Analecta Cracoviensia, 1993, T. 25

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A l’occasion d’un synode diocésain: „Marcher ensemble” ou le chemin pascal du disciple de Jésus
Eyt, Pierre (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
„Allen Europäern beharlich das Evangelium verkünden” Europa und die Kirchen – aus katholischer Sicht
Ullrich, Lothar (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
Auf dem Weg zu einer trinitarischen Ekklesiologie
Pottmeyer, Hermann (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
Bóg i historia w kazaniu J.P. Woronicza, wygłoszonym 3 maja 1807 roku
Panuś, Kazimierz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
Chrystus arcykapłan wobec doświadczeń ludu według Listu do Hebrajczyków
Pindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
Docenci Wydziału Teologicznego Uniwersytetu Jagiellońskiego
Piech, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
Dopełnienie udręk Chrystusa
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
Droga do kopernikańskiego przełomu w koncepcji nauki
Markowski, Mieczysław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
Dzieje Wydziału Teologicznego Uniwersytetu Jagiellońskiego w latach 1780-1880
Kanior, Marian (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
Elementy chrystologii w posynodalnej adhortacji apostolskiej Pastores dabo vobis
Szczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
The article discusses some christological questions that institute the theological basis of the Exhortation, especially of Chapter 2. Pope John Paul II stresses the messianic dignity of Jesus Christ, saying that He is “the Messiah, Messiah Priest, Prophet and King” (No 11). Regarding the fact that for the people today the word “messiah” is usually void of meaning, there is need for a new exegesis of the profession of faith “Jesus is the Messiah” , which could make it more understandable to the people. That is why we should keep our eyes fixed on Jesus like the people in the synagogue of Nazareth (of St Luke 4:20). The Pope explains the mission of Jesus by means of the triple function (of the Prophet, Priest and King) and other christological titles like Shepherd, Head, Servant and Spouse. This is to emphasize that in the preconciliar christology all those titles were not enough taken into account. Fortunately, in the conciliar and postconciliar teaching of the Church they find more space. Among the functions of Christ priesthood has a special place. It is important to notice that in the teaching of the Second Vatican Council priesthood has a double meaning. In the Constitution “Lumen gentum” (No 21) the title “supreme High Priest” means the triple function of the Prophet, Priest and Shepherd (King, Head), whereas in the Decree “Optatam totius” (No 4) the title “priest” means the ministry of worship and sanctification, i. e. one of the three functions. The Pope uses the title “priest” rather in the first meaning. The titles “supreme Priest” and “Good Shepherd” in the Exhortation have the same denotation (cf Nos 12d and 15c). However by calling Jesus Christ – Who is the supreme Priest – the “Good Shepherd” the Exhortation emphasizes His charity to the miserable, the ruling function of His priesthood and the difference between natures of the sheperd and the flock (divine-human). The image of a “good shepherd” does not express a personal relation. The relation Christ–Church is expressed by means of the christological title “Spouse” It highlights the great love of Christ the Priest for the Church, the equality and reciprocity of love, and it emphasizes the personal relation. According to the Pope, the nuptial love of Christ for the Church is the motive for the celibacy of priests. Therefore it seems that the exlusivity of the nuptial love suggests that the celibacy results from the nature of the priesthood, it is not only motivated by convinience – as it is in the Decree “Presbiterorum ordinis” (No 16b). The culmination of Christ’s love for the Church is His sacrifice on the cross. Sacrifice is the central act of any sacerdotal activity. But the novelty of Christ’s priesthood is the fact that it consists in His total self-giving to God. This is the most effective way leading to a perfect union with God and to libaration from egoism. The Pope emphasizes the truth that Jesus Christ has revealed the perfect and definitive face of the priesthood of the New Covenant (PDV 13a). The priesthood of Christ is eternal (PDV 20a). It means that the results of its sacrifice (the New Covenant) last for ever. But there is also another aspect of its eternality. The priesthood does not cosist only in the sacrifice. It consists first of all in worship of God. The act of sacrifice is the first act of worship offered to God by a sinner. The worship will continue for ever in the Heavenly Jerusalem. The supreme and eternal Priest, Jesus Christ, precides over this worship (cf SC 7 and 8). It seems that the most important novelty in the Pope’s teaching on the priesthood is its relational character. The priesthood has its origin in the Holy Trinity, in the mysterious communion of Persons (PDV 12c). This means that the priesthood is to be realized in the community of persons. The priest is never for himself nor he exists in himself. The Pope quotes the statement of St. Augustin who says to the Christians: “with you I am a Christian, and for you I am bishop” (cf PD V 20c). The sacrificial and relational character of the Christian priesthood helps to overcome egoism and protects against ascribing absolute value to an individual. So the discovery of the sacerdotal dignity of every Christian may encourage the liberation from any kind of totalitarism. It is also noteworthy that the Pope speaks about the messianic authority of the Church and her priests (PDV 14c, 15c) in spite of the present criticism on the part of politicians. The Pope emphasizes that the authority of priests is a ministry to the salvation of the people. Regarding all this, the Exhortation “Pastores dabo vobis” is worthy of a special theological consideration.
Formy ornatu stosowane w Polsce w XX w. na tle przemian w szatach liturgicznych po soborze watykańskim II
Zielniok, Marian (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
Freude am Dasein, Freude am Christsein, Freude am Katechetsein
Lange, Günter (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
Das Geheimnis der Hl. Trinität als Grundlage der Lehre von der Berufung des Menschen zum ewigen Leben. Der Himmel – die Vollendung des Menschen und der gesamten Schöpfung
Jaworski, Marian (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
Gott in der Philosophie von Emmanuel Lévinas
Gadacz, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
Der institutionelle Charakter der Kirche
Petri, Heinrich (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
Interpretaciones y figuras de la historia
Illanes Maestre, José Luis (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
Istota poznania syntetycznego a priori u Immanuela Kanta
Rożdżeński, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
Kościelna doktryna sztuki sakralnej na przełomie wieku XIX i XX
Nowobilski, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
Kościół a państwo w średniowieczu. Istota sporu
Ryś, Grzegorz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)
The inspiration to undertake the subject, which, as it seemed, had been exhausted long before, is the publication of the new volume in the series of Oxford History of the Christian Church: The Papai Monarchy. The Western Church from 1050 to 1250. Its author, Collin Morris, is a medieval history professor at Southampton University. Astonishing freshness is a characteristic of Morris’s approach towards the subject given in our title. The starting point is the statement, that today’s notions and définitions of the state and the Church (as two autonomous and independent institutions) do not altogether correspond to medieval reality. A “state” (in the modern meaning of thè word) did not exist in the Middle Ages, there was no rational social order outside the Church, “state” and “clerical” overlapped. So, what was the reason for the controversy between Gregory VII and Henry IV or between Alexander III and Barbarosa? That was not a conflict between the state and the Church but a controversy within the Church, a “schism” in a special sense of thè word. The conflict concentrated on two subjects: a mutual relationship between the clergy and lay people, and the position of the pope in the Church (in relation to the emperor and bishops). What follows, the essence of the controversy was a question of a proper model of the Church. In fact, the new model, usually called as “the Papal Monarchy”, was created.
Krytyka tradycyjnej mądrości w Księdze Koheleta
Brzegowy, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1993)

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