Polonia Sacra, 2005, R. 9 (27), Nr 16 (60)

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    Anna-Maria Cenci, Apocalisse di San Giovanni, Milano 2001, stron 140.
    Zbroja, Bogdan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
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    Biblijne pojęcie przymierza
    Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    Covenant belongs to the most basic notions of religious message as it became a model of religion, which was presented in the Holy Scriptues. Before it was endowed with religious content and became an expression of mutual relationship between God and man, covenant was an inspiration referring to relations among people. Covenant as taken from the relations among people, fit perfectly as a model for religions owing to, in particular, its two features. It was an indissoluble treaty and, entered by two unequal parties endowed the stronger one with a right to dictate conditions. The Scriptures describe three basic types of covenant, the most important of which was the Sinai one. It was an imperfect covenant; it had to be renewed and because of that the Old Testament announces a new one. This is done by Christ, and the New Testament demonstrates its superiority over the old covenant as well as its ontic novelty.
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    Człowiek obdarzony miłosierdziem. Biblijny aspekt nauczania Jana Pawła II
    Hałas, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    Il tema della misericordia occupa un posto importante nell'insegnamento di Giovanni Paolo II. Si dice, che esprime molto bene la sua anima di pastore e la comprensione della paternità spirituale (Weigel). L'articolo mostra gli aspetti specifici di questa dottrina di papa Wojtyla. Il suo insegnamento sulla misericordia ha una larga ispirazione biblica, il che si vede soprattutto nella sua enciclica Dives in misericordia. Là possiamo trovare non soltanto tutti i testi biblici più rilevanti ma anche una larga meditazione biblica, soprattutto sulla parabola del figlio prodigo (Le 15, 11-32). Il papa Wojtyla intuisce molto bene un legame concettuale fra l'amore di Dio e la sua misericordia, che vuole esprimere nella sua espressione caratteristica: amore misericordioso. Questo legame è confermato dalle analisi esegetiche più precise. Un personalista convinto rileva che la misericordia di Dio non umilia l'uomo in alcun modo. Al contrario, riafferma la sua dignità attraverso l'amore.
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    Głód jako problem społeczny
    Zwoliński, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    The strategy of fighting hunger is in reality a search for a way to fulfil basic human needs. It demands temperance in consuming and restraint in relation to the secondary and artificial needs. In upbringing, to assume the responsibility for the world, including hunger, man must not become a slave of material possessions. The Holy Scriptures show the end of the history of the world as marked by responsibility assumed by all generations during God's judgment. Christ indentifies himself with every man who was wronged, suffered from hunger and poverty. When the judged ask: “When, Lord, did we ever see you hungry...,” they will hear this answer: “Whenever you refused to help one of these least important ones, you refused to help me.” (cf. Mt. 25,44–46).
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    Granice wolności w odniesieniu do ciała według 1 Kor 6,12-14
    Pindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    In the closed and coherent unit of argumentation under analysis (I Cor. 6, 12-14) freedom in relation to using one's body must be understood as the freedom of a person to keep oneself against all types of enslavement (cf. 6, 12), but also as such surrendering to Christ, in which He is the disposer of the person, including his/her body as the integral part. An anthropological reason of the error of addressees of Paul's argumentation is their incorrect reference to human body, a deeper theological reason – the lack of consequence between faith and its moral implications. In his moral teaching the Apostle Paul invariably – as seen in the fragment under analysis – refers to the preached kerygma and its basic subject matter, simultaneously, however, his argumentation reveals an ability for good analysis of the message carried by the words used in the circles for which he addresses his reasoning.
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    Janowe „έντολή”
    Zbroja, Bogdan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    As we read the writings of St. John, we often come across a statement in which the inspired author speaks on keeping God's commandment – έντολή. This command demands in itself obedience and implementation. The present entry contains an analysis of all the passages of St. John's literature, where this term is to be found. It also presents a depth of his theological thinking. In the Gospel one can perceive the example of Jesus who fulfilled the Father's command in a perfect way. He Himself teaches a man how to love God and his neighbor. It is the attitude of love that has its origin in the faith in Jesus – the Son of God. However, a human being must persevere in obeying God's commandment, for evil fights those who follow them (Ap 12,17). According to Apocalypse, such adherence to God's commandments determines our way to sanctification. Only once, the word έντολή is used in John's literarture – when it is related to human decisions made by Archpreise and Pharisees (οί άρχιερεις καί οί φαρισαιοι – J 11,57).
