Analecta Cracoviensia, 2008, T. 40

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Autonomia podmiotu politycznego w ujęciu Johna Rawlsa
Andryszczak, Piotr (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Rawls’s philosophy in general and his conception of the person in particular has undeniably Kantian foundations. Kant, in his attempt to find a basis for his ethic, came to a conclusion that it can be found only in the autonomy of the will which has to be independent of any empirical determination. Any influence of our social and psychological inclinations leads us to the refusal of freedom and makes our will heteronomous. Therefore we are able to be moral only as participants in a transcendental subject. Rawls preserves Kant’s teaching by detaching it from transcendental idealism and recasting in the new context. His social and political theory is founded on a specific anthropology. The metaphysical essence of a person is not determined by any form of the good, ie by the ends we choose, but consists in our capacity to choose them. The reason for that is very clear: If a conception of the good were a part of my identity, I would try to impose it on others in a society we plan to build behind the veil of ignorance. That is why only the persons who are individuated prior to their ends can construct a just society. So in Rawls’s view the autonomy turns out to be our essence. However his anthropology and his political thought as well induce us to raise some objections to his proposals. Rawls sees a human being in a very abstract and artificial way and such characteristic does not show the truth about ourselves but is used by him to justify liberal principles. Rawls simply constructs a certain notion of the person, which is liberal in its content to convince us that we have to choose to live in a liberal society. If we do not recognise ourselves in his theory of the person and therefore we are reluctant to accept the liberal vision of society, then what?
Barmherzigkeit-Gottes-Frömmigkeit nach der heiligen Faustina Kowalska. Im Kontext der Lehre von Johannes Paul II und Benedikt XVI
Machniak, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Nabożeństwo do Bożego Miłosierdzia przekazane przez św. Faustynę Kowalską w jej „Dzienniczku” jest mocno osadzone w teologii Miłosierdzia Bożego czasów, w których żyła Mistyczka z Krakowa. Ukazuje ono miłosierdzie jako „największy przymiot Boga”, to znaczy wsobny atrybut Boga, który objawia swoją miłość wobec świata i człowieka jako miłość darmo daną, czyli miłosierdzie. Jan Paweł II podejmując temat miłosierdzia Bożego w encyklice Dives in misericordia, przyjmuje perspektywę historii zbawienia, ukazując bogactwo Bożego Miłosierdzia objawionego na Synaju (Księga Wyjścia), a przede wszystkim w Osobie Jezusa Chrystusa. Kanonizując Siostrę Faustynę (Rzym 2002), stawia nabożeństwo do Bożego Miłosierdzia jako propozycję, przez którą każdy człowiek może otworzyć się na Boga. W 2002 roku podczas pielgrzymki do Ojczyzny Jan Paweł II zawierzył cały świat Bożemu Miłosierdziu. Do nauczania na temat Bożego Miłosierdzia nawiązuje Benedykt XVI, szczególnie w swoich wystąpieniach z okazji Święta Miłosierdzia.
Beda Czcigodny o klasztorach mieszanych na Wyspach Brytyjskich. Historia Ecclesiastica, III-IV wiek
Kastelik, Justyna (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
The system of double monasteries, or monasteries for both men and women, is as old as that of Christian monasticism itself. The double monastery in its simplest form was that organization said to have been founded in the fourth century by St. Pachomius, an Egyptian monk. This settlement soon became a proper nunnery under the control of the superior of the monks, who delegated elderly men to care for its discipline. Through the ages, double monasteries comprising communities of both men and women dwelling in contiguous establishments, united under the rule of one superior, and using one church in common for their liturgical offices. It’s cannot be stated with any certainty when the system found its way into the West. At the opening of the sixth century, double monasteries existed in Gaul. St. Caesarius of Arles persuaded his sister Caesaria to join him at Arles, to preside over the women who had gathered there to live in monastery under his guidance. Later the system of double monasteries in Gaul was widely propagated by St. Columbanus and his followers. The double monasteries seem always to have flourished wherever the fervor of the Irish missionaries penetrated. In a short time, British Isles were became covered with similar dual establishments, of which Whitby, Coldingham, Ely, Sheppey, Minster, Wimbome, Barking and Kildare are prominent examples. Abbesses ruled these houses. Bede Venerabilis in his work Historia Ecclesiastica gentis Anglorum, gives much information about double monasteries and the most famous abbesses. Princesses, royal widows, sometimes reigning queens, began to found monasteries, where they lived on terms of equality with the daughters of ceorls and peasants. Bede writes that from the beginning of Christianity in England, the women, and particularly these royal women, were as active and persevering in furthering the Faith, as their men. Hild from Whitby, Aethelthryth (Etheldreda) from Ely, Aethelburh (Ethelburga) from Barking are the most luminous examples of powerful abbesses. A system of double monasteries was always an object of solicitude and strict legislation at the hands of ecclesiastical authority. Many synodal and conciliar decrees recognized its dangers, and ordered the strictest surveillance of all communications passing between monks and nuns. The Norman invasions of the eight and ninth centuries destroyed the double monasteries of British Isles and, when they were restored, it was for one sex only, instead of for a dual community.
