Polonia Sacra, 2009, R. 13 (31), Nr 25 (69)

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Chrystus Arcykapłan według Listu do Hebrajczyków
Bogacz, Roman (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
The letter to the Hebrews shows us Christ as the one true High Priest. It is the only book that emphasizes the missiom of God's Son in this specific way. Christ's priesthood is completely different and higher than the Levitical priesthood of the Old Testament. Jesus is the One who is faithful and trustworthy, having been sent by God himself. He is above Moses in the same way as “the builder is above the building that he builds”. He, the incarnate Son of God, is the creator of the world and mankind, and is the ruler of all things. He sits at the right hand of God. However, to become a priest He had to become flesh and blood – in other words He became fully human. Christ's task is to be a mediator between God and humanity. He brings forgiveness once and for all and leads his people to the place of rest – joyous celebration with God in eternity (Hbr 4, 9). His sacrifice is superior to the sacrifices within the Mosaic Law. Christ has sacrifised himself as a perfect offering and entered heaven with his own blood, not to the Temple with the blood of animals, as the Old Testament priests used to do. Therefore, He can help us in all our needs because He himself suffered much. The goal of Christ's ministry is our sanctification, which is the unity with God.
Czy szafarz katolicki może ochrzcić dziecko wbrew woli rodziców?
Zaborowski, Marek (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
Die Taufe ist das Sakrament, das die Menschen in die Kirche einführt. Der Kanon 868 § 2 aktuellen CIC ist sehr problematisch in der Lehre des II. Vatikanischen Konzils. Dieser Kanon sagt: „In Todesgefahr wird ein Kind katholischer, ja sogar auch nichtkatholischer Eltern auch gegen den Willen der Eltern erlaubt getauft“. Die Lebensgefahr stellt im kanonischen Recht eine besondere Situation dar und ist immer die bedeutendste Ursache für den Dispens vom rein kirchlichen Gesetz. Es gibt jedoch die Frage: ob sie eine ratio ultima jeder Sakramentspendung sein darf. In dem Artikel wird die Geschichte des zitierten Kanones, und dessen redaktionelle Entwicklung vorgestellt. Zum Ende wird der Versuch einer kritischen Auslegung unternommen.
Duchowość chrześcijańska duchowością nadziei: kilka uwag na podstawie corpus paulinum
Misztal, Wojciech (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
Lespérance appartient à l’essence même de la spiritualité chrétienne: cette affirmation trouve sa confirmation par exemple dans cette partie de la Bible que l’on connaît sous le nom de corps paulinien (lat. corpus paulinum). Ces textes soulignent d’une manière univoque que l’espérance qui est propre à la spiritualité chrétienne se fonde sur la volonté et l’engagement de Dieu le Père, du Christ et du Saint-Esprit. Son fondement est donc trinitaire. Le corpus paulinum voit dans l’espérance aussi une mesure importante qui vérifie la qualité de la vie spirituelle. D’après ces écrits l’espérance est liée à la vie d’ici-bas ainsi qu’à l’éternelle.
Działanie in persona Christi jako udział w kapłaństwie Chrystusa w nauczaniu Jana Pawła II
Lukoszek, Michał (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
L’insegnamento di Giovanni Paolo II contiene una grande richezza dei pensieri sul sacerdozio. In questo articolo è stata presentata una prova di mostrare un contenuto che porta con se l’espressione in persona Christi. Sulla base dei testi papali si può affermare, che termine in persona Christi significa un’identità sacramentale dell’uomo battezzato con Cristo – Sacerdote, il quale ha ricevuto l’ordinazione sacerdotale in grado di episcopato o presbiterato. Il sacerdozio si deve comprendere esclusivamente come la partecipazione nel sacerdozio di Cristo – unico Sacerdote della Nuova Alleanza. Solo Lui, come incarnato Figlio di Dio, può offrire al Padre il Sacrificio efficace che è Lui stesso. Per questo motivo il sacerdozio di Cristo è eccezionale ed irrepetibile, e nessun altro può esistere accanto ad esso. Dall’inizio il sacerdozio è legato inseparabilmente all’Eucaristia. In essa i sacerdoti – partecipanti al sacerdozio di Cristo “presentano” ogni volta l’unico Sacrificio del Salvatore. Giovanni Paolo II presenta anche l’aspetto pneumatologico del sacerdozio. Il Pontefice sottolinea, che esso è l’opera dello Spirito Santo. Gli atti sacramentali compiuti per sacerdote sono efficaci soltanto grazie all’agire del Paradito. La formula in persona Christi significa dunque la partecipazione nel sacerdozio di Cristo, compreso come l’identità sacramentale con Lui, la quale fà capace il sacerdote di celebrare in modo efficace i sacramenti, e specialmente di rendere presente e di presentare a Dio Padre nel potere dello Spirito Santo il Sacrificio unico e salvifico del Figlio di Dio.
