Polonia Sacra, 2008, R. 12 (30), Nr 23 (67)

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Christoph Markschies, Kaiserzeitliche christliche Theologie und ihre Institutionen. Prolegomena zu einer Geschichte der antiken christlichen Theologie, Mohr Siebeck, Tübin gen 2007, ss. 525
Woźniak, Robert (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Chrześcijaństwo wobec pokusy utopizmu. Społeczno-polityczne implikacje dogmatu o grzechu pierworodnym
Andryszczak, Piotr (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Christianity is repeatedly accused that the truths it preaches cannot be translated into the reality of man's life here and now. These truths are unquestionably important and valuable for the faithful because they speak of heaven, which the Christians are looking forward to in the future, but they do not speak much of the world in which they presently live. So, if they do not want to walk with their heads in the clouds, but have their feet firmly on the ground, then they must look for inspiration and advice elsewhere, not in the Gospel or the Church Tradition. This accusation, considering its force and range, needs serious consideration, the expression of which would be an assessment of its worth on the example of one truth from the Catholic credo. It is the teaching about the original sin.
Dies Domini jako Dies Ecclesiae
Leśniak, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
La domenica non è solo un giorno del Signore ma anche il giorno della Chiesa. Perciò ogni cristiano sente nel proprio cuore una chiamata a partecipare alla Santa Messa insieme con la comunità dei credenti. Vivendo però nella società scristianizzata spesso trova qualche difficoltà di seguire questa chiamata: tanti membri della società, a volte i propri colleghi, non lo fanno più. Nell'articolo qui presentato proviamo di nuovo scoprire il valore del „Giorno del Signore come giorno della Chiesa” Come la base ci serve F insegnamento di Giovanni Paolo II, soprattutto l'Enciclica Ecclesia de Eucharistia, l'Esortazione Apostolica Ecclesia in Europa e la Lettera Apostolica Dies Domini. Questi documenti non solo ci dicono che dobbiamo nel modo fruttuoso realizzare la vocazione cristiana, ma ci dimostrano come la partecipazione alla Santa Messa domienicale ci guida e rafforza a seguire questa vocazione.
Droga wiary s. Emanueli Kalb, duchaczki (1899-1986)
Machniak, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
A convert from Judaism to Christianity, a daughter of a rabbi from Rzeszów, Sister Emanuel Kalb, consciously chose Christ as her Master and bridegroom when she joined the Convent of the Holy Ghost Sisters in Krakow. Accepting baptism, she had to overcome many difficulties from her surroundings. She followed Christ through prayer and sacrifice and reached peaks of spiritual unity with Lord Jesus in love. Having met Christ in her way, Sister Emanuel Kalb chose Him as her Master and Bridegroom. Led through the dark nights of faith, she discovered an unusual chance of uniting with Him by accepting suffering and offering her life for the chosen people and for priests. In the love given her by Christ she had a foretaste of the fullness he prepared for us all in eternity. An experience of the love of sacrifice led her to the very core of the secret of love of the Holy Trinity, which is the beginning of all love.
Dynamika zachowań religijnych młodzieży różnych typów szkół średnich na przykładzie Pabianic
Chmura, Paweł Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Writing his “Letter to the Youth from All Over the World” in 1985, Holy Father John Paul II began it with a wish: “Always be prepared to make a defence to any one who calls you to account for the hope that is in you.” These words resound all the more clearly in today's world when the changes in the social sphere affect all walks of human life, including the religious life. The Polish youth at the threshold of maturity seem to be especially prone to the present social and religious transformations. The current dynamics of the religiousness of the youth can be seen relatively easily in its external dimension on the basis of an analysis of fulfilling religious practices. Such a research can constitute the basis for determining a strategy for pastoral activity.
