Polonia Sacra, 2006, R. 10 (28), Nr 18 (62)

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Aby uwyraźnić zło grzechu. Funkcja cytatu Rdz 2,24 w argumentacji tekstu 1 Kor 6,15-17
Pindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The paper includes an analysis of text 1 Cor 6,15-17 with stress put on the role of the quotation from Gen 2, 24 in the argumentation. Firstly, the borders of the text under analysis were defined (6, 15-17) and observations resulting from the usage of meaningful terms were collected. Both within the verses 6,15, and 6, 16-17 there exists a concentric symmetry; in the first case of the (a) (b) (c) (b') (a') type, while in the second, (a) (b) (a'). In verses 16-17 an essential role, from the perspective of the applied persuasion, is played by the recalled phrase from Gen 2, 24. It constitutes a point of reference in the structure of concentric symmetry (nucleum) and scripturial argument to justify impropriety of such a sexual act of a Christian with a woman, which is sinful. Contrary to the original context (Gen 2, 24) and unlike in other places of the New Tesament, where this text is referred to as well (Mt 19, 5-6, Mk 10, 7-8; Eph 5, 31), in the fragment under analysis (1 Cor 6,15-18) the recalled phrase was used to emphasize a new identification, which a Christian acquires, when, through a sexual act, he unites with a woman in an adulterous way.
Akcja Katolicka wobec swojej historii i zadań współczesności. W setną rocznicę encykliki Piusa X Il fermo proposito
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Catholic Action in Poland, as a lay association reactivated on the wish of pope John Paul II, should find appreciation in the eyes of the Church hierarchy. As a community of lay Catholics in cooperation with the clergy it should take up an unceasing dialogue with contemporary world and man in accordance with the preaching of St Paul, who encourages Christians to constantly renew their life, which leads to a deeper understanding of God and to a better service of people; more fruitful, full of mercy, goodness, humbleness, quietness and patience. In reference to the activities of Catholic Action one could speak of a competence, an integrational and an apostolic dialogue. A competence dialogue means acquiring essential skills, which are not only needed, but indespensable for people in an association and acting within the structures of Catholic Action. An integrational dialogue consists in perfecting the principles of cooperation within an association and outside it with all subjects of religious and social life. Finally, an apostolic dialogue “urges”, in a way, the members of Catholic Action to revitalize the present apostolate of the Church with a new zeal and to search for and undertake new apostolic initiatives. These areas do not exhaust all planes of the association activity. They are, however, the most important planes, connected with problems, on which – to a great extent – depends not only the future of the Church in our country, but the future of Catholic Action itself. Building an attitude of responsibility cannot be limited merely to association members; the work in this field must be universal in its range as the key task is to prepare individuals and societies to assume joint responsibility for another human being and collaborate in modelling the world.
Anna Wierzbicka, Co mówi Jezus? Objaśnianie przypowieści ewangelicznych w słowach prostych i uniwersalnych, PWN, Warszawa 2002; Anna Wierzbicka, Jak można mówić o Trójcy Świętej w słowach prostych i uniwersalnych, Wydaw. UMSC, Warszawa, 2004
Dulian, Renata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Apostolat rodziny
Cader, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The primary aim of the family oriented pastoral activity of the Church is to help families. However, it is the Christian family that is the first community called to preach Gospel to a human being, who is in constant developmnent, and lead him/her in the process of educating and through catechesis to full human and Christian maturity (cf. FC 2) and, by the power of Sacramental grace, it is endowed with a special mission to build the Church (cf. FC 71). Within the frame of pastoral structure family constitutes the primary subject of apostolic activity. The quality of this apostolate is the best test of efficiency of pastoral care about family. It is therefore important to help families discover their apostolic vocation and support organizing of families in order to improve their influence both in parishes and dioceses.
Bizantyjska wizja świata władzy – szczera wiara czy polityczna kalkulacja
Michalik, Piotr (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
In 968 A.D. Liutprand of Cremona as a legate of Otto I was received by Nicefor Fokas in Constantinople. During sophisticated audience imperial legate had an opportunity to admire a byzantine court's ceremonial. Although Liutprand was convinced that all he had seen was only a political – aim performance, he was a spectator of byzantine vision of the world of power. It is not easy for West – formed minds to understand the byzantine ideology. Meanwhile It was this what helped Byzantine Empire to survived for ten century of its history. The roots of byzantine political philosophy laid deep in ancient empires of The Fertile Crescent. Babylonian, Egyptian, Assyrian and Persian monarchs derived their power from gods, due to that, they joined in their hands control over both spheres of human being: spiritual (sacrum) and corporal (profanimi). This conception of the world of power was transmitted by Hellenic kingdoms into Roman Empire, where it gradually took place of Roman republican ideology. The new system of government – dominat, created by Dioclecian, was closely related to that of the Sasanid Empire. The second foundation of byzantine political philosophy was Christianity. It was Constantine the Great who combined the oriental conception of power with Christian doctrine. Byzantines imagined their empire as the Kingdom of Heaven on Earth and considered Constantinople a center of civilized world (oikournene). They were deeply convinced of being ancient Romans' heirs, for that reason they called themselves Romaioi and officially observed the Roman political tradition. The center of byzantine vision of world was the emperor. Basileus was a God's chosen one. As Christ's Regent on Earth he had universal power, not only over people's bodies but also minds and beliefs. The most significant of its aspects was emperor's supremacy over Byzantine Church which had a full acceptance among the clergy and worshipper. Nevertheless, there were some limitations of the emperor's will. He was obliged to use his power not over but for people who had been entrusted to him. If only basileus had not fulfilled his mission, breaking God's and moral rules, he became a tyrant and could have been overthrown by successful usurper. What in the most direct way expressed the byzantine ideology of power was imperial cult and ceremonial. It was highly complicated and sophisticated system which had even its own codification. I consider that it was sincere faith not political calculation what it truly represented.
