however, he does not betray the revealed truth. His reference to his listeners' outlook constitutes a starting point for the later corrections, especially with reference to the nature of God and the relation of the Creator to creation and eschatology. The entire speech of Paul is not yet another invitation for discussion but the preaching of faith in the biblical sense, which should result in a conversion. The Apostle was presented as a professionally prepared and uncomprimizing preacher of the revealed truth, while his listeners represent possible approach to keryssein Research of the influence of the text under analysis (Wirkungsgeschichte) on the person of John Paul II and his teaching leads to a conclusion that the pericope (Acts 17,16-34) had a considerable influence on the directions which he formulated for the modern evangelization and the engagement of Christians in the world. In his reading of the pericope Acts 17, 16-34 the pope draws our attention to a necessity of respecting every culture and person who lives in it, whether he becomes an addressee of the Gospel, a partner in a dialogue, a potential ally in building a more humane and just community or not. Paul's inculturation of the biblical message constitutes for John Paul II an incentive to enter various contemporary areopaguses with the rules of the Gospel always in a way understandable for contemporary man and faithful to the truth of the Revelation. The pope draws special attention to the presence of the believers in mass media, which he names the most important contemporary areopagus. John Paul II extended the meaning of the term “Areopagus” The pope relates it not only to keryssein preaching of faith but to any educational and pedagogical activity, creation of culture, participation in the media and to undertaking joint responsibility in the social and political sphere.
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    Spór Jana Pawła II z milczącą apostazją człowieka sytego w Europie
    Wypych, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    From the beginning of his pontificate John Paul II expressed a wish that Europe should breathe with “two lungs” He considered his appointment to St. Peter's chair as a sign of Providence calling for unification. He was convinced that those who believe in Christ should have a considerable part in this process. Upon the establishing of the Solidarity movement in Poland and pulling down the Berlin Wall the pope opened a Special Assembly of World Synod of Bishops (1991 and 1999) so that the participants might try to read what the Holy Spirit was telling the inhabitants of Europe in the new situation. The participants saw an urgent need of a new evangelization of Europe and preaching hope to its inhabitants. Although the population of Europe comprise nations of various languages, traditions, cultures and civilizations (Greek and Roman civilization together with Germanic, Celtic, Anglo-Saxon, Hungarian-Finnish, Slavonic world, the world of the Jewish and Islamic tradition), the evangelization – by creating a certain unity – influenced the legislative, artistic, literary and philosophical spheres. We owe the evangelization of Europe to St. Peter and St. Paul, the patron saints of the continent, as well as numerous hosts of thinkers, scholars, explorers, inventors, politicians and saints. The merits of the missionaries of Europe, who preached the Good News and spread intellectual and technological progress on other continents, cannot go unnoticed, either. John Paul II stresses the fact that religion cannot be reduced just to the life private sphere as these are Christian values that should have influence on the unity of Europe and shape the life of its inhabitants also today. It is necessary to respect human dignity and man's inviolable rights: to live, to freedom of conscience, thought and religion, physical and psychological inviolability. In social, economic and political life a necessity of a good conscience is felt. Influence of the Gospel on creating European culture is also important as a nation exists “because of culture” and “for culture” and thanks to its genuine culture becomes fully free and sovereign. Mass media – imbued with Evangelical values – awaken conscience, guard man's rights, direct man's awareness to good, freedom, justice and peace. Ignoring ethical rules by technological progress may lead to a crisis. There will be no true unity if Europe does not become a union of spirit. These convictions on the roots of culture in Europe do not hide from the pope's sight a very realistic assessment of the present religious and social situation on this continent. Numerous wars led to discrimination, persecution, spreading of the “culture of death”, contempt for man and and his rights. The regimes of the after-war period made the situation still worse. The consumption attitude has led to an unjust distribution of material goods and the number of the poor, the unemployed, pensioners and numerous families has been on the increase. The globalization process may lead to a situation in which the rich will grow in their wealth, while the poor will become yet poorer. Economic factors cause disintegration of family, have negative influence on birthrate, there appears dangerous manipulation in the field of genetics and embriology and life from the moment of conception to natural death is no longer respected. A loss of balance can be observed primarily in man's moral and spiritual sphere – subjectivism, moral and ethical relativism, also in the sphere of cognizance. The result is an inner vacuum, losing the sense of living while the process of secularization, agnosticism, secularization, thrusting religion to the private sphere of man's life are the reason why many live as if God did not exist.