Chrześcijański wymiar czystości przedmałżeńskiej w kontekście daru i zadania
Kalniuk, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Dzieje odnalezienia drzewa Krzyża świętego. Ustalenia i wątpliwości historyczne
Wróblewski, Paweł (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
True Cross started again. S. Heid, S. Borgehammar i J. W. Drijvers presented different reconstructions of beginnings of Inventio crucis. Heid maintained that the Holy Wood was not found, Borgehammar wrote that this event really had place and that Helena discovered the lignum crucis. Drijvers argues with Borgehammar about finding the trophy but he thinks that Helena did not participate in that event. Recently in polish publications about relics and True Cross the Borgehammar’s thesis was accepted without any analysis of the ancient texts and without discussion about the state of research. In this paper author investigates the Greek, Latin (and translations of Syriac) texts, evaluates the veracity of the legend and comments all thesis, which have been already published. A literary analysis shows that Helena was not connected with the discovery of the Holy Wood, she was not in Jerusalem at the time the Christ’s tomb was found and the construction of the Church of Holy Sepulchre started – only in this time the lignum crucis may have been discovered. Building work in Jerusalem started before she went on her pilgrimage to Palestine. Inventio Crucis was evidently later construct. Moreover there is no proof that the discovery indeed had place. The earliest sources do not mention it and we know nothing about place where Cross may have been found. On the other hand it is also possible that some chunks of wood were discovered during the buildings work in Jerusalem, and later (rather not immediately) these pieces were claimed to be the fragments of the True Cross. Lignum crucis was undoubtedly venerated in the end of the fourth century in the Church of the Holy Sepulchre. The legend could explained the presence of the relics of the Cross (which soon became a favourite goal of pilgrimage) foremost in Jerusalem and gave a reason for presence of fractions of the trophy in other places. It is also probable that Cyril of Jerusalem initiated writing the story and used it for his own purposes. We cannot definitely determine that “finding” of the Cross was a real event or not but we can prove that Helena did not discover the Holy Wood.
Funkcja ekspresywna we współczesnych tekstach homiletycznych
Ostafiński, Witold (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Preaching scripts, as a peculiar act of interpersonal communication, fulfils cognitive, impressive and prophetical functions. Additionally, they also fulfil an expressive function which reveals the sender’s attitude towards the contents and essence of the message. This allows the sender to manifest their feelings and experiences and express their psychological condition. Emotions play an extraordinarily important role in the process of verbal influence upon the audience. Therefore, the effectiveness of preaching speech depends greatly on emotions. This article is a trial to look at the linguistic means employed in contemporary sermons, thanks to which preachers achieve a high level of expression creating a specific emotional climate. The analysed scripts were drawn from sermons delivered in the Holy Cross Church in Warsaw and broadcast in the Polish Radio. The expressive function in the studied texts reveals itself mainly on lexical and syntactic grounds. Rhetorical figures also play an important part in achieving expressiveness of speech. The process of sermon communication achieves its human dimension thanks to emotional measures.
Instytucjonalna współpraca biskupów w wymiarze ponaddiecezjalnym
Dyduch, Jan Maciej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
The Church’s teaching concerning community between Herself and the College of Bishops, which was considerably broadened by Vatican II, is the foundation of their varied and diversified collaboration. This collaboration also manifests itself in such over diocesan institutions as Episcopal Conferences, regional convocations as well as the structure of the Church metropolis itself. The post-Vatican II legislation has reshaped and ascribed new tasks to all the above mentioned institutions. Owing to that fact they can be an efficient instrument of the over diocesan ministry.