Ecclesia in Africa, Africa in Ecclesia
Dulian, Renata (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
Elżbieta Osewska, Edukacja religijna w szkole katolickiej w Anglii i Walii w świetle Living and Sharing Our Faith. A National Project ofCatechesis and Religious Education, Tarnów 2008, Wydawnictwo Biblos, ss. 453, ISBN 978-83-733267-0-5
Stala, Józef (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
Kapłan w poematach homeryckich
Gilski, Marek (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
The article deals with the issue of priesthood in Homeric poems. It comprises three parts: in the first part Greek terminology denoting a priest is analysed (άρητήρ, ἱερεύς, ἱρεύς, ἱέρεια); in the second part it is his functions and in the third part the relationship between the priest and the people that is reviewed. The priest fulfils mainly a religious function. It is prayer and making offerings that prevail here. These functions refer to the etymology of the Greek terms denoting a priest. It would seem that it is also the original role of a priest. These two basic functions result in a special relationship between the priest and the deity, which on the one hand means that the god protects his priest, and on the other hand that the priest is privileged to have special knowledge of the divine. The awareness of the bond between the priest and the god results in unusual respect and the trust of the people towards the priest. This is why in a situation of danger the priest becomes a part of national delegations aiming at providing security to all citizens.
Kapłaństwo w starożytności chrześcijańskiej (I-VII w.) – zarys zagadnienia
Kasprzak, Dariusz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
The title “priest” isn’t attached to any Christian ministry in the text of the New Testament Books. The early Christian ministry was not a continuation of the Jewish priesthood. In the New Testament we can followed the development of the Christology (Hbr) and Ecclesiology of priesthood (1 Pt and Apocalypse). The early Christians focused first on the redemptive event of Jesus Christs Sacrifice and Jesus as the Mediator of the new covenant. Later only the ministries and priests ceremonies developed. The New Testament handed over the title of priest, which should be understood as a service in Christ (diakonia in Christo). The earliest Judeo-Christian communities (the 1st and 2nd century) were governed by the presbyters while the ethno-Christians had the ministry of the έπίσκοποι καί διάκονοι. The fusion of these two traditions in the 2nd and 3rd century resulted in the monarchic priesthood, which developed the tripartite structure of bishops, presbyters and deacons. The first efforts to regulate the issue of priesthood appeared in the 4th century. The authors of the Western Church emphasized the dignity and sancticity of the priesthood, which resulted from the function and the object of the priesthood itself. At the same time the Eastern Church em phasized the Mystery of Incarnation as the unique source of the sancticity and dignity of priesthood. From the theological point of view the medieval theology received the tripartite structure of the Church and the tendency to the sacralisation and sacerdotalisation of the priests office. The approach was markedly different as regard i.e.: the sacred, cultic, and ministerial, the origin of the theology of the bishops collegiality and the theology of the Peters Ministry.
Kardynał Karol Wojtyła w Krakowskiej Uczelni Teologicznej
Dyduch, Jan (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
The author of this article presents the input of Karol Wojtyła in the foundation and functioning of the Cracow Theological College. He shows his role as a student and professor of philosophy, moral theology and social ethics. He emphasises his importance especially from 1954, when the Theological Faculty was removed from the Jagiellonian University. The particular merits of Karol Wojtyła as the Great Chancellor of the Theological Faculty (1962-1978) were visible in the care of the survival and functioning of the college, achieving academic titles and developing the teaching staff in the difficult times of the comunist regime.
Ks. Marek Kluz, Chrześcijańska wizja życia moralnego w nauczaniu Jerzego Ablewicza biskupa tarnowskiego 1962-1990, b.m.w., 2003, ss. 360, wydawca: „Mała Poligrafia Redemptorystów” (ISBN 83-86744-26-X)
Stala, Józef (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
Maryjny rys duchowości prezbitera w nauczaniu Jana Pawła II
Zyzak, Wojciech (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
The author of the article shows the bond between the spirituality of the priest and Our Lady according to the teachings of Pope John Paul II. It presents the exemplary character of Mary as a trustful virgin, Mother of Christ-Priest, contemplative woman, the servant of the Lord, mediator, Lady of Sorrows, Mother of priests, eucharistie woman and mother of the Church taken into Heaven. The article shows that the Pope uses mainly the biblical pictures of Mary, to indicate how Her answer to God’s grace can inspire priests in their specific spiritual journey. The text is based on original sources of pontifical teaching contained in several volumes of Insegnamenti di Giovanni Paolo II. It proves that almost every aspect of the priests formation can be linked to Our Lady.
