Polonia Sacra

Stały URI zbioruhttps://theo-logos.pl/handle/123456789/7

Polonia Sacra jest czasopismem naukowym publikowanym przez Wydział Teologiczny Uniwersytetu Papieskiego Jana Pawła II w Krakowie. Zostało założone w 1918 roku przez ks. dra Jana Nepomucena Fijałka, profesora Uniwersytetu Jagiellońskiego, jako jedno z pierwszych w Polsce naukowych pism teologicznych. W latach 1926-1939 ukazywało się pod tytułem „Nova Polonia Sacra: czasopismo poświęcone badaniu historji kościoła, prawa kanonicznego i literatury teologicznej w Polsce”. Zostało wznowione w 1997 roku na ówczesnej Papieskiej Akademii Teologicznej przekształconej w 2009 roku w Uniwersytet Papieski Jana Pawła II w Krakowie.

Od 2014 roku czasopismo jest kwartalnikiem. Publikuje oryginalne artykuły, sprawozdania i recenzje z teologii. Skupia się na promocji polskiej myśli teologicznej, związkach teologii z kulturą i historią polską. Służy upowszechnianiu owoców badań naukowych nad Biblią, religijnością chrześcijańską, wolnością religijną, dialogiem ekumenicznym i międzyreligijnym. Promuje badania ukazujące wkład znaczących postaci dla teologii i kultury polskiej oraz historii Kościoła. Polskie badania teologiczne przedstawiane są w kontekście dyskusji międzynarodowej. Jest też miejscem na przedstawienie rozwoju idei teologicznych w ciągu wieków, oryginalnych analiz wybitnych teologów i ich dorobku, spuścizny Jana Pawła II i innych świętych i teologów, tradycji katolickiej i współczesnych wyzwań duszpasterskich, a także komentarzy do aktualnych dokumentów Stolicy Apostolskiej.

