Polonia Sacra, 2007, R. 11 (29), Nr 20 (64)

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A. Otrząsek, Modlitwa myślna według św. Alfonsa Liguoriego, Wydawnictwo Homo Dei, Kraków 2007, stron 141
Saj, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Andrzej Morka OP, Doświadczenie Boga w GUŁagu, Wydawnictwo Diecezjalne, Sandomierz 2007
Dulian, Renata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Charakterystyka gniewu na podstawie pism o. Jacka Woronieckiego
Kempys, Jerzy (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Among the many competences and feelings there are some which can be described as typically human. In order to understand the nature of anger it is worth considering the words of outstanding thinkers and moral authorities. A Dominican, Father Jack Woroniecki (1878-1949) claimed that anger is a vital power which arouses in a human being in the face of evil or obstacles. In the sphere of senses it appears spontaneously as the feeling of anger. However, in the sphere of mental activity it is always a stronger effort on the part of the will. The author discusses three characteristic types of anger: children's, parents' and tutors' anger, as well as that of superiors. Children's anger, which is manifested in the form of external acts (beating and insulting both peers and older people) not only deserves contempt, but also physical punishment. Parents' and tutors' anger always triggers in children and youth opposition and anger, or fear and mistrust. However, superior's anger makes people in power perform all activities with a certain tinge of irritation: they give orders with a raised tone of voice, permissions with a noticeable unwillingness, and they reprimand too frequently. According to Woroniecki frequent bursts of anger give rise to a flaw of angriness which is a constant concern of the mind: maliciousness, offensiveness and vindictiveness. It is sanguinic who is usually malicious. Such a person flares up in anger, but the feeling passes away just as quickly and such a person does not consider revenge. A melancholic is offensive. Such people, although they hide the first manifestations of anger, harbour grudges against others. A choleric is always vindictive. Such people will never rest until they have avenged the experienced injustice. According to the author there are two extremes in the sphere of anger: cruelty and indifference. Cruelty, as a sign of a decline of moral standards, is not only revenge, but a certain kind of pleasure derived from inflicting pain onto others and searching for opportunities to do so. Indifference, on the other hand, being a total lack of anger, may be caused by phlegmatic disposition, some illness or being completely unmoved by what is morally good or bad. Other consequences of anger, according to Woroniecki, are: suspicion, dishonesty, anger of the tongue and unkindness. Suspicion, is a certain kind of concern of the mind leading to distrust and prejudice against others. Dishonesty, as an incompatibility of thoughts and speech, may be a way to harm another person. The flaw of anger of the tongue is blatant and frequent hurling of: abuses, scorns and mockery. Unkindness, on the other hand, is manifested in constant unwillingness and contempt towards other people, even from among one's closest family. Father Woroniecki claims that anger in itself is neither bad nor good. It is how we use it that gives it moral value. That is why moderation in the sphere of anger is the shaping of the following virtues: gentleness, quietness, understanding and “holy wrath”. Among them there is the virtue of “holy wrath”, a positive competence which aims at retaliation for wrongdoing done by somebody else, which under some circumstances may be treated as goodness. The author recommends such an attitude, especially as concerns respecting justice, morality or glorifying God.
Communio personarum w nauczaniu Jana Pawła II. O tworzeniu dojrzałej wspólnoty małżeńskiej
Drzyżdżyk, Szymon (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Marriage and family constitute an integral and an extremely important element of every society. Together they play essential functions within the global society, within the scope of its biological reproduction and in the field of socializing of individuals and preparing them to function in a rapidly changing society. If the functioning of families and their condition deteriorate, the functioning and well-being of individuals and societies will, likewise, be negatively influenced. It is in the interest of individuals and society to have properly functioning families and to create the conditions for their proper functioning. The Church wants to participate in this great enterprise, i.e. the proper functioning of family and marriage. John Paul II, who cared so much for the well-being of an individual family and marriage, points to communio personarum as a way to live and function for individual persons in mutual relations, through which they confirm and affirm themselves and create a closer interpersonal community. Developing the communion between man and woman leads not only to breaking family ties but also to rejection of the self, to spiritual sacrifice in order to create something new and one with another person – one body. In such a way a union of persons is created. It consists in a total, mutual gift; which is also, but not solely, a gift of bodies, as it consists in complete melting of desires and feelings and the whole life of both. One body means a complete spiritual and bodily unity. Sacramental marriage creates a total material, somatic, psychic, social, moral, spiritual and religious community, as a result of which one heart and one soul is created, as it were – communio personarum – community of persons, their close communion.
Duchowość kobiety i tajemnica Królestwa Bożego
Paszkowska, Teresa (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
A lot is written nowadays about spirituality and identity of women, various aspects of their life or dimensions of their mystery; the point of reference depending on the subject of research. Conclusions that are finally reached depend on the adopted assumptions, the choice of sources and researchers' zeal. The reality of women in the Church had a lively presence; the teaching and acting of Jesus considerably clarified the interpretation of a woman's mystery, while theologians even perceive the spirituality of women as a factor, which, by analogy, allows us to read the laws and mysteries of God's Kingdom.
