Polonia Sacra, 2013, R. 17 (35), Nr 33 (77)

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Artur Seweryn, Teologia męczeństwa w przepowiadaniu św. Augustyna, Kraków 2011, 290 s.
Sławiński, Henryk (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
Czy wiara decyduje o normach moralnych?
Orzeszyna, Jan (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
Faith is a gift, because God takes the initiative to meet people. Any person accepting the gift of faith makes God the solid foundation of his life. The Christian faith can not exist “on its own”, since God’s revelation requires the authority of the Church, to not go wrong. Therefore, it is necessary to believe in the Church, where faith also grows and develops. Anyone who loses his connection to the Church, also loses faith. Moreover, the existence of the Church confirms the truth that faith determines moral principles. Accepting baptism signifies acceptance Christian morality and Christian teaching. The modern world wants to constrain Christian faith to the private sphere. The consequence of such an action is relativism of moral norms which subsequently lose their foundation which proceeds from the authority of the Church.
Czy współczesna antropologia uwzględnia wiarę?
Kraj, Tomasz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
At present there are two predominant world outlooks on anthropology. On one side, there is Christian anthropology which takes faith into consideration. Taking faith into consideration means seriously considering such issues as: the linear concept of time, the Christian concept of man created in the image and likeness of God, the concept of human freedom, and the concept of human personhood rooted in metaphysics. The majority of contemporary anthropological positions reject the transcendent and metaphysical dimensions of the world, the existence of God, and the Christian concept of man. The main area of anthropological conflict is in bioethics. The main reason for the rejection of the Christian worldview is an infatuation with empirical science which results in categorical reductionism and scientism. It is said that empirical methodology is the only methodology which provides reliable knowledge about the world and man. The other reason for the rejection of the Christian concept of man derives from dualistic anthropology related to Descartes. It treats the human body as a raw material to be used to form the human being according to the ideas born in his/her mind. It may be particularly dangerous for man. The rejection of God and his plans for man exposes the latter to serious problems. To avoid them he should revise his epistemology and open himself to the integral truth about himself and the world. It is Christian anthropology based on the Christian faith which provides him this insight into truth.
Definicja piękna w XII wieku a architektoniczna ekspozycja ołtarza w epoce gotyckiej
Bogdan, Mirosław (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
This article, while taking into account the mystical reality of a relic, defines gothic initiated by the abbot Surger with the construction of the first gothic basilica in Saint-Denis near Paris in the XII century, as a reality required to know the difference between individual invisible beauty and corporeal visible beauty. When the differentiation of these types of beauty shows itself, not only thanks to the unknown in Romanism mystical structure of architecture in a gothic temple, but also through the construction of the gothic altar and hiding it in a choir enclosed by a lectorium in accordance to the zone of aisles, there is a necessity for a scientific definition of beauty connected with the then contemporary stylistic changes. This is why this article presents the main schools of aesthetic thought from the XII century, which include: the aesthetic school of Hugon of St. Victor in Paris, Cistercian school with their representative St. Bernard from Clairvaux and the aesthetic school in Chartres. With the definition of artistic types of beauty, a lot of attention is applied to the separation and coexistence of spiritual and corporeal beauty. This decides about moral beauty and the beauty of clear existence, without which there is no right knowing of the ascetic Cistercian architecture and the reality of the gothic curtain altar. Finally it is emphasized, that the importance of twelfth century aesthetics is everlasting and had introduced order to gothic architectural space, which is still found in it now, as it had been in the time of abbot Surger of Saint-Denis.
Ekumenizm na drodze przemian: problemy i wyzwania
Kałużny, Tadeusz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
The author of the article has aimed at briefly outlining the present situation of the ecumenical movement. In the course of the reflection, he states that in the history of the ecumenical movement, the period of initial enthusiasm and dynamic development has given place to a period in which difficulties are experienced. Satisfaction with the doubtless achievements goes side by side with a sense of disappointment and discouragement resulting from the fact that the desired unity has not been possible to realize despite rather, time of approaching maturity, of estimating the way covered and recognizing new challenges. All this leads us to the conclusion that, at present, ecumenism is in a deepreaching process of transformation. It focuses especially on issues such as: 1) the aim of ecumenism, 2) the partners of dialogue, 3) ecumenical paradigm, 4) confessional identity, 5) reception of the achievements of dialogue. No doubt, the way to full unity is longer and harder than many have expected. However, the ecumenical involvement of the Roman Catholic Church is irreversible. The problems noted and the new challenges in the field of ecumenism should inspire one to a more intense and deep effort for the sake of bringing back full and visible union of all Christ’s disciples.