Doświadczenie miłości Boga w życiu duchowym Sł. Bożej Siostry Emanueli Kalb (1899-1986)
Machniak, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
In her inner life sister Emanuela was elevated to the highest states of the union of love, going from the stage of being drawn by love to a mystical marriage, in which she experienced the union with God and an exchange of spiritual gifts. The union of love included a dimension of will ready to obey all instructions given by her Beloved, even to accept suffering and death with Him on the Cross. It was also the light of mind, which through general notions approaches understanding of the mystery of the Trinity – God's life, which is love. From this experience of a complete union with God in love a desire was bom to act for Christ, which found a special expression in making a life sacrifice to bring the sons of Jacob to Christ and offering her life for priests.
Eucharystia jako ofiara
Drzyżdżyk, Szymon (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The Eucharist is an unusual gift, which Christ left for the Church. Theological reflection is still going on about its gist and importance and it doubtlessly belongs to the most difficult ones as its subject matter is a mystery. The paper presents a small but vital fragment of the instruction on the Eucharist, that is, it shows its sacrificial character. Since the Reformation Evangelical Christians have been afraid that calling mass a sacrifice contradicts the fact that accoring to the Holy Scriptures Jesus through His sacrifice on the Cross and His resurrection completed the redemption of mankind once and for all. Can therefore this sacrifice be repeated? The sacrificial character of mass was negated, which was the main reason why the Council of Trent in 1562 devoted its 23rd session to defending the sacrificial character of mass. In theology of the time there was a strong tendency towards seperating the two basic attitudes, teaching that on the one hand the Eucharist is a sacrament and on the other, a sacrifice. The fact that sacrifice and the sacrament were a true unity was overlooked.
Gerlano Lentini, Matka Teresa z Corleone. Założycielka Sióstr Franciszkanek od św. Klary 1867-1934, Kalwaria Zebrzydowska, Calvarianum, 2006
Dulian, Renata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Głosić Ewangelię nadziei ubogim. Przykład Zgromadzenia Redemptorystów
Saj, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
L'autore, riferendosi al programma pastorale della Chiesa polacca per anno 2005/2006, che suona “restituire la speranza ai poveri”, presenta questa questione nella Congregazione dei Redentoristi, che è chiamata a predicare il Vangelo ai più poveri e abbandonati. La Congregazione dei Redentoristi nella sua legislazione descrive i diversi gruppi della gente povera e abbandonata, alla quale la Congregazione è mandata di portare l'abbondante redenzione. I destinatari del Vangelo sono i poveri senza i mezzi sufficienti, ai quali la Chiesa non ha potuto assicurare i mezzi di salvezza, per mancanza di sacerdoti, o per peculiari condizioni di vita, coloro che non hanno mai ascoltato il messaggio della Chiesa. Si tratta soprattutto delle nazioni non illuminate con la luce del Vangelo. I Redentoristi, con il servizio di conciliazione, vanno ai poveri e abbandonati a causa della divisione della Chiesa. Al gruppo più abbnadonato appartengono pure quelli, che non accettano come “buona novella” il messaggio della Chiesa. Fra questi la Chiesa ha sviluppato la sua attività, ma loro non fanno alcun conto di Cristo e si sono allontanti dalla Chiesa. L'ultimo gruppo dell'apostolato dei Redentoristi sono coloro che soffrono un danno a causa della divisione della Chiesa. Attraverso la predicazione della parola e la loro presenza, i Redentoristi vogliono essere i portatori d'unità.
Godność człowieka na podstawie Biblii
Dąbek, Tomasz Maria (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Dio ha creato l'uomo secondo la sua immagine e somiglianza (Gen. 1,26) come uno speciale essere nella tutta ceatura (cf. Sai. 8,5-7). Dio Padre ama la vita (cf. Sap. 11,26), „fa sorgere il suo sole sopra i cattivi e sopra i buoni e fa piovere sui giusti e sugli ingiusti” (Mt 5,45). Il Unigenito Figlio di Dio è stato uomo e dato la sua vita per molti (cf. Ebr. 9,28). „Diede se stesso in riscatto per tutti” (1 Tim. 2,6). Lui ha dato agli uomini possibilità diventare „partecipi della natura divina” (2 Pt. 1,4), ha preparato per loro „una eredità che non può né corrompersi, né essere contaminata, né apassire, riserbata nei cieli” (1 Pt. 1,4). La Bibbia accentua anche la dignità degli poveri, delle donne (uomo e donna creati comme persone colla stessa uguale dignità - Gen. 1,27), dei bambini (Gesù pone i bambini come esempio per suoi discepoli (Mt. 18,3; Me. 9,35ss; 10,15; Le. 9,47s; 18,17), il valore della ciascuna vita, il dovere di corregere sbagliato sine disfammarlo (Deut. 25,2s: 2 Cor. 2,6s; 7,10-13). Il Profeta Ezechiele insegna sull' individuale responsabilità dei tutti (cf. Ez. 14,12-23). Nella Lettera ai Filippesi l'inno sulla umiltà ed obbedienza di Cristo, uguale con Dio Padre (cf. Fil. 2,5-8), propone un esempio per cristiani come guardare non „solo ai propri interessi, ma piutosto a