Duchowość kobiety według zamysłu Bożego
Wejman, Henryk (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
With the progress of postmodernism, which brings far-reaching ethical relativism, with the growth of pluralism, which does not accept universality of moral norms and, finally, with bigger and bigger secularization, which stripes all moral choices of their religious reference and brings various social pathologies, which hurt human nature, a call for a social renewal gets louder and louder. Unquestionably, a great service to such a renewal may be made by women. Assuming a life in accordance with God's plan, i.e. living in the spirit of physical and spiritual maternity, they will contribute to the preservation of mankind and to the growth of morality of man in the face of God, his or her fellow creatures and all creation.
Eucharystia pustelnika z Hoggaru
Godawa, Marcin (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
An insight into the Eucharistic spirituality of the Blessed Charles de Foucauld allows us to discover it and treat it not only as a phenomenon of history, but also as an important point of reference for contemporary spiritual quest. A telling story of a Eucharistic unity and transformation of the Hermit of Hoggar becomes for Christians an argument for the constant return to an inexhaustible mystery, which has an answer to questions of all times and is a source of the most beautiful inspiration.
František Trstenský, Aby si poznał spoľahlivosť učenia. Ŭvod do Nového zákona, KBD Svit 2006, stron 92
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Geniusz polskich kobiet-mistyczek
Urbański, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
The genius of Polish women-mystics is revealed in the mysticism of their vocation, which was given to them „from above” It facilitated simultaneous understanding of the acts of God and His spiritual guidance in the direction of maturity, which is necessary for undertaking the mission. In this way they appear as theologians, systematically guided by Jesus in order to reveal and realize the mysticism of their mission. While remaining in close contact with Transcendence, they become a „site” of a repeated „Embodiment” of God in human reality. At first women-mystics realize this charisma inside, in their personal holiness, in order to later show the presence of God outside through their personal example. As saints, they were a sign of protest against materialism and aspects of disintegration of the present civilization, contributing through their vocation to sanctification of humankind. Thanks to the mystical unity with the Holy Trinity, their mission acquires a universal character. It can be said that to a certain degree their service was prophetic in its nature as it included the experience of God in human history, thus becoming a „theological site” of realizing sainthood, re-creating His image inside. „In the transforming holiness and thanks to the Holy Spirit that was present in them, they were able to fulfill the mysticism of their mission. Using the language of mystical tradition, it is in them that the birth of the Lord is best seen. That is why, thanks to their holiness they were able to sanctify others. The Holy God demands holiness of the creation: „keep yourselves holy, because I am holy.” (Lev 11,44). In their mystical sensitivity to God's activity and in their receptivity to the words of Jesus, and through their devotion, they were able to contribute to saving the world during World War II. This was a deeply mystical attitude to life. Here, their mission - which they were to fulfill by showing the world an example of their own life and in their mystical heritage, the image of the Merciful God can clearly be seen.
Głos Kościoła w obronie biednych na arenie międzynarodowej
Piwowarczyk, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Business activity undergoes global transformations, which apply to the whole world and all societies. The process of “shrinking” of the world and the growing interdependencies between regional processes make us look at the problem of poverty widely and globally. Poverty is now closely related to liberalization of trade on a world's scale, flight of the capital, lack of consequences, mistakes in economic decisions, domination of economic powers and international firms. These processes often bring about exploitation, enslavement and uncertainty, especially in smaller and weaker subjects of economic life. Through the upbringing to overall human solidarity and perceiving the world as a common home for everyone, the Church prepares the basis for international dialogue. The presence of the faithful in the activity of various international institutions, and the example of being interested in the problem of the poorest, should sooner or later bring fruit in a new, more Christian and humane treatment of these who remain in poverty.
Godność kobiety w pismach św. Teresy od Jezusa
Gogola, Jerzy Wiesław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
St. Teresa of Avila is a telling example of a person who fights for the dignity of women even against Church authorities. Her strength lies in her mystical experience of God, which helps her discover the source of dignity of a human being, regardless of gender. While confirming the truth of Revelation with regard to human dignity she shows us at the same time what determination we should show in our fight for the truth disregarding convenient social habits that lasted for centuries.