Faith in the Year Of Faith. Ratzinger’s proposal
Blanco Sarto, Pablo (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
J. Ratzinger/Benedict XVI as a pope and author of the idea promulgating the Year of Faith is presented in the paper with his concept of faith. The striking element of Ratzinger’s theology is a personal approach to faith. Faith as an encounter triggering conversion is a fully positive and existencial experience of God, who engages the whole person and personality (unitotality of faith), the reason and love. This attitude of faith builds human praxis and shapes interpersonal relations. Here comes the phenomenon of the Church, which the Pope treats as a source and place of faith, especially with reference to liturgy, owing to which the true relation with the Trune God is established and developed.
Józef Pochwat MS, „Misterium iniquitatis”. Studium tajemnicy nieprawości w dziełach Jana Kasjana (360–435), Kraków 2012, 383 s.
Kasprzak, Dariusz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
Katechizm biblijny Kościoła kartagińskiego
Kaczmarek, Tomasz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
The topic for discussion of this thesis is Ad Quirinum, the second tome of st. Cyprian’s work, the bishop of Carthagina (210–258) which can be thought of as a remarkable biblical catechism. This book, composed of thirty Christological thesis together with corresponding biblical citations, is dedicated to “the mystery of Christ” (sacramentum Christi) understood as concise presentation of salvation economy where Christ is its centre and the interpretative key for the Bible. This image is that interesting because it is the only pre- Nicean Christology compendium of this type, which directly introduces us to theological thought preceding a very difficult for Christianity trinitian controversy. The main focus is on the issues of presented by biblical testimonia, secondly on the biblical basis of Christological catechesis as to consider three aspects of sacramentum Christi, i.e. Christ’s work expressed in inluminator and salvator titles, the power of the sign of cross and ecclesiological titles: Christus sponsus conceived with ecclesia sponsa.
Konfrontacja ascetyki Hieronima ze Strydonu i Pelagiusza z Brytanii na podstawie wybranych dzieł
Mularczyk-Budzan, Anita (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
Jerome’s meeting with Pelagius could be chance for them, but unfortunately – missed this chance. Saint Jerome shaped by idea of the West theology, but deeply fascinated by East. While Pelagius – too far in his vision of human nature optimistic had strayed into. He became disillusioned with this many people together and instead of typing the current orthodoxy, always will be associated with the heterodoxy. A way of looking at the world and the life environment have an impact on the asceticism Jerome and Pelagius. Jerome’s asceticism was based on the allegorical reading and meditation of the Holy Scriptures, while Pelagius represented the moralistic approach to Bible and Christian life. Jerome postulated the way of Christian pilgrimage to God, where faithful tackling weaknesses by the grace of God and ascetic practice. The good Christian by Jerome should imitate Christ, by honest work, prayer and ascetic practice, consequently – the choice of monastic life. Pelagius the purpose of life – proclaim the glory of God, understood as performing good deeds and practical morality. He wasn’t a Christian understanding of prayer, in exchange for that – he put great emphasis on the obligation to give away all the goods, as a fundamental human ethical excellence. Pelagius postulated already in earthly the community a believer with God, but conditioned by moral perfection.
ks. Marcin Godawa, Obraz tajemnicy Wcielenia i Narodzenia Pańskiego w retorycznych medytacjach wybranych autorów środowiska krakowskiego w pierwszej połowie XVII wieku, Kraków 2013, 418 s.