Eligiusz Piotrowski, Traktat o Trójcy Świętej, [w:] Dogmatyka, t. 4, (Biblioteka Więzi), Warszawa 2008, ss. 319
Woźniak, Robert (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Fałszowanie obrazu Jezusa i Kościoła
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
In our times false pictures of Christ appear abundantly. One of the wellknown among them was a false picture of Christ popularized by Dan Brown in his famous book „The Da Vinci Code”, in which true facts and biased fabrications are woven into one cohesive story used to propagate a false picture of Christ and Christianity. Such propagandists regard the canon Gospels as documents which were purposefully falsified by the Church. They try to show that the true information about Jesus can be found in other documents from the times, which were rejected by the Church, and often hid as they allegedly contain the true picture of Jesus, but do not agree with the doctrine that originated in the Church. These are Apocrypha and documents recently discovered in archaeological finds. For example, there is a book written by two journalists Michał Baigent and Ryszard Leigh, who follow the opinions of Professor Robert Eisenman. The book is entitled „Zwoje znad Morza Martwego. Historia pewnego oszustwa” (Dead Sea Scrolls. A Story of a Certain Deception), and was actively promoted and became a bestseller generously spreading the grains of falsehood. This paper presents the opinions propagated in the above mentioned book and tries to take an attitude towards it, supplementing the picture of distortions in the picture of Jesus with examples from other such books, equally arbitrary, based on a priori premises which manipulate accessible biblical and extra-biblical sources. These books have long bibliographies, which may include excellent works of Biblicists, historians, and others. Nevertheless, just like the sources themselves, these works cannot speak the language of truth as they have been muzzled with arbitrary limitations. The truth for these authors is not what they study, but an assumption they made and must prove, even though the sources and scholarly aids say something totally different.
Fascynacja czy obawa? Pierwsi wyznawcy Chrystusa wobec misterium miłosierdzia Bożego
Misztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
La proclamation de la bonté de Dieu, de sa miséricorde appartient au cœur même du message accepté et annoncé par les premiers chrétiens. Il y a des raisons pour penser que ce message, cet Evangile, cette Bonne Nouvelle serait accueilli toujours avec l'enthousiasme. On constate qu'aujourd'hui qu 'un nombre considérable de personnes, aussi de chrétiens, traite le message de Dieu comme miséricordieux avec méfiance. Pourquoi? Le problème est important. Les textes constitutifs du christianisme signalent la meme difficulté. Ce qui est essentiel c'est la possibilité donnée par ces textes de comprendre ces gens et cherchant pour eux une solution de s'enrichir ensemble avec eux d'une compréhension plus mature de Dieu comme infiniment miséricordieux.
Fred Sanders, The Image of the Immanent Trinity. Rahner's Rule and the Theological Intepretation of Scripture, (Issues in Systematic Theology, 12), Peter Lang, New York–Washington – Baltimore–Bern–Frankfurt am Main–Berlin–Brussels – Vienna–Oxford 2005, ss. 206
Woźniak, Robert (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Hararld Wagner, Dogmatyka, WAM, Kraków 2007, ss. 558.
Szczurek, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Kościół katolicki w odniesieniu do innych Kościołów i Wspólnot wyznaniowych w świetle postanowień Soboru Watykańskiego II ze szczególnym uwzględnieniem communicatio in sacris
Zaborowski, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
The Catholic church in reference to different Churches and the denominational Communities in the light of decisions Council of Vatican II from special regard the communicatio the in the sacris The consequence of the council doctrine of the Church and adherence to It is also a new approach to the participation of the non-catholic Christians in sacraments. This approach is different from the one found in the Code of Canonical Law from 1917. The message of Vatican Council II about the Church is based on two documents: Pastoral Constitution on the Church in contemporary world Gaudium et spes and Dogmatic Constitution on the Church Lumen gentium. The article above reveals the teaching of the Council of Vatican II concerning the Church and adherence to It for our better understanding both the post-conciliar and code rules which refer to the participation in sacraments. The following analysis enables us to understand the changes of legal regulations regarding communicatio in sacris, since the issue of the Church teaching and the one of sacramental participation are interrelated.