Instrukcja Erga migrantes caritas Christi i jej pastoralne implikacje
Ostrowski, Maciej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
A call of John Paul II to awake the imagination of mercy should be interpreted also in the context of migration. Migrants are often among the poorest of the world. The position they have in a foreign country, deprived of many rights, and exposed to many dangers are the reasons why they need special help. This problem has to be considered by the Church in Poland. Even today there is a need in many dioceses to initiate deeds of mercy for the sake of migrants coming from behind the eastern border and even from farther countries. The article lists them in the place where it discusses the Pontifical Council document. Let us at last speak of a necessity to prepare pastoral cooperators for the pastoral activity among migrants. It seems that despite directions outlined in appropriate documents, the matter is not developing fast enough in the Church in Poland. It should be introduced during education in seminaries and on theological studies. The paper does not deal with the whole interesting content of Erga migrantes caritas Christi instruction. The author's intention is to encourage a deeper study of the document of the Pontifical Council, and first of all to search for pastoral implications for the Polish pastoral activity.
Jan Paweł II o powołaniu kobiety w rodzinie i społeczeństwie
Lubowicki, Kazimierz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
John Paul II sees in womanhood a great, necessary and irreplaceable gift, which transforms and builds not only relationships of individual persons, but these persons themselves. He notices at the same time that this gift must be present in the framework and in the life of the Church and the world. The predominant message of the pontiff's teaching in this matter can be summarized with the help of the following three terms: dignity, „genius” and vocation of women. Speaking of vocation, the pope points to a mutual and unbreakable connection between woman's vocation in the family and in the society. It should be stressed that all addresses of the pope are full of hope that a deeper involvement of women in the life of the Church will enrich it and bring it a lot of good. In this involvement the pope sees a source of hope for the future. „Can we imagine, he asks, what great benefits the pastoral activity of the Church will acquire and how much the countenance of the Church will beautify when the „genius of women” is able to fully express itself in various aspects of its life?”.
Kard. Stanisław Dziwisz, Świadectwo. W rozmowie z Gian Franco Svidercoschim, Warszawa 2007, stron 231
Dulian, Renata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Kobieta, jej godność, świętość, duchowość i Nowy Testament
Misztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Dans le Nouveau Testament les femmes occupent beaucoup de place. Pour s'en rendre compte il suffit de consulter une concordance biblique. Elles sont vues comme personnes qui ont besoin du salut: mais la même chose il faut dire à propos de leurs pères, frères, maris... Il est important qu'aussi les femmes participent à l'œuvre du salut. Créées par Dieu elles obtiennent même la grâce de devenir les participants actifs et notables de ce mystère: en faveur d'ellesmêmes et en faveur des autres. Dans la mesure où il est justifié de distinguer entre le sacrum et le profanum on doit aussi analyser la position de la femme en ce qui concerne le mariage, la vie familiale, sociale etc. Le Nouveau Testament témoigne qu'aussi en ce cas la contribution du christianisme doit être évaluée comme très positive. En même temps nous avons à faire avec le message qui n'a pas encore dit son dernier mot: il aide et continuera à aider.
Ks. dr Bernard Wodecki SVD, „Na początku było Słowo”. In Principio Erat Verbum. Zbiór artykułów, opracowań i przyczynków, t. I, s. 1009; t. II, Wydawnictwo Księży Werbistów, Pieniężno-Warszawa-Góma Grupa 2006, stron 973
Łukaszuk, Leonard (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Leksykon teologii pastoralnej, red. ks. Ryszard Kamiński, ks. Wiesław Przygoda, ks. Marek Fijałkowski OFMConv., Towarzystwo Naukowe KUL, Lublin 2006
Ostrowski, Maciej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Miłosierdzie w posługiwaniu chorym w życiu Służebnicy Bożej Hanny Chrzanowskiej
Seredyńska, Anna (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
The aim of the paper is to show the person of Hanna Chrzanowska as a nurse and as a pedagogue. The educational work by Hanna Chrzanowska prepared a lot of young nurses to discaver vocation in their work. She did it by showing the importance the knowing the psyche and needs of the patient. She had the personal culture and she respected the will of the patient and she teached it. She expected the practical and theoretical knowledge from young nurses. She teached the importance the spiritual support for patient. She stressed the necessity of the depending the work of the nurse on the foundation of the efficient internal formation.
Morze w cywilizacji, kulturze i stosunkach międzynarodowych, red. E. Haliżak, W. Lizak, L. Łukaszuk, E. Śliwka SVD, Warszawa-Pieniężno 2006, stron 413
Zaniewski, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
O apologetycznym wymiarze teologicznej antropologii
Napiórkowski, Andrzej Adam (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Not only for Christians is Christian faith a treasury of man's basic views on God, space, self, fate and moral dues, which man is not able to create on his or her own, but is rather created by them. Cardinal Ratzinger/Benedict XVI to our considerations on the apologetic dimension of theological anthropology adds an important remark that rationalism of the Age of Enlightenment, to which we owe an unbelievable development in biological sciences and technology throughout recent centuries must be enriched by a dimension of wisdom and ethics, which is traditionally guarded by religion, and in Europe, the Christian religion. Otherwise, we may wake up as inhabitants of a “waste land”, a “no man's land of Ulro”, an “inhuman land” and once again count victims of a new utopia.

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