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    Kościół rzymskokatolicki wobec dialogu ludzi wierzących z niewierzącymi u schyłku XX wieku
    Dębiński, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    It can undoubtedly be said that the teaching of the Second Vatican Council and the popes of the second half of the 20th century on the subject of atheism is evangelical in tone. Instead of condemning or isolating the Church from the world it offers a kind dialogue with those who do not believe and its aim is to create an atmosphere of openess and brotherhood. It should be remembered, however, that this post-council opening of the Church does not result from the fact that Christians feel a minority in the world, but it is an expression of the deepening of the awareness of the dignity of a human being. This is also an expression of the maturing of Christian doctrine as far as faith and religious freedom are concerned. In the world today both believers and non-believers are called to act together for the benefit of their local communities, their motherland, the world. Care for the poor and for those who are in need, for social justice and peace, for reconciliation and peaceful co-existence of people from different cultures and with different standpoints, resisting social and economic inequality, fighting terrorism, respect for the dignity of every man and woman are all examples of activities which might and should unite Christians and non-believes all over the world.
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    Logion Łk 12,47-48a w historii egzegezy
    Wronka, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    Le frasi di Le 12,47-48a sembrano abbastanza chiare e comprensibili da sé. Tuttavia nel corso dei secoli gli esegeti erano capaci di tirare da essi diversi dettagli che sfuggono alla lettura sommaria. Cerchiamo di raccogliere le loro opinioni a proposito di questo testo. 1) Parecchi biblisti hanno affrontato alcune questioni formali. • È stato stabilito che il logion non viene da Luca, ma dalla tradizione. Può darsi che alla sua base stia la parola immaginosa, usata da Gesù (ipsissima verba Iesu). • Riguardo al genere letterario di questi versetti, si davano diverse risposte: logion, parola immaginosa, parabola, sentenza di forma proverbiale, principio dell'interdipendenza fra pena e conoscenza, regola del giudizio di Dio. • Si ritiene comunemente che in origine il logion era un'unità letteraria autonoma, la quale Luca ha aggiunto alla parabola dell'amministratore (12,42-46). Secondo gli uni il logion continua la parabola, secondo gli altri si unisce alla parabola in modo staccato e il suo oggetto è alquanto diverso da quello di essa. 2) Più largamente i biblisti si pronunciavano a proposito del contenuto del logion. • È chiaro per tutti che prima di tutto i versetti esprimono l'interdipendenza fra la conoscenza del proprio dovere e la pena nel caso di trascurarlo. È un principio universale, conosciuto nell'Antico e nel Nuovo Testamento, nonché nel giudaismo. Nel nostro testo esso concerne direttamente la relazione fra padrone e servo o schiavo, benché possa essere esteso su ogni relazione interumana, in modo metaforico invece si riferisce alla relazione dell'uomo con Dio. • Nel servo che conosce e non conosce la volontà del padrone gli scienzati hanno visto diversi uomini oppure gruppi umani: uomo intelligente che sfugge alla volontà di Dio e uomo semplice, incolto; giudei e pagani; responsabili di Israele e il suo popolo; cristiani e pagani; Apostoli con i loro successori – vescovi, incluso Pietro con i suoi successori – papi, ed altri discepoli di Gesù con i loro successori – semplici fedeli, ossia gerarchia e laicato. Secondo alcuni il servo che non conosce la volontà del padrone è stato introdotto solo per contrasto, e perciò non designa nessuna persona concreta. In vari modi era pure interpretata la volontà del padrone. Per i giudei essa significava la volontà di Dio espressa in modo generale nella Legge, soprattutto nel decalogo, oppure più concretamente nella predicazione di Gesù, concernente la venuta del regno di Dio e non accettata dalla maggior parte dei giudei. Per i cristiani invece la volontà del padrone è la volontà di Dio proclamata da Gesù o la volontà di Gesù stesso. Alcuni la limitano all'istruzione riguardante la parusia e il giudizio di Dio oppure allo scrupoloso compimento dell'incarico affidato. Gli esegeti sottolineano che l'ignoranza della volontà di Dio è solo relativa, dunque da superare, perché ogni uomo può conoscerla attraverso la rivelazione positiva oppure per mezzo della luce della ragione naturale. Allora l'ignoranza della volontà di Dio è sempre in qualche modo volontaria, perciò l'uomo che non la conosce sarà anche punito. • Come scorgono tutti, le sferzate erano una pena normale per i servi e schiavi. Nel nostro testo esse significano una escatologica pena di Dio, secondo gli uni – l'inferno, secondo gli altri – il purgatorio. Molte e poche percosse esprimono il diverso grado di questa pena. Alcuni vedono nelle molte percosse la pena d'inferno e nelle poche percosse la pena di purgatorio. Vediamo che nelle corte frasi di Le 12, 47-48a gli esegeti hanno visto diversi problemi e contenuti. Le loro suggestioni possono aiutarci a comprendere meglio questo logion e spingerci ad ulteriori riflessioni, perché l'interpretazione di un testo, soprattutto quello della Sacra Scrittura, non è mai compiuta.