Problemy etyczno-moralne farmaceuty, w tym aptekarza
Borutka, Tadeusz; Bułaś, Lucyna (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
A pharmacist should live up to ethical and moral principles and have a great respect for human dignity and all his rights, amongst which the right to life as well as the right to integral development and health come to the fore. A profession of pharmacist is defined as a vocation, which has its explanation in Holy Scripture. Nowadays, as we are faced with dehumanisation of medicine in some of its sectors, there is an urgent need to encourage chemists to care about the proper accomplishment of their work. They should act according to their well-formed conscience and correctly understood concern for the health of patients. Besides, it must also be highlighted that the relationships between members of the professional association should be based on solidarity and mutual help. Finally, the Christs words: “in so far as you did this to one of the least of these brothers of mine, you did it to me”, (Matth. 25:40) refer also to them.
Rec.: W. Chrostowski, Babilońskie deportacje mieszkańców Jerozolimy i Judy oraz inne studia, (Rozprawy i Studia Biblijne 34), Warszawa 2009 (Oficyna Wydawnicza „Vocatio”), ss. 556
Pindel, Roman (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
Sytuacje komunikacyjne w liturgii i ich językowy wyraz
Sławiński, Henryk (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
The article analyzes selected parts of the celebration of the Eucharist as being the moments of interpersonal communication. There are two dimensions of interpersonal communication in the liturgy: vertical and horizontal. Words are used in both moments: those addressed to God and those addressed to the gathered faithful, and both forms of address are accompanied by nonverbal signals. There should be harmony kept among them. The participants of the liturgy, especially the priest celebrants, should keep in m ind to whom they address their words and care to keep harmony among the verbal and nonverbal signals. Analyzes made in the article showed a need for precise rules concerning the celebration of the Holy Mass by the priest when he is alone. It is an extraordinary situation, but it happens. The celebrant should know exactly which liturgical words and gestures he should omit in such situations.
Uniwersalne znaczenie narodzin Jezusa (Łk 2,1-20)
Witkowski, Stanisław (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
Luke places the birth of Jesus in the context of a national census in the whole Roman Empire. Thereby, Luke gives Christ’s birth a universal meaning. The evangelist is not interested in exact factual data and its chronology. He has adjusted history to his own theological aims. He proves that the promised Messiah was born in Bethlehem according to the prophecy (Mi 5:1). Jesus comes to this world in extreme simplicity and humility. His humility is in opposition to the Roman Emperor Cesar Augustus, who is considered to be a giver of peace and saviour, able to shake the whole Empire with just one decree. It is a paradox that the true Saviour who is at the same time the Messiah and the Lord, who gives a new beginning to hum an history and brings about the possibility of God’s peace to all, should come to this world without publicity and far from the centre of the world. An event with a universal m eaning does not reveal itself in splendour but among the extreme simplicity of everyday life. According to God’s paradox the first to receive the joyful news are the poor. The pericope teaches us that the appropriate answers to a saving and universal God’s intervention, visible in the Saviour’s birth, are: astonishment, pondering in one’s heart, praise and worship.
Wokół rzeczywistości pośmiertnej
Zych, Robert (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
The subject of this article is the fate of man after death. The author, based on the approaches of leading theologians, mainly W. Hryniewicz, presents the theological concepts concerning the afterlife reality. The author shows the concept of resurrection at the moment of death. He also presents the vision of the time in the perspective of the Pascal Mystery. Much place is also given in showing God’s judgement as a source of hope for man. The final part is dedicated to the question of the salvation of rebels.
Wtargnięcie Iberyjczyków w rejony Nowej Gwinei (Melanezja)
Kruczek, Zdzisław Zygmunt (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
The Ancient authors, such as Pomponius Mela, Pliny the Elder, Ptolemy, and from later centuries Marco Polo and Luigi Varthema, were convinced about existence of Terra Australis. In 1512 Antonio d’Abreu of Portugal noticed for the first time an unknown land lying to the East of the Moluccas. Then in 1526 another Portuguese, J. de Meneses, made some comments in writing on dwellers of this region, called Papuans. From 1528 the Spaniards prevailed in the Moluccas and in southwest Melanesia, and step-by-step they discovered more and more of todays New Guinea. Very famous Spanish sailor-explorers of this time were: Alvaro de Saavedra, H. Grijalva together with Petro de Alvarado, Bernardo de la Torre and Inigo Ortis de Retes who first named the big Island “New Guinea”. In 1567 Spaniards discovered and named the “Solomon Islands”. At the beginning of the XVII century they accidentally visited New Hebrides (Vanuatu) and then sailed through Torres Strait, finally confirming that New Guinea and Australia exist as separated territories. Commencing from the same century the prominent navigators in Melanesia were now those coming from Britain, France and Holland who discovered other im portant geographical archipelagos of Melanesia: Fiji and New Caledonia, and other smaller islands in the South Pacific. The first evangelisation in the Pacific is that the missionaries made their efforts and try to get in touch with the locals while arriving at the certain islands. Their main task was to perform the Eucharist while travelling under the command of Ferdinand Magellan and then under other captains, reaching Solomon Islands, Papua offshore and New Hebrides. If in some cases they baptised captured Melanesians on their ships, this can hardly be called the missionary activity. The real and standard missionary movement in Melanesia, and in New Guinea as well, took place and expanded in XIX century.
