Analecta Cracoviensia, 2001, T. 33

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Afirmacja Boga jako zwieńczenie rozwoju ludzkiej intencjonalności
Oko, Dariusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Chrześcijaństwo bezreligijne. Trzecia wizja eklezjologiczna Dietricha Bonhoeffera
Napiórkowski, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Człowiek - istota zamieszkana
Misztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Czy teoria ewolucji potwierdza naukę o grzechu pierworodnym? Model Raymunda Schwager
Budzik, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Death for Christ as Victory in the Light of Prudentius’ “Peristephanon”
Stabryła, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Przytoczone i omówione przykłady obecności w Peristepahnon motywu śmierci za Chrystusa jako zwycięstwa i triumfu pozwoliły głębiej wniknąć w samą strukturę poematów ku czci męczenników. Poeta przedstawił w swoich utworach męczeństwo i śmierć owych milites Christi jako zwycięstwo, którego owocem była nagroda - wieczne szczęście w niebiańskiej ojczyźnie i wieczna radość płynąca z oglądania oblicza Chrystusa. Męczennicy nie są więc tu ofiarami szatana-prześladowcy, ale przeciwnie, zwycięzcami, a śmierć za Chrystusa jest ich ostatecznym triumfem, za który otrzymają wieniec zwycięstwa. Taka koncepcja śmierci męczeńskiej za Chrystusa w Peristephanon odzwierciedla stosunek ówczesnych chrześcijan do problemu męczeńskiej śmierci za wiarę, która w ich pojęciu nie była karą, ale wyróżnieniem i zaszczytem. Koncepcja ta, ze szczególną siłą wyeksponowana w Perist. I, II, V i VI, była dziedzictwem stuleci męczenników, kiedy wyznawców Chrystusa tropiono, więziono, torturowano, rzucano na pożarcie dzikim zwierzętom i w różny sposób zabijano.
Fontalis plenitudo. „Źródłowa pełnia” według św. Bonawentury
Szczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
In his Trinitarian theology Bonaventure stresses the primariness (primitas) of God the Father. In this idea he refers to the Neoplatonism of Pseudo-Dionysius and Richard of St Victor. Bonaventure describes the Father using the notion of personal property. It is a notion that helps in distinguishing the persons in the Trinity. In this he differs from Thomas Aquinas who stresses the interpersonal relations. According to Bonaventure the particular personal property of the Father is originating fullness (fontalis plenitudo) which is the ultimate source of all properties including his being inoriginated (innascibilitas). One of the questions developed by Bonaventure is: Does the Father generate the Son because he is father or is he father because he generates the Son? Following the principle agere sequitur esse he responds: The Father generates the Son because he is father. A contemporary theologian, J. Galot, adds that the Father is father in the act of generating. So the fatherhood of God the Father does not precede the generation nor the generation precedes the fatherhood. This apparently subtle question has some consequences for Arian controversy: if the fatherhood of the Father precedes the generation of the Son, there could be a time in which the Father was alone without the Son (!). Fontalis plenitudo is an important property of the Father because it explains the relation between being inoriginated and being father, no it explains the notion of the fatherhood of God the Father and the union of the Father and the Son in the act of spiration of the Holy Spirit. The Father as fontalis plenitudo is the ultimate origin of all (omnimoda principalitas) even in the divine being, he is the priciple of the whole divinity [principium totius deitatis). Using the contemporary Trinitarian language we can say that this plenitudo is the fullness of the divine love. In the theology of St Bonaventure there are other forms of fullness. In the Father there is fontalis plenitudo, in Christ there is plenitudo superabundantiae, in the Holy Spirit - plenitudo redundantiae, in the creatures - plenitudo praerogativae (in St Mary - St Luke 1:28) or plenitudo sufficientiae (in Stephen — Rev 6:8), or plenitudo numerositatis (regarding the Church — Eph 4:10). The idea of Bonventurian plenitudo can be summerized in this statement: The Father is originating fullness which is the fullness of the love shared by the divine persons and spread over the creatures.
Instytucje diakonis i wdów w Kościele pierwszych wieków
Jezierska, Ewa J. (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Integracja Polski z Unią Europejską i nauczanie Jana Pawła II
Pamuła, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Political changes at the end of the last century set the scene for the integration of Europe as one of the continents on the globe. The process of transformation has had an impact also on Poland, applying to join the European Union. Keeping that in mind, in this paper we will give a thought to some of the historical aspects of Christianity in Europe, proceeding then to a presentation of significant facts concerning the consolidation process of the European countries after the World War II. This topic has been also touched upon by Pope John Paul II. Thus it is attempted in this paper to present a picture of the continent as it was seen by the Pope still back in the days when he was the shepherd of the Church in Poland. Nowadays as head of the Church, witnessing the process of Poland’s integration with the European Union, he emphasises the need to preserve Christian tradition on this continent. What is more, he stresses that it is Europe’s duty to introduce Christian values. For the reason of the initiated process of joining the Union by Poland, issues covered in this paper seem to be topical and especially important.