Istota i cechy niebiańskiego szczęścia w nauczaniu Grzegorza Wielkiego
Kashchuk, Oleksandr (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
The main purpose of the article is to look at the doctrine of Gregory the Great and explore his teaching on the essence and characteristics of the celestial felicity. According to the teaching of Gregory the Great, the essence of celestial felicity consists of two elements: the vision of God and the joyful fruition which flows from the vision. The vision of God identifies with the possession of God and unity with Him through the beatific love. The celestial felicity first of all is characterized by feature of perfection because of the clarity of the celestial vision. The celestial felicity is spiritual, i. e., the felicity concerns only spirituality of the human in contrast to the teaching of the followers of the chiliasm. The celestial felicity is eternal, because the human soul in heaven participates in the eternity of God. The celestial felicity is true, because in the state of the felicity the human perfectly communes with God who is Truth (John 14:6). The celestial beatitude is beautiful, because in heaven the human participates in God clothed with majesty (Ps 92:1).
Kryteria przynależności do wspólnoty wierzących w I-II wieku
Kasprzak, Dariusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
The Christian Church in the 1st and 2nd century was already conscious of being a community of believers. The criteria of membership developed gradually and frequently only incidentally. Consequently it is still too early to say of a developed problem orthodoxy/orthopraxis or heterodoxy/heteropraxis. The basic 2nd century criteria of being a member of Christian Church in and out were as follows: belief in Jesus Christ corroborated by baptism, a sincere will of belonging to the Church of true believers in Christ, and a duty to live in agreement with the high moral standards. If a Christian man or woman broke the principles observed by the community, he/she was successively removed from the Church society of the faithful, and had to remain out of the Church until he/she again converted to the true faith. The similarities between the Christian excommunication and Jewish herem are clearly visible. A heterodoxy was regarded as sinful (a lack of unity with the church) and consequently must have been a painful experience of isolation from one another on both sides, orthodox and heterodox.
Laudacja
Zdybicka, Zofia Józefa (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Maryja w życiu Kościoła w przepowiadaniu biskupa Karola Wojtyły w 1963 roku
Dobrzyński, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
The article “Mary in the life of the Church in bishop Karol Wojtyla’s discourses said in 1963” concerns a special time when the Polish catholic Church was preparing to celebrate the Millennium of Christianity in 1966 and the Second Vatican Council had been held in Rome from 1962 to 1965. Bishop Wojtyla organized the Marian Days in the Archdiocese of Cracow in 1963. It was an opportunity to make deeper and deeper the role of devotion to the Mother of Christ in the spiritual lives of people and in the Church. The originality of the article consists in analyzing pastoral writings, some of which have never been published. Bishop K. Wojtyla’s understanding of the title of Mary as Mother of the Church is rooted in the theology of Redemption and in the theology of divine grace. He underlined that Mary had cooperated closely with his Son in redeeming people, and she has continued to help as Mother of Divine Grace. Bishop Wojtyla was convinced that Mary was the Mother of the Church not only because of being an important role model for people but also because of conserving her specific role in the Redemption. Her role regarding the Church consists in procuring the fruits of Redemption of her Son for all humanity. This is the rison why bishop Wojtyla, during the second session of the Vatican Council, proposed the Marian chapter as the second one of the Dogmatic Constitution of the Church Lumen Gentium. The article is a new contribution to the Mariology of Karol Wojtyla – John Paul II. The traditional devotion to Mary was an important source for the bishop of Cracow. The article shows the pastoral care of bishop Wojtyla in his desire to make the traditional devotion theologically profound. Important to him as well were the anthropological and social aspects of Marian devotion.