Wyzwania stojące przed rodziną w realizacji misji wychowawczej
Stala, Józef (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
Die Familie ist nicht nur die wichtigste, sondern gleichzeitig auch die natürlichste Lebens- und Erziehungsgemeinschaft für den Menschen. Vor allem in den letzten Jahren verbleibt von dieser Wahrheit jedoch immer häufiger lediglich ein schönes Postulat an die Familie. Zweifellos ist es heute für die Gesellschaft symptomatisch, dass sich die Familie als Erziehungsgemeinschaft in einer schwerwiegenden Krise befindet. Dies ist mit Sicherheit vor allem eine Folge dessen, dass bei vielen Eltern derzeit das Bewusstsein dafür nur schwach ausgeprägt ist, welches Geschenk Mutter- und Vaterschaft darstellen, aber welche Herausforderungen damit auch verbunden sind. Unterdessen darf nicht vergessen werden, dass gerade Mutter- und Vaterschaft für den Christen der Weg sind, auf dem die von Gott erhaltene Berufung realisiert werden kann, die Berufung, die im Zentrum der erzieherischen Sendung der Familiengemeinschaft steht. Im vorliegenden Artikel wurde die Frage nach dem von der Familie zu realisierenden Erziehungsauftrag gestellt und welche Herausforderungen damit in der heutigen Zeit verbunden sind. Zunächst wurden Herausforderungen der gegenwärtigen Gesellschaft präsentiert, welche die Erziehungsfunktion der Familie in großem Umfang beeinflussen. Es folgte der Vorschlag für eine neuartige Konzeption von Erziehung, wie sie sich in der Familie vollziehen kann und dabei die Entwicklung des Kindes, seine Würde und seine Fortschritte im geistlichen Bereich unterstützt.
Z Ludu wzięty, do Ludu posłany. Wspólnota miejscem realizacji powołania kapłańskiego
Kiciński, Jacek (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
The priest called to a life of celibacy, being part of the Church’s community, should be conscious that the ultimate aim of his service is to gather Gods family in a brotherly communion. His task is to develop a deep awareness of the communion in himself, which connects him with the People of the Lord. The priest is put not ‘in front o f’ the Church, but ‘in it, so that he is a brother among brothers. In a special way he grows within his own presbyterium and together with it in unity with the bishop. His fidelity to the vocation is nowadays becoming a strong support for the spouses experiencing difficulties in keeping their marital vows. In this context the priests celibacy has a special social meaning, particularly in the service of the faithful.
Zbawczy sens cierpienia w świetle przemówień Jana Pawła II podczas pierwszej pielgrzymki do Ojczyzny w 1979 roku
Kempys, Jerzy (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2009)
John Paul II (1920-2005) repeatedly confessed that the sick are especially close and dear to his heart. This is why he perceives them in a holistic and in-depth way. He talks both about the sick themselves, irrespective of where they are, and about those who take care of them. The Pope believes that Christ is present in suffering people in a special way, and this is the reason why the sick constitute a unique community – the Church of suffering. And in that very Church of suffering, Christ is hailed and present in a special way. A Christian always lives in the closeness of the Cross. This one reality – human suffering undergoes a profound change even more in the lives of the sick, and this is done through the Cross. This is the reason why the sick are invaluable, they unveil the mystery and power of the Cross anew and they also complete Christs act of redemption. This is precisely the Gospel of the Cross. According to John Paul II, all suffering presents a great value when it is accepted in the spirit of love towards ones fellowman. This happens when suffering and physically weak people become the source of strength for the healthy. The Pope repeatedly asked the sick not to forget about him. He also thanked all those who take care of the sick, and so all those in the health-care services: doctors and nurses; but also those who help them out of pure eagerness, out of love of ones fellowman, or out of humanism. According to him, hands, minds and hearts of those serving and helping the sick are always blessed.

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