Analecta Cracoviensia, 2009, T. 41

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A New Chapter in the History of the Pontifical Academy of Theology in Krakow the 612th Academic Year
Szczurek, Jan Daniel (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Czy Hawking i Penrose spierają się o to samo, co Einstein z Bohrem?
Grygiel, Wojciech Piotr (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Controversies between philosophical and scientific standpoints are known to greatly enrich the human intellectual endeavour. For example, the famous controversy on the nature of the universals appears at present in the context of the philosophy of mathematics. The issue of the ontological status of quantum mechanics gave rise to a clash between two most prominent minds of the early 20th century physics: Albert Einstein and Niels Bohr. A renowned contemporary mathematician, Michael Atiyah maintans, that the contemporary split between Roger Penrose and Stephen Hawking is to a certain degree the continuation of the Bohr – Einstein controversy. In his paper it is argued that Atiyah’s thesis holds only in a very approximate way. Arguments of physical and philosophical import show that Penrose and Hawking draw from the scientific legacy of both Bohr and Einstein and thus do not mirror the scheme of the disputation of their venerable predecessors.
Ekumeniczne perspektywy eklezjologii communio
Jagodziński, Marek (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Inskrypcja fundacyjna meczetu Umajjadów jako źródło do historii zniszczenia i przejęcia przez muzułmanów bazyliki św. Jana Chrzciciela w Damaszku
Kościelniak, Krzysztof (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
At the time of the Muslim conquest of Damascus, the main holy place in this city was a monumental basilica dedicated to St. John the Baptist. The church which had formerly stood on the site of Roman Jupiter’s Temple incorporated materials from the previous monument including part of the temenos wall. In a crypt-chapel was placed the most precious holy relic of Damascus: the head of the forerunner of Christ, John the Baptist. The church of St. John, over which Christians of Damascus had dispute with Abd al- Malik, had been demolished on the orders this Walid I. In the basilica’s place this caliph ordered to built new mosque. One of the sources for the Historical researches of destruction of the church of St. John was the foundation inscription of the Umayyad Mosque. This article analyses the foundation inscription in the context of the another sources relating the destruction of the church of St. John.According to the conditions established in the treaty of Damascus from 635 churches that remained in Christian hands could not later be commandeered for Muslim use. It is a disputable matte if from the early Islamic period in Damascus Muslims with Christian worshipped within the temenos wall. Ibn ‘Asâkir narrated many traditions concerning the way Walid confiscated the Christian Basilica of St. John the Baptist and the Christian actions to preserve this church before was demolished. This compiled information with the foundation inscription of the Umayyad Mosque is useful to understand the reason for such a severe Walid’s decision. It seems that the main reason for this action was to overshadow Christian culture by the Muslim mosque. One of the consequences of taking over the Christian holy place, the basilica St. John, was the Islamization of its history. The Islamic commentators on the Damascus mosque from the eighth to the twelfth centuries demonstrated Islam’s superiority to Christianity so as to reduce the influence of the sanctuary’s earlier owners having given this holy place the exclusively Muslim meaning.
Jedność w wielości. Teoria ewolucji i wiara w ujęciu Tadeusza Wojciechowskiego
Cholewa, Marcin (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
The objective of the article is to recount the conclusions of the quest of T. Wojciechowski, who devoted the main part of his scientific work to bridging the gap between natural sciences, theology and philosophy. When speaking about the causes of difficulties in the reception of the theory of evolution by theology, he pointed at (1) taking advantage of Darwinism to fight with religion; (2) conservatism as a characteristic of human psyche; (3) the experience of “humiliation of the human” due to his inclusion in the natural world; (4) difficulties in distinguishing the myth and the revelation levels in the biblical text; (5) perceiving the inspired author as an astronomer or a naturalist. The conclusions point out that (1) the psychological context of the research has great significance to the interpretation of the data; (2) bringing the human closer to the animal world has made his special position in the nature manifest in a surprising way; (3) there is no contradiction between science and faith as they operate at different levels, the creator of which is the same God.