Zyzak, Wojciech (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
Łaska w ikonach
Wąchocka, Monika (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
The article brings the reality of the grace of icons in two respects: the first relating to the recipient and the second relating to the icon writer. Grace is the transforming reality “in the image and likeness of God”. It is received through a recipient’s personal prayer and life experience. The gift of writing icons, their reading and reception in a cultural context is also a grace. Knowledge and application of adequate painting techniques is included in the canon. Its aim is creating an appropriate image which is a true “window to another world’, to a reality already divinized. Icons must therefore meet certain conditions in order to be adequately helpful in prayer. They must also bring truly its recipient closer to Divine Persons, biblical events or scenes from the lives of the saints. Over the centuries, from the very beginning of Christian sacred art, through the turbulent period of iconoclasm, up to the present day, icons have retained a fundamental importance in the eastern Church, becoming almost a sacrament. In the western Church they suffered profound transformation, taking the form of holy pictures. They are liberated from the canons and techniques, depending only on the artist’s skills and fashions of the time. They play an assistant role in the liturgy and a decorative one in the architecture of temples.
Logosowy charakter wiary według Josepha Ratzingera – Benedykta XVI
Góźdź, Krzysztof (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
According to Ratzinger, faith is not a blind theory or an outdated concept. Neither is it an intricate philosophical system. Instead, he defines faith as “finding a way towards wisdom, rationality and factuality; [that is] a way towards perceiving reality in full.” This kind of faith becomes a gate to the communion with God, Lord of history and Lord of the universe. Thus, faith is a personal and not a material category. It belongs to the world of personal and not material relations. “Faith is a decision to be with Lord, and to live with Him.” Nevertheless, the decision cannot be a blind choice. It must rest on Logos, so that it truly is a fact-based reality. Claiming that, Ratzinger discloses his great philosophical mind. He skilfully avoids fideism, subjectivism or irrationalism in comprehending faith. He can see faith as the highest level of existence of the mind, reason, will, love and man self-fulfilment in the Holy Trinity.
Mariusz Chamarczuk SDB, Problematyka integracji imigrantów w Kościele katolickim w Szwecji (Studia i Rozprawy, 5), Towarzystwo Naukowe Franciszka Salezego. Warszawa 2013, 311 s.
Teodorowicz-Hellman, Ewa (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
O możliwościach ekumenicznej współpracy katolików i luteranów nad kształtowaniem decyzji ustawodawcy polskiego w dziedzinie małżeństwa i rodziny
Kroczek, Piotr (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
In present times, there are many threats to the marriage and the family. Among other things the risks come from provisions of law that is drafted without regard for Christian roots of the European civilization. In the face of the situation, the Christian Communities are called to start an ecumenical dialog and to undertake a practical action to promote their common Christian paradigm of the marriage and the family that would be a pattern for a state legislator. It is possible in Poland, because the teaching of the Catholic Church and the Evangelical Church of the Augsburg Confession in Poland about the marriage and the family have in terms of content much in common. Additionally, there are many legal possibilities, like, e.g., legislative initiative, to undertake such a promotion of Christian paradigm.
Oryginalne ujęcie kwestii wiary w encyklice papieża Franciszka Lumen fidei
Sławiński, Henryk (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
The article takes into consideration the encyclical letter of pope Francis Lumen fidei. The author discusses the description of the “faith” as found in the given pastoral letter. The original is not so much the matter of faith as such, but the description of faith from the biblical, patristical and existential point of view. That is why the role of the story in both receiving and in the transmission of the faith has been underlined, as well as the meaning of faith for the building of fraternal community of people of good will. What is quite original is the very deep connection between faith and love as well as the approach to the faith from the multidimensional, integrated perspectives of hearing, seeing and touching. One can find also in the pastoral letter Lumen fidei the invitation to discover the sings of God in one’s daily life.
Pierwsze wyznanie Synostwa Bożego przez Jezusa (Łk 2, 41-52)
Witkowski, Stanisław (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
Luke 2: 41–52, presents Jesus who is not only man, but also the Son of God, the one who has a special, unique relationship with his Father in heaven. Jesus is aware of this even as a παῖς, that is in his childhood. He knows that his priority mission which originates in God’s mandate, is his presence in the house of his Father that means fulfilling the task of teaching in the temple. This became clear during his pilgrimage to Jerusalem. Without asking his parents’ permission, of his own will, he stays in the Holy City and anticipates his future mission. His obedience to the heavenly Father takes priority over his filial subordination to Joseph and Mary, who did not understand this mystery. It turns out that faith in the mystery of Jesus is not given to man once and for all. It develops through reflection on the identity of Jesus and ultimately leads to the primacy of the will of God over human will.