Między egzystencjalizmem a myślą chrześcijańską. Martin Heidegger w myśli Hansa Ursa von Balthasara
Urban, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Najazdy wikingów a kryzys Kościoła anglosaskiego w IX wieku. Zarys problemu
Zinkiewicz, Jacek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
The end of the 7th and the first half of the 8th century was a time of flowering and relatively greateness of anglo-saxon Church. Nonetheless some prominent ecclesiastics (Bede Venerable for example) caught sight of the crisis symptoms. Any attempts of more or less general reforms of the Church, which had place since the Clofesho Council (747), had been unsuccessful. Political disruption and frictions between rulers and bishops made impossible any real and constant changes. Secularised minsters were too serious sources of mundane profits for their lay masters, and that’s why they didn’t want to leave the control of this issue to the clergymen. It caused fall of discipline, morality and intelectual quality of minsters. The end of the 8th and the beginning of the 9th centuries gave another examples of unsuccessful attempts to reform the basic problems of anglo-saxon Church in the time of political confusion. There also appeared another factor, which soon radically influenced political, social, cultural and ecclesiastical situation of anglo-saxon kingdoms. Since the end of the 8th century the Viking raids era had begun. The viking menace didn’t seem very considerable at first, it happended after some time when started to be regular. In the first half of the 9th century there existed some ecclesiastical centres, still giving an example of greateness, which could have been the source of potential reform. But to do this, a social and political peace was needed, and also cooperation of two powers: lay and spiritual. An attempts of the Church reforms (or rather – minsters), initiated by archibishop Wulfred, failed, and the next had place during the reign of Alfred the Great. In the meantime the viking menace grew up. The vikings caused very serious impoverishment of the Church in Britain, and also shaked its structures. They caused a great material losses but did not start ecclesiastical crisis; a symptoms of this crisis had been seen long before the Vikings, as a result of gradual fall and because of unrealized changes suggested since the times of Bede, and especially since the Clofesho Council in 747. In this circumstances, in the moment of the highest exterior menace, there couldn’t have been a place for any contentions, and Alfred the Great kept in his hands an initiative of the general renewal and reforms, also by means of foreign clergy.
Naturalny język semantyczny jako narzędzie ekskulturacji. Ocena propozycji Anny Wierzbickiej w kontekście postulowanej inkulturacji
Pindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
„Niebiańska filozofia” czyli chrześcijaństwo jako umiłowanie mądrości
Kita, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
O rozumie wiary i wierze rozumu. Debata między Jurgenem Habermasem a Josephem Ratzingerem
Breitsameter, Christof (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Prywatne stowarzyszenia wiernych. Charakterystyka i etapy powstawania
Kroczek, Piotr (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
The right to association is one of the fundamental rights of every human being. The right has the foundations both in the natural and supernatural dignity of man. No one can unjustly deprive of the right in question neither civil, nor ecclesial authorities. The arouse interest of application and realization the right to association could be seen in Poland in recent years especially after year 1989 when the new law on association was issued and made public life more democrat and liberal. The political changes make possible for Catholics in Poland to put the right to association into action. The paper has the aim to bring closer the associations showing the characteristics of the type of associations and presenting step by step how it comes into being. The intention of the paper is to be of help to the faithful who want to establish association and build communio of the Church by its working. The paper consists of the following parts: the first one presents possible distinctions of associations according to a variety of criteria. The second chapter is a description of private association of faithful. The third one elucidates to stages of its origin until it become a church and civil legal person.
Przekroczyć nieoznaczoność. Relacje nauka – religia w myśli Wernera Heisenberga
Grygiel, Wojciech Piotr (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Although the scientific milieu of the first part of the 20th century is marked by the strong influence of neopositivism, prominent physicists such as Werner Heisenberg, Wolfgang Pauli and Niels Bohr stressed the necessity to transcend human sensorial cognition in quest for the ultimate sense of things and the source of the ethical values of human conduct. In particular, this comes to the fore in the context of the relations between science and religion. The stance of Werner Heisenberg in regards to this issue reveals his deep philosophical insight with emphasis on the role of the common sense language in the symbolic discourse of the traditional religions. The advent of the new scientific method in the 17th, that revolutionized the antique picture of the world, led to the final breakdown of the adequacy of the common sense language in the scientific description of the physical reality. According to Heisenberg, the relations between science and religion become most visible with the resulting loss of the symbolic religious discourse whereby access to the ethical values is hindered.
Psychologiczne aspekty nadziei w encyklice „Spe salvi”
Makselon, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Hope has always been a major factor which motivated human behaviour. It signified expectations of something better, which would sometimes guarantee either a profound existential experience, or at least adaptation to the social context. In the name of hope, not only did people undertake expeditions to unknown territories, but they engaged in scientific research too. They did it with the conviction that it would maintain the lives of both individuals and communities, and bring them some meaning. It seems paradoxical that diverse quests for the sources of hope in the contemporary humanities rarely refer to the deep thought of the Church. Therefore, this article attempts to present compatibility between the papal reflections on hope (mostly in Pope Benedict XVI’s encyclical Spe salvi) and some psychological analyses. To present a multidimensional experience of hope, this article mainly discusses some forms and conditions of hope and focuses on the chances of building it.
Rola franciszkanów konwentualnych w życiu religijnym Krakowa od XIII do XX wieku
Piech, Stanisław Ludwik (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)

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