Łucjan Królikowski OFMConv, Skradzione dzieciństwo, Bratni Zew, Kraków 2008
Dulian, Renata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Maryja w teologii judaistycznej
Życiński, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Judaism, generally does not recognize Jesus as God, Redeemer, and Messiah. It would be contrary to the rigorous Jewish monotheism and the singularity of Yahweh. Consistently, no Judaist theologian accepts the Christian truth of the Divine maternity of Mary and her lasting virginity. Jesus, son of Mary and Joseph, really was the first son, but not in the sense confirming his singularity. Mary had also other sons and daughters, who were the family of Jesus, very much in conflict with him. It was only after his death on the cross that this family believed their brother. The presence of Mary in the community of the forming Church is often passed over in silence. However, the Jewishness of Jesus and of Mary is very much stressed. The doctrine of Jesus in the moral scope is seen as little modification of Torah.
Maryja wzorem miłości służebnej dla chrześcijanina i Kościoła
Przygoda, Wiesław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
The Church in Poland, like the whole society, goes through transformations. New existential, social, and spiritual problems which are experienced by the Poles nowadays bring about new needs in the religious sphere, constituting new challenges for priests in the Church in Poland. During the times of communism the society almost equally shared poverty rather than well-being. Since 1989 the gap between the wealthy and the poor has been widening. It seems that the Church in Poland rightly reacted to the new needs of the faithful, developing new ways of pastoral and charitable service. The great capital of the Church in Poland are tens of thousands of volunteers. However, a great effort is needed in the formation work in order to not only keep the numbers of volunteers high, but to maintain the organizational and spiritual efficiency. It seems that in a community of the faithful attached to Marian devotion which exists in Poland the example of St. Mary, the Mother of God, can still be a motivating force which inspires to developing various forms of social love.
Męskość i kobiecość jako znamiona obrazu Bożego w człowieku według Jana Pawła II
Gryz, Krzysztof (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
John Paul H's teaching on God's image and likeness inscribes itself in the whole rich theological tradition, which is present especially in the writings of the Fathers of the Church. According to Pope John Paul II, God's image in man has four basic dimensions. In the first place, it is expressed in the complementary duality of man created as a man and a woman, capable of building a community of persons, and also, on the basis of this communion, forming a relationship with the whole created world. Secondly, God's image speaks of cleverness and freedom of man, who thus becomes the subject, a person. Thirdly, man created to God's likeness is open to God internally, from his own nature, and is capable of entering into a relationship with God, search for Him and enter into a covenant with Him. In this calling to the communion with God, i.e. in the religious life, is the climax of God's image and likeness. Lastly, God's image is a point of reference which makes participation in the life of God Himself possible thanks to Christ's saving act. This participation is the aim of all relationships with God. This is this aspect of the image which theological tradition connected with the notion of “likeness” A different issue is a clear concurrence of John Paul Il's thought with the interpretations of God's image present in the Orthodox theology and in K. Barth. It is difficult to settle the question whether this is the outcome of a visible inspiration of this theology as we never find direct references to particular authors or whether it results from an individual quest based on a common source, which is the biblical truth about the creation of man as an image and likeness to God. Both hypotheses seem equally credible.
Moralny obowiązek wychowania do pełnego uczestnictwa w niedzielnej i świątecznej Eucharystii
Kalniuk, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
The Eucharist on Sunday and on other festive days, which has been passed on to us by tradition, holds an enormously rich content of both spiritual and pastoral nature. For the first Christians it was unthinkable not to participate in a Holy Mass on Sunday and not to commune, and not because it was a duty, but out of one's own will. For centuries the Church has attached a great importance to keep Sunday as the Lord's Day and the Church discipline treats it as a sacred duty. However, participation in the Holy Mass on Sunday and on other festive days should not be treated as an order, but first of all as a need inscribed in the very essence of Christian existence. Each Christian should realize that he or she cannot live the faith and fully participate in the life of the Christian community if they do not participate in the Eucharist gathering on regular basis.