Kardynała J. H. Newmana znaczenie teorii rozwoju doktryny wiary dla współczesnej mariologii
Życiński, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Kategorie przyczynowości i celowości w filozoficznej interpretacji przyrody
Życiński, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
The growth of modern science resulted from replacing teleological categories of the Aristotelian physics by causal patterns of explanation originated in Galileo- Newton scientific revolution. The success of deterministic explanation does not imply, however, that all teleological interpretations are useless. Many authors recognize the importance of quasi-teleological patterns in explaining natural phenomena. Feynman methods in quantum mechanics provide an example of interpretative procedures in which teleological and causal procedures bring equivalent results. Facing the classical opposition between teleology and causality, I propose an alternative approach in which the structural directioning of natural processes is regarded as a compromise category. This category could explain efficiency of certain research procedures used in modem physics and help to understand the so called teleonomy (resp. quasi-finality) studied in modern biology.
Kompozycja Pięcioksięgu według Johna van Setersa
Brzegowy, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Korelaty akceptacji eutanazji
Makselon, Józef; Dziedzic, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Euthanasia is one of the most controversial problems of our civilization. It is an intricate phenomenon, described by philosophers, theologians, doctors and also by psychologists. The present study is an outcome of empirical investigations carried among young people 18-19 years old. In April and May 2001 about 150 respondents filled Questionnaire on the attitudes towards euthanasia prepared by J. Dziedzic in the Department of the Psychology of Religion on the Pontifical Academy of Theology in Cracow. The respondents were divided into 3 groups according to their acceptance of euthanasia, namely: 1) those who accept euthanasia, 2) those who have doubts about it, and 3) those who reject it. The results show that there is a statistically significant difference among these groups. It refers to: conceptualization of euthanasia, legalization and its consequences, the people who can decide about euthanasia, justification of the request for euthanasia and other options concerning euthanasia. The understanding of the sense of suffering and of the role of religion in human life affect attitudes towards euthanasia. Gender also is responsible for differences in understanding the sense of suffering and role of religion in the acceptance of euthanasia. The results presented above show that further investigation into impact of religion and philosophy on attitudes towards euthanasia should be continued.
Ksiądz profesor Michał Heller. Życie i filozofia
Wszołek, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Ksiądz Stefan Pawlicki w swoim trudzie myślenia
Piech, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Cracow, boasting of the Jagiellonian University and the Academy of Arts and Sciences, was a spiritual and intellectual capital of the partitioned Poland at the turn of the 19th century. Stefan Zachariasz Pawlicki, C.R. (1839-1916), professor of Jagiellonian University, aroused common interest among his contemporary scholars. Some regarded him as an eminent philosopher and deep theologian, whereas others as a unique erudite. He was known as a God-fearing monk and also a frequenter of society salons, connoisseur and lover of the art of cooking. He was a legend of the contemporary Cracow. After having studied classical philology at the Wrocław University he was a tutor of Earl Raczyński’s son in Rogalin. In 1865 he was conferred doctor’s degree in philosophy at the Wrocław University. In 1865 he gained veniam legendi in the Philological-Historical Faculty at the General School in Warsaw, where he lectured on history of philosophy. In 1868 he met Piotr (Peter) Semenenko, co-founder and superior general of the Resurrectionists, which changed his life completely. He entered that order and after having studied Christian philosophy and theology in Collegium Romanum he received Holy Orders in 1872. The next year he received doctor’s degree in theology at this school. In 1882 he became professor in the Chair of Christian Philosophy and in 1883 a professor of fundamental theology at the Jagiellonian University. He began dialectic classes in 1884/85. These were the first seminars in theological faculties in Austro-Hungary. In 1884 he became a corresponding member of the Historical-Philosophical Faculty of the Academy of Arts and Sciences and in 1891 its active member. In 1911-16 he was the chairman of the Commission of History of Polish Philosophy at that Academy. He was twice the dean of the Theological Faculty and rector of the Jagiellonian University in 1905/06. He held the chair of philosophy in the Philosophical Faculty. His lectures were extremely popular. He could speak about the most difficult questions in a clear and colourful way, making frequent didactic digressions. His evaluation of other different views was full of tact and understanding. He was a master of living word. The characteristic of Pawlicki’s thinking was religion as an indispensable element of the philosophical vision of the world. In its light he valued the systems and works he encountered. Religion was for him a specific expression of metaphysical needs of man. His works were characterised by a decisive critique of all that violated, openly or secretly, the doctrinal and institutional shape of faith. He engaged in polemic against views, which were inspired by the Hegelian idealism and the materialism of L. Feuerbach and L. Büchner. In connection with the Darwinian theory of evolution he made an apologia for immortality of human soul and the existence of God, the Creator of the universe. He severely criticised the idealistic German philosophy, which he regarded as being responsible for atheism and radicalization of the working class: "Materializm wobec nauki" [Materialism versus Science], Kraków 1870. In his works "O początkach chrześcijaństwa" [About the Beginnings of Christianity], Kraków 1884, and "Żywot i dzieła Ernesta Renana" [The Life and Works of Ernest Renan], vol. 1-2, Kraków 1893 (3rd edition in 1905), he carried out a penetrating critique of rationalistic attempts to solve the problem of the origin of Christianity. His "Historia filozofii greckiej od Talesa do śmierci Arystotelesa" [History of Greek Philosophy from Thales to Aristotle’s Death], vol. 1, Kraków 1890, vol. 2, part 1, 1903, part 2, 1917, was greatly appreciated. For Pawlicki philosophy was the art of life. It was to teach and educate, combining closely the cognitive effort and moral-practical function.