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    Medycyna luksusowa w ujęciu etyczno-społecznym
    Muszala, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    A new brand of medicine, the so called “luxury medicine” is said to have developed in recent years. As opposed to the medicine in its traditional meaning it is not limited to saving human life, but it carries out certain projects and aspirations of individual people. It can be defined by a few features which distinguish it from the basic medicine: it is not therapeutic in character, its costs far excede the achieved or expected clinical results; some circumstances make even basic surgical procedures luxury medicine. Is luxury medicne wrong? Not necessarily. It is true that some of its procedures (possibly the majority) are impossible to be accepted from the ethical point of view, for example, the selection of human embryos, or the notion of a supplementary mother. However, there are also procedures, which – though they constitute a certain "luxury" in a global view – do not have to be regarded as immoral or suspect. The sheer fact of high costs or non-therapeutic nature of some medical procedures do not mean that they should automatically be assessed in a negative light. In human society there have always been differences in the financial status of citizens and some people will be able to afford medical procedures that are beyond basic medeine. Similarly, it would be a utopian idea to totally separate health care or pharmaceutics from financial dependencies. It seems, therefore, that everything depends on the general idea of society. If the good of every individual human being is the most important goal, regardless of developmental or financial status, the unquestionable right to live and have one's health taken care of, then medicine has grounds to become a means of common brotherhood and an arena of simple human love, help and kindness.
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    Moralny aspekt sądownictwa Kościoła – Jan Paweł II do Roty Rzymskiej (2005)
    Rozkrut, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    Il Santo Padre Giovanni Paolo II, il 29 Gennaio 2005, nella Sala Clementina del Palazzo Apostolico ha ricevuto in Udienza il Tribunale della Rota Romana, in occasione dell'inaugurazione dell'Anno giudiziario. Nel suo discorso Giovanni Paolo II ha parlato della dimensione morale degli operatori giuridici e del dovere di adeguarsi alla verità sul matrimonio come è insegnata dalla Chiesa. L'articolo presenta anche, all'inizio, l'indirizzo d'omaggio del Decano del Tribunale della Rota Romana S. E. Monsignor Antoni Stankiewicz.
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    Nowe czasopismo teologiczne: „Studia Pastoralne”. Rocznik Wydziału Teologicznego UŚ w Katowicach
    Biela, Bogdan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
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    Obowiązek zachowania istotnych przymiotów w małżeństwach z akatolikami
    Bolesta, Arletta (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    In diesem Artikel wird es vor allem über das Hindernis des verschiedenen Glaubens, die gemischte Ehe und die Ehe mit sogennanten unehrenwerten Personen gesagt. In dieser Aussicht wird es die Erhaltung und der Schutz der Monogamie und der Unverbrüchßlich gezeigt. Indem es über das Hindernis des verschiedenen Glaubens und die gemischte Ehe gesagt, wird es auch über die kanonische Forschung vor Eheschließung, die kanonische Form der Eheschließung, die Eintragung der Eheschließung und die Heilung gesagt, weil diese Einrichtungen mit dem Hauptproblem zusammengebunden sind. Der Nachdruck wird auf die Bedingungen zu diesen Ehen gestellt. Sehr kurz wird es auch über das Hindernis des verschiedenen Glaubens, die gemischte Ehe und die Ehe mit sogennanten unehrenwerten Personen nach dem CIC gesagt. Es ist sehr wichtig, daß indem es im Recht wesentliche Eigenheiten schützt, schützt es auch die Ehe und die Familie.
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    Obywatelska polityka społeczna „po chrześcijańsku”
    Mazur, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    Nowadays, as a result of deep civilizational changes connected with the process of European integration and with globalization a new outlook on social politics is needed. There is a need to prepare a new, clear offer for it as the one which has been carried out so far – in many countries and particularly in Poland – does have much room for improvement and is far from putting social chaos which affects basic social problems in order. Mobilization of particular subjects of social politics, so that their programmes and activity would lead to genuine humanization of broadly understood social relations is necessary. What is important is sound social politics on a macro- and micro-scale, permeated with the spirit of personalism, i. e. adopting the personal rule as priority, a concrete expression of which is for example an option for helping the poor stressed by the Catholic social science.