Nadużywanie słowa w bioetyce
Kraj, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
The purpose of the founders of bioethics was to protect essential human values threatened by an uncontrolled development of biotechnology. Nevertheless, only a few decades later, we see these values being threatened by the same bioethicists. This is due to the peculiar way that some of them practice their profession. Instead of helping to explain new moral dilemmas to protect man they use a corruption of language thus hindering an objectively correct evaluation of specific problems. They do this in are two ways. Either they use some well known (or even historical) terms but disregard their contemporary meanings or they create new terms which obscure reality. Thus they remind us of ancient sophists who would use words to please their listeners. Their purpose was not to communicate truth but flattery as a preliminary step to manipulate their listeners. There is a well known work by J. Pieper which describes sophists' activity which helps to trace its similar forms within contemporary philosophy and ethics of which bioethics is a part.
New Evangelisation in the Light of the Church's Teaching
Baczyński, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Ewangelizacja jest „procesem wielowarstwowym, składającym się z wielu elementów”, jest dynamiczną rzeczywistością ponieważ musi dotrzeć do wszystkich przestrzeni życia człowieka i stworzyć nowe człowieczeństwo. Paweł VI w Evangelii nuntiandi, używając terminów takich jak „przynieść”, „przejść”, „stworzyć”, wyraża ten dynamiczny charakter procesu ewangelizacji. Zadaniem Kościoła nie jest stać na straży Ewangelii jako żywego i cennego skarbu, lub ukryć ją, lecz, przeciwnie, przynieść ją ludziom. Proces ten rozumiany w taki sposób nie jest jednak oczekiwaniem na człowieka, lecz wyjściem naprzeciw i spotkaniem go we wciąż zmieniających się warunkach i sytuacjach. Jest to „zwiastowanie” wizji zbawienia zawartej w Ewangelii.
Postulat praktyki ubóstwa w społeczeństwie konsumpcyjnym
Banko, Kryspin (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
Nous sommes témoins d'un développement économique dynamique des sociétés, ce qui implique des changements culturels, sociaux et religieux remarquables. L'un des phénomènes négatifs de ces changements, sont des attitudes de consommation d'une ampleur jamais vue. En même temps, nous observons une stratification sociale avec laquelle de nouveaux espaces de pauvreté apparaissent, notamment parmi ceux qui ne savent pas s'adapter aux changements socio-économiques si rapides. C'est cette tension entre les attitudes de consommation marginales et la nécessité de limiter les dépenses inutiles, est le sujet de cet article. Ensemble avec Jean-Paul II, a été faite une analyse de la société de cosommation, pour ensuite, se référant à Emmanuel Mounier – le principal représentant du personnalisme chrétien, démontrer la nécessité de pratiquer la pauvreté dans une société d'aisance. La pauvreté dans ce sens-là ne consiste pas à se priver des biens sans lesquels on pouvait se passait avant, mais concerne surtout des relations humaines. Le pauvre dans la société de cosommation ne méprise pas des biens matériels, mais en tant qu'un homme libre, il s'en sert afin de faire plus pour autrui.
Przejawy kultu zła w kulturze
Zwoliński, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2008)
An important source of the new spiritual threats that Europe faces is its civilization crisis. For a long time it has been considered to be a “continent of questions about life” (S. Hoffmann). From the Greek and Latin antiquity Europe received a question about man, from Judaism, a question about God. Christianity, without ever ceasing to ask about man and God, combined them in one question which constitutes the basis of civilization thinking. For centuries the European political and social philosophy has also been inspired by a question about a possibility to realize the freedom of man. This freedom became a universalistic notion, intrinsically connected with the concept of human rights. The discussion mainly referred to a question whether the idea of freedom should be expanded from the perspective of an individual (individualistically – e.g. Hobbes), or a community (communalistically – e.g. Marks). Both concepts led the thinkers to the borders of a utopia of liberalism and communism. The situation showed a need to undertake a new auto reflection in order to understand anew the aspirations of contemporary man. New opinions and ideas have most frequently been a protest against disintegration of human freedom brought about by modernity, against depriving it of its source, or center. A proposal of a march towards freedom, which would free an individual from the ties of tradition often ends in enslaving, making him or her again dependent on norms and requirements of a group, justified by the search for a new unity of the world.

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