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Aby uwyraźnić zło grzechu. Funkcja cytatu Rdz 2,24 w argumentacji tekstu 1 Kor 6,15-17
Pindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The paper includes an analysis of text 1 Cor 6,15-17 with stress put on the role of the quotation from Gen 2, 24 in the argumentation. Firstly, the borders of the text under analysis were defined (6, 15-17) and observations resulting from the usage of meaningful terms were collected. Both within the verses 6,15, and 6, 16-17 there exists a concentric symmetry; in the first case of the (a) (b) (c) (b') (a') type, while in the second, (a) (b) (a'). In verses 16-17 an essential role, from the perspective of the applied persuasion, is played by the recalled phrase from Gen 2, 24. It constitutes a point of reference in the structure of concentric symmetry (nucleum) and scripturial argument to justify impropriety of such a sexual act of a Christian with a woman, which is sinful. Contrary to the original context (Gen 2, 24) and unlike in other places of the New Tesament, where this text is referred to as well (Mt 19, 5-6, Mk 10, 7-8; Eph 5, 31), in the fragment under analysis (1 Cor 6,15-18) the recalled phrase was used to emphasize a new identification, which a Christian acquires, when, through a sexual act, he unites with a woman in an adulterous way.
Ciało dla Pana, a Pan dla ciała (1 Kor 6, 13). Przyczynek do teologii ciała ludzkiego
Kozakiewicz, Stanisław (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2015)
In these times more attention is concerned with the human body. It can be observed how human body cult is growing strongly, often detached from the real love. In this way the specific degradation of dignity of the human being follows, and narrowing of ontology as well as reduction of the human existence to the only earthy matters takes place. In some circles of the contemporary, secular Europe, some centres are developing where cult of the human body as well as the focus on bodily matters are main activities. Not to deepen the destructive process regarding the understanding of the human being and its’ body, the urgent matter is the development and propagation of Christian science concerned with the human body matters. The human being and its body cannot be depleted from what is regarded as his/her mystery and a kind of sacrum which in God has its source. Therefore the truth concerned with the creation of the man according to the God’s image and the truth about this similarity should be constantly deepened and made more public. The reason for it is because the man is the God’s image not only because of his/her spirituality but also because of his/her body. The human being belongs entirely to the God. Positive and true socialization of the human body will ensure integral view on a human being. The theology of the human body was an important part of the blessed John Paul II teachings. The theological option enables consideration of the man in his/her entire dimension. Therefore the theological understanding of what is the human body and his/her bodily matters are closely related to the theology of the human love. This work can be regarded as only signaling many aspects of the Christian understanding of the human body.
Granice wolności w odniesieniu do ciała według 1 Kor 6,12-14
Pindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
In the closed and coherent unit of argumentation under analysis (I Cor. 6, 12-14) freedom in relation to using one's body must be understood as the freedom of a person to keep oneself against all types of enslavement (cf. 6, 12), but also as such surrendering to Christ, in which He is the disposer of the person, including his/her body as the integral part. An anthropological reason of the error of addressees of Paul's argumentation is their incorrect reference to human body, a deeper theological reason – the lack of consequence between faith and its moral implications. In his moral teaching the Apostle Paul invariably – as seen in the fragment under analysis – refers to the preached kerygma and its basic subject matter, simultaneously, however, his argumentation reveals an ability for good analysis of the message carried by the words used in the circles for which he addresses his reasoning.
Odtwarzanie poetyckiej struktury 1 Kor 1,17-2, 2 Studium tekstu i komentarz
Bailey, K. E. (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Paul of Tarsus has been called „artisan, scholar, traveller, leader of men”, and above all, but rarely if at all, poet. In this study we intend to demonstrate that Paul is in fact a highly skilled poet and that this aspect of his genius is brilliantly demonstrated in 1 Cor 1,17 - II, 2 which is a single poem whit a number of editorial comments and changes which fall into five types. These comments and changes can be clearly identified because of the precise nature of poetic from which the text preserves intact. The poetic from is here seen as new evidence for a wide range of questions relating to the text and its interpretation, it will be suggested that St. Paul is most probably the author of some of the editorial expansions and, if so, he is re-using older material. The overall structure of the poem will be examined first and then the individual sections. The editorial changes will be discussed as they occur. Finally, some summary of the significance of the poetic from will be attempted.
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.
Zamysły oraz zaangażowanie się Ojca i Jego Ducha: o chrześcijańskie rozumienie przeznaczenia
Misztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
«Et Celui qui nous a faits pour cela même, c'est Dieu, qui nous a donné les arrhes de l'Esprit'» (2 Co 5, 5). Ces paroles de St Paul Apôtre constituent une bonne introduction au thème: les desseins et l'engagement du Père et de son Esprit: vers la compréhension chrétienne de la prédestination. 2 Co 5, 5 avec son contexte montrent Dieu le Père comme Celui qui prend très activement part à l'oeuvre du salut. Il l'a non seulement initiée mais d'une manière progressive et avant tout efficace II assure sa complète réalisation. Le Père a ses projets et II les réalise. Dans 2 Co 5, 5 St Paul parle aussi du Saint-Esprit. Il a été donné par le Père. Pour exprimer sa compréhension de la présence et du rôle de l'Esprit St Paul utilise le mot άρραβών qu'on peut traduire par arrhes. De cette façon le Saint-Esprit se présente comme Celui qui garantie la réussite de l'oeuvre de la créationrédemption, comme Celui qui unit dans quelque mesure la vie terrestre des chrétiens et l'étemelle plénitude de la vie. Voilà quelques des points constitutifs de la spiritualité chrétienne d'après St Paul Apôtre. Cette spiritualité met ensemble l'expérience et l'espérance concernant Dieu comme Celui qui aime, qui est fidèle et très soucieux du bien de ceux qui ont besoin du salut. Étant vécue, confiante de l'avenir, cette spiritualité est valide, raisonable, elle veut être confiée, transmise aux suivantes personnes.
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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Przeglądaj Polonia Sacra wg Temat "1 Kor"