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    Osoby niepełnosprawne intelektualnie a świat wartości
    Kościółek, Maria (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    Axiological and teleological changes which are taking place in pedagogical sciences at present are reflected also in special education area. According to W. Dykcik, “the aim of work with an intellectually disabled student is the creation of a specified world of values and attitudes, orientations and life goals of every person such as: to be, to have, to want, to work, to live together” In practice this aim can be reached by aiming the upbringing and education of an intellectually disabled student towards values by making it possible for him or her to meet values, experience values and introduce them in everyday life. According to psychologists and special pedagogues, it is very important for the intellectually challenged to accept a system of moral and social values which is commonly accepted by people as this is the basis of personal development and proper course of social interactions' process. Preparing a disabled person to life one takes into consideration also the shaping of emotional sensitivity and other skills that have effect on better social functioning of disabled students. Such functioning shall in turn be the indication of the degree of their social adaptation, acceptance and adaptation in society.
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    Polityka językowa Kościoła katolickiego w Polsce wobec wyzwań XXI wieku
    Makuchowska, Marzena; Przyczyna, Wiesław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
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    Prawa człowieka jako kryterium organizacji społeczeństw w kontekście nauczania Jana Pawła II
    Drzyżdżyk, Szymon (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    One of the major problems of the world today is the attitude to basic rights and the freedom of man. Great interest in human rights is an indication of their importance in the organization of societies. The teaching of John Paul II contributes a lot of new and significant factors to this issue. Above all this is the stress put on the dignity of man, not so much as the basis of rights, but as the recognition of dignity as a factor pinpointing the very conception of human rights. It should be noted that for John Paul II dignity of a human being is not only a determinant of the conception of the absolute rights but also of the integral ones. This means indissolubility of all rights which are man's due. Moreover, the so called individualization and universalization of human rights are an important factor. The pope does not consider the rights only generally; he is also concerned with the rights of children, mothers, the unemployed, etc. At the same time, alongside individualization, there appears combining of these rights, i. e. universalization. This means that the rights which are due to a person as an individual are combined with the rights of particular communities such as family, nation, state. Abiding by human rights in their multi-dimensionalism constitutes for John Paul II a criterium of organizing societies. It is on the basis of abiding by human rights that the construction of stable and just state structures will at all be possible.
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    Problematyka grzechu, wiary i usprawiedliwienia w augustyńskich komentarzach do Listu do Rzymian
    Kasprzak, Dariusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    St. Augustine wrote two commentaries on St. Paul's Letter to Romans: in Carthage, in June 394 he wrote Expositio quarumdam propositionum ex Epistola ad Romanos (Commentary on Statements in the Letter of Paul to the Romans). In the other one St. Augustine analyzed The Letter to the Romans in Hippo in 395 in the so called Epistolae ad Romanos inchoata Expositio (Unfinished Commentary on the Letter to Romans). The article presents Augustine's view on sin, faith and justification as he sees them in Paul, against Manichees. The characteristic teaching of these treatises is the four stages of the history of salvation: ante legem, sub lege, sub gratia and in pace (Expositio quarumdam). These stages, Augustine argues, correspond both to the periods of human history and to the steps in spiriual development of an individual believer. Unable not to sin the sinner's sub lege can nonetheless freely choose to implore Christ's aid. “Grace” and "peace" are themselves nothing other than God's gift of the Spirit, which is given for all sinners so that they might be released from sin and in this way be reconciled with God. What sin then is unpardonable? It is despair. “Continuing in wickedness and maliciousness with despair of the kindness and mercy of God” (Inochata expositio). To despair is to resist God's gift of the Holy Spirit, which brings grace and peace, reconciling the sinner with God. If the sinner dispairs of forgiveness, he will continue to sin, and so never be forgiven.
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    Przechowywanie Najświętszego Sakramentu
    Dyduch, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)
    Il programma dell'Anno Eucaristico presentato nella Lettera Apostolica „Mane nobiscum Domine” di Giovanni Paolo II sottolinea l'importanza dell'adorazione del Santissimo Sacramento. La specificità di questo sacramento fa che Esso può essere conservato. Il modo e lo scopo del suo conservazione definiscono le prescrizioni canonici e liturgici. L'Anno Eucaristico ci obliga in modo speciale di conoscerli e di osservarli. Esso deve portare i frutti nel piu grande culto dell'Eucaristia.