Krakowscy teolodzy w badaniach naukowych profesora Mieczysława Markowskiego
Kubiś, Adam (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Kryzys nowacjański i jego wpływ na praktykę pokutną Kościoła
Sordyl, Krzysztof (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
La Misericordia de Dios en las enseñanzas del santo padre Juan Pablo II
Machniak, Jan (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Prawda o Bożym Miłosierdziu stanowi centralny motyw nauczania papieskiego Jana Pawła II. Pojawiła się już w Encyklice o Bożym Miłosierdziu Dives in misericordia (1981) jako klucz do zrozumienia tajemnicy Boga obecnego w świecie mimo wojen, nieszczęść i kataklizmów. Jest kluczem do zrozumienia Boga objawionego w Jezusie Chrystusie i współczesnego człowieka, który nieustannie szuka sensu swojego życia. Szczytem objawienia Miłosierdzia Bożego jest Misterium Paschalne: śmierć i Zmartwychwstanie Jezusa Chrystusa, które otwiera przed człowiekiem możliwość zjednoczenia z Bogiem i dzielenia się miłosierdziem z bliźnim. Jan Paweł II powracał do tematu miłosierdzia, beatyfikując Siostrę Faustynę w 1993 r., w Rzymie i kanonizując ją w roku Wielkiego Jubileuszu, 30 kwietnia 2000. W roku 2000 ustanowił Święto Miłosierdzia dla całego Kościoła w II Niedzielę Wielkanocną i wezwał wszystkich wierzących słowami św. Faustyny, by zwrócili się do Bożego Miłosierdzia i dokonali odrodzenia życia: „Nie znajdzie ludzkość uspokojenia, dopokąd się nie zwróci z ufnością do Miłosierdzia mojego” (Dz 30). W czasie kanonizacji Jan Paweł II stwierdził, że objawienie Miłosierdzia Bożego światu przez Siostrę Faustynę jest częścią doświadczenia współczesnego człowieka, zagubionego pośród ideologii przełomu XX i XXI w. W tajemnicy miłosierdzia Bóg objawia swoje oblicze światu i ukazuje prawdę o człowieku potrzebującym miłosierdzia i zdolnym do czynienia miłosierdzia. Ostatecznym przypomnieniem światu o Bożym Miłosierdziu jako znaku nadziei było poświęcenie świata Bożemu Miłosierdziu w czasie konsekracji bazyliki Bożego Miłosierdzia 17 sierpnia 2002 r. Wtedy też przypomniał o tym, że z Łagiewnik ma wyjść iskra, która przygotuje świat na powtórne przyjście Zbawiciela (Dz 1732). Zadaniem Kościoła jest ukazywanie światu Miłosierdzia Bożego w sakramentach Eucharystii i pokuty oraz objawianie go poprzez czyny miłosierdzia wobec potrzebujących.
Liberalizm polityczny – niespełniona obietnica
Andryszczak, Piotr (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Having become aware that his conception, as put forth in “A Theory of Justice”, could be accepted only by Liberals, J. Rawls concluded that a well-ordered society built on it would not be stable. Therefore, given the fact of reasonable pluralism of incompatible comprehensive religious, philosophical and moral doctrines, he no longer presents his “justice as fairness” as comprehensive, but as political. According to him, a political conception of justice has three features: it is concerned with the basic structure of a constitutional democratic regime; it does not presuppose accepting any particular comprehensive doctrine; and, it is formulated in terms of two fundamental ideas implicit in the public culture of a democratic society (the ideas of society as a fair system of cooperation, and of persons viewed as free and equal). Due to this change, the justification of justice as fairness proceeds from what is held in common and leads to an agreement based on the overlapping consensus of the reasonable comprehensive doctrines. Political reinterpretation of liberalism seems very attractive, but a critical examination of it immediately unveils its weakness. The demand of bracketing comprehensive moral and religious questions for political purposes produces in citizens a kind of schizophrenia because they must not resolve issues (i.e., the question of abortion) invoking their own moral principles. Thus, in private, one can be a pro-life activist, but in public must accept the liberal solution to the problem. This means that it is possible to be a consistent adherent of political liberalism only if one is willing to accept its comprehensive version. In addition, even liberalism itself, in the most fundamental question, i.e., that of justice reveals a sharp controversy. There is an important strand in the liberalism which considers Rawls’ philosophy as dangerous to a free society and this prompts us to express doubts, not just about liberalism’s ability to indicate the common ground for incompatible comprehensive views but about its capacity to define justice.