Posoborowa instytucjonalna odnowa Kościoła krakowskiego według kardynała Karola Wojtyły
Dyduch, Jan (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
Cardinal Karol Wojtyła, inspired by the Second Vatican Council, initiated a renewal of Krakow’s Church. The process was multidimensional and involved, among others, a reform of existing archdiocesan structures and a creation of new ones. The renewal was deeply rooted in the theology of the Second Vatican Council, especially in its teaching on the Church, presented by the Council as a community of the People of God, and the Mystical Body of Christ. To achieve accurate reception of the teaching of the Council, card. Wojtyła used the Archdiocesan Synod of Krakow and the Provincial Council.
Stosunek religii do nauki. Punkt widzenia prawosławnego
Paprocki, Henryk (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
Polish astronomer Konrad Rudnicki suggested that the so-called Copernican revolution, with far-reaching consequences for western Christianity, was hardly noticed in orthodoxy. In this case, the domain of discoveries and scientific truths remained distinct from the strictly theological domain. The Earth was treated as a mystical centre of the universe because of the Incarnation of Christ, which did not mean that it was also the real centre of the empirical universe. However, Copernicus’s discovery led to a rapidly progressive process of the western Church distancing itself from science. On the other hand, discoveries and scientific theories can in no case be contrary to the principles of faith, because we are dealing here with two different cognitive methods. It is the point of destination of both methods that should be the same. As regards culture, we need to consider the fascinating relation of the Latin words cultus and cultura, which points to the fact that culture developed originally within the cult, and it was there where its source was (Fr. Paul Florenski). The real culture (and thus literature and art) must always have a dimension reaching beyond time. In this respect, every authentic work of art has a sacred character in the sense of a deep inner connection with everything that is transcendent. When it comes to the connection between religion and science, the situation is even more evident, as God commands in the Bible: „Fill the Earth and subdue it” (Genesis 1:28), which requires education, because without it, it is impossible to master the earth. The contradiction between science and culture on one side and religion on the other is something superficial and, indeed, must not be present, if we understand properly the role of all these areas in their mutual relations.
Teksty modlitw eucharystycznych w świetle najnowszych zasad pisowni słownictwa religijnego
Machura, Michał (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
The article discusses the texts of eucharistic prayers from the perspective of recent religious vocabulary spelling rules approved by the Polish Language Council in 2010 and published in 2011. The article presents the characteristics of the most common linguistic errors that appear in the titles and texts of prayers. Both of them concern misspellings and punctuation errors. The first group of aberrations concern too frequent use of the capital letter and the wrong spelling of periphrases. The Author admit that although the writers may use capital letter by emotional reasons, nevertheless, they should use this consciously and responsibly as to not to obliterate the differences of meaning between words.
Wiara w Kościele, lecz dla świata. Rekonstrukcja interpretacji nauczania Vaticanum II
Napiórkowski, Andrzej (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2013)
With more and more time perspective, it is easier and more correctly to read the meaning and spirit of the Second Vatican Council (1962–1965). The article shows that it was not dogmatic or even pastoral – as it is often said to be. Its main aim was to develop a new relationship between the Church and the modern era, between Christianity and the essential elements of modern teaching. For popes John XXIII and Paul VI it was not important to conform to the world, but to present and remind modern man – inclined to move away from God – the importance of Gospel’s Truth in all its purity. Therefore Vatican II defined firstly, the relationship between faith and modern teaching, secondly, established the relationship between the Church and the modern state, and finally, differently specified the relationship between Christian faith and religions in the world. Despite many tensions between the socalled “traditionalists” and “progressives”, the Council was ultimately a brilliant event of the Holy Spirit and human effort, renewing the face of the Church and the hearts of Christians especially in the modern perspective of faith. The Council opened the Church for people thanks to the call of enlarging the faith in Jesus Christ.

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