Księga Jecira
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
La libertà puramente negativa. La versione limitata della libertà
Andryszczak, Piotr (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
We współczesnym liberalizmie wolność negatywna przybiera kształt postulatu neutralności stawianego państwu. Oznacza to, iż nie może ono popierać żadnej koncepcji dobra, albowiem, zdaniem zwolenników tego stanowiska, nie można ustalić żadnej obiektywnej hierarchii wartości. Wobec tego dobro jest czymś na wskroś prywatnym, pozbawionym jakiegokolwiek znaczenia w sferze publicznej. W niej bowiem sprawiedliwy porządek budujemy jedynie wówczas, gdy nie pozwalamy żadnej wizji dobra zająć uprzywilejowanego miejsca. Takie stanowisko wymaga wszechstronnej krytyki, wskazującej słabe punkty czysto negatywnego rozumienia wolności. Bezspornie każdy potrzebuje sfery wolnej od ingerencji innych jako niezbędnej dla własnej samorealizacji, tym niemniej owa samorealizacja potrzebuje także „ram pojęciowych” (Taylor), wyznaczających pewien uprzedni wobec naszych decyzji porządek moralny. Tak więc jest ona możliwa tylko wtedy, gdy potrafimy przezwyciężyć proponowany relatywizm i poświęcić się wartościom autentycznym. W takiej sytuacji, aczkolwiek to do nas należy, aby nadać sens i znaczenie własnemu życiu, to jednak nie dokonujemy tego w metafizycznej i moralnej pustce, ale w świecie, którego porządek jest przez nas odkrywany, a nie stwarzany. Rozwiązanie przeciwne sprawia, iż w rzeczywistości pozbawionej hierarchii wartości każda koncepcja dobra zasługuje na jednakowe uznanie, każde dobro, jako stwarzane przeze mnie, zasługuje na ten sam szacunek, a zatem zaciera się granice zarówno między dobrem a złem, jak i pomiędzy tym, co życiowo doniosłe a tym, co banalne. Czy liberalizm relatywistyczny nie jest zrelatywizowanym liberalizmem, ktorego wybór jest tak samo dobry jak każdego innego poglądu?
Lokalne elity polityczne Republiki Włoskiej 1946-1990
Pankowicz, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Między rozumem i wiarą. Aktualność zmagań Pascala
Wszołek, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
It is argued that the doctrine of methodological isolationism (that empirical, philosophical and theological knowledge are located on two different methodological and epistemological and linguistic levels which neither intersect one another nor can be translated from one to the other) does not characterize Pascal’s thought. Contrary to the Gilberte’s statement that „tout ce qui est l’objet de la foi ne le sau rait être de la raison” Pascal was a very careful investigator of the unstable border between faith and reason. Newman’s division of reason into explicative and implicative is borrowed to elucidate Pascal’s distinction of heart and reason. Then a simple schema of the mutual relations is developed. The result is that the different orders of faith and reason are deeply rooted in the mystery of the Universe.
Moralny aspekt ludzkiej wolności
Orzeszyna, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
The freedom is the fundamental value in human life. It is integral part of human nature. We can see it in freedom of will; it means ability to make a choice between good and evil. Free will is given to the man, but inside freedom is something like “setting a task”. The man is really free, when he chooses good. The determinant of objective good is truth and moral law. The highest Good is the same God. He created man; He gave man free will and in effect called him to His freedom. Therefore, when the man makes this, what God wants him to make, in the same time man becomes “like God” (Gen 3, 5). We can say, that man takes part in His (God’s) freedom. However, we have to be realists and we have to know that the man is only the man; he lives on the earth and he can’t be perfect, because his nature has been touched by the sin. What he can do is always confirm the choice of the Highest Good.
Nauka - księga nieustannie pisana na nowo
Lubański, Mieczysław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2001)
Science is a human activity making its way to coming to know truth about universe, life and human being. History teaches science not to have been satisfied and not to be satisfied by its actual and routine status, it is making constant progress. Owing to generalizing conceptions and ideas, it reaches progressively formulating statements and theorems comprising more and more universal aspects and being as well more and more fundamental ones in their substance. Achievements of science are constantly drafted, reformulated and deepened. We meet this phenomenon in physics, cosmology and as well in biology and anthropology. There is an interaction, a real feedback, betveen physics and mathematics; they both condition their progress interdependently. Much the same there is, when concerning technological achievements and intellectual level of science. Taking into account no problem to be completely worked out at any time we come to the conclusion that science is ever, from its nature, simultaneous to times of its creators. Though scientific truth, which is proved and demonstrated by us, is different from moral truth, which is felt and sensed by us, we - as it was formulated by Henri Poincaré - proclaim ourselves in favour of their indissolubleness in the full meaning of the statement that who loves one of them is not able to unlove the other one.

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