Missio ad gentes a dialog. Refleksja systematyczno-pastoralna
Morawa, Józef (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
O nowy kształt społeczeństwa, religii i państwa. Idee Oświecenia w polskich zreformowanych kalendarzach XVIII wieku
Szczurowski, Rafał (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Obowiązki proboszcza zawarte w postanowieniach I Synodu Diecezji Tarnowskiej z 1928 roku
Kantor, Robert (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Ocena raison d’être norm dotyczących kanonicznej formy zawarcia małżeństwa w warunkach polskiego prawa cywilnego. Przyczynek do dyskusji
Kroczek, Piotr (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
The article assesses the reasons behind the present norm of the obligation of the canonical form to marry, in the circumstances of Polish law system. It represents a contribution to the discussion on the legitimacy of the present canonical norms. The paper consists of the following parts. In the first part the canonical form is presented. In the second one, some norms o f polish law system are offered to show that the main goals of the canonical form are successfully fulfilled by the Polish civil law. All this leads to a conclusion that in Poland the raison d’être of the requirement of the canonical form does not exist. So, it is justified to be in favor of the demand de lege ferenda to legislate the canonical form of marriage not ad validitatem of matrimony, but only ad liceitatem.
Ołomuniecki pontyfikał na Wawelu
Fedorowicz, Szymon (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Polska hierarchia kościelna wobec zmian na tronie po śmierci Władysława Jagiełły na tle stosunków z Litwą
Graff, Tomasz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
The hierarchy of the Polish Catholic Church and the changes on the throne after the death of Wladisław Jagiełło on the bases of relations with Lithuania This article considers the reaction of the polish episcopate to the king’s elections in Poland after 1434. The highest prelates accepted Wladisław III and his brother Kazimierz IV but it was a time of power and growing prestige of the polish bishops, especially Zbigniew Oleśnicki (the Bishop of Kraków). The author begins by relating the situation in Poland a few years before Jagiello’s death. Then the article shows the participation of Polish bishops in the most important political events, that had to do with the relationships with the king at that time. The conditions of Jagiello’s sons’ taking the throne were yet undefined. It turns out, that the Polish hierarchy played a crucial role at that moment. Near the end of the article we are show the role of the polish episcopate in the conflict about land near Luck and Podole with Lithuania. The article ends with a short conclusion and a call for more reseraches in the field of the history of the Polish Catholic Church.
Powszechny zakres miłości nieprzyjaciół
Szmulewicz, Henryk (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Even in Jesus’ lifetime the principle of love for enemies seemed to be something revolutionary and unrealistic, although from the onset it enchanted with its beauty and nobility. It was not at once that those listening to Jesus took notice of the timeless significance of the love for enemies which he was proclaiming. Nevertheless, Jesus was untiringly teaching the universal character of love. He emphasized, that a neighbour is every single man. Hence, love is supposed to encompass all, both friends and enemies. The evangelical principle of love for enemies confirms the equality of all people in God’s eyes. All are equal in their dignity before God since all are sons of the same Father who is in heaven. Also, all are called to perfection just like the Father is perfect (compare Matthew 5:48). The dignity of a God’s child stems from the fact, on the one hand, of common origin of all people from one God the Creator; on the other hand, a man becomes a child of God thanks to God’s grace, entering the path of following God’s love. Especially in the latter point the childlikeness towards God ought to be expressed in loving God and those whom God loves, that is enemies, too. Only such love makes a man a true child of God. He who has a true love within himself, loves his friend in God and loves his enemy because of God. Love for God stimulates love for a neighbour. There is a close connection between the love for God and neighbour – he who does not love his neighbour does not love God as well; by the same token, he who loves his neighbour with supernatural love, by doing so loves God, too. For this reason the principle of love for enemies must not be separated from the order of love established by Jesus, “You shall love the Lord your God with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. And a second is like it: You shall love you neighbor as yourself On these two commandments hang all law and the prophets too” (Matthew 22:37-40). Thus, how are we to understand the universal scope of love for enemies? To give a synthetic answer to this question let us first consider that if a man treated God as his enemy – and, sadly enough, this is often the case – this should at least refer to God in the spirit of this love which Jesus recommended towards enemies. However, the main obligation to love enemies takes place when hatred sneaks into interpersonal relationships. In tum, towards Satan as an enemy, the human attitude has not changed – Satan has been and will be forever beyond the realm of love for enemies.
Poziom lęku a modlitwa
Mozdyniewicz, Wojciech (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
This article presents the findings of empirical psychological research conducted to show how anxiety determines prayer. The research was carried out in 2003 and involved 254 people aged 18 to 25. Those persons belong to the Roman Catholic Church and are associated in the Light-Life Movement in Krakow. The research used R. B. Catell’s the “16 Personality Factor Questionnaire and My Prayer Questionnaire” constructed at the Psychology of Religion Chair of the Pontifical Academy of Theology in Cracow. The people were divided into two groups: those with low level of anxiety and those with high level of anxiety. Within those groups the basic dimensions of individual prayer were being analyzed: motivation, role, understanding, forms, request, circumstances and the emotional climate. Between the two groups of assessed people some differences occurred. They concerned the fundamental direction of people addressing God in prayer. Persons with low levels of anxiety want through prayer to enter into mutual relation with the Addressee. According to them, prayer consists in dialogue, which they consciously practice. It finds its expression in their activity: searching for conditions for prayer, regularity, using proper forms of prayer, making use of the Holy Scripture. Prayer strengthens their contact with God, which is confirmed by the feelings they experience. Respondents with high level o f anxiety aim during prayer at obtaining help in their needs, which leads them into resigning from conducting authentic dialogue with God. The frequency of prayer depends upon their needed help at present. Treating prayer as a means of obtaining living support is expressed through request, which has its own prosperity as an object. They are less self-dependent and they prefer group prayer. In respect of feelings, they tend to be insatiable and experience difficulty in concentration. Significant differences between persons with low and high level of anxiety concerned: motivation, understanding, form, object of request, opportunity and emotional climate so the majority of the analyzed dimensions of prayer.
Pozytywny i negatywny aspekt migracji zarobkowej
Orzeszyna, Jan (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
The issue of contemporary paid migrations is an unusually complex phenomenon, because of its social, political, economic, cultural and religious aspects. The paid migration is connected with the number of notable benefits, but also carries numerous threats and costs with itself, which are coming to pay both in the individual, as well as social dimension, and what's more with reference to economic and non-economic aspects. An overseas posting is most often a cause of family problems, either by the distance, if one of members of a family is leaving, or by the problem of the upbringing and the education of children when an entire family is emigrating. Paid departures, independently of the duration, are also giving rise to the feeling like temporariness. Sects and religious new movements, as well as a moral relativism are a great threat to migrants. All of above-mentioned can contribute for weakening the religious life, or even for loss of the faith. Meanwhile these religious practices that is the daily prayer, every – Sunday High Mass, indifferently in what language, are the chances for the self-defence of own identities and can protect the marriage bonds from threats and from feelings of alienation and solitudes. When profit and loss connected with the paid migration will be taken into consideration, it is possible to notice that the decision on the departure is often taken irresponsibly and ill-considered. The real dangers for the marriage and the family aren't being taken into consideration, and they least think about the common good – which is a good of the homeland.
Problematyka cnoty ubóstwa w Kościele zachodnim początków VI wieku. Na przykładzie tzw. Reguły Mistrza (Reguła Magistri)
Kasprzak, Dariusz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Undoubtedly the spreading of the cenobites ideal generated the radicalization of approach to the issue of possession and use of material goods in the 6th century Western Church. This realistic perspective which was already stabilized opinion in fourth-fifth century theology has been slowly fading. Private ownership was allowed for feudal lords but for ordinary people or monks it was simply the wickedness. Monastic spirituality in the “Regula Magistri” called for ridding oneself of possession. Ordinary monks hadn’t any property of their own. The only one owner in the abbey was living abbot. He managed all material goods and divided them among all the monks in his abbey. Monks shouldn’t find any pleasure in material goods because the only support that never fails is God. To reach Heaven should be the only monks’ desire. It seems, that, the trend to concentrate jurisdiction over the entire abbey’s property in the abbot’s power resulted from Roman civil law. Abbot managed the cloisters’ property in a way of corporative possession administration.
Rola i znaczenie Duszpasterskiego Synodu Archidiecezji Krakowskiej (1972-1979)
Dyduch, Jan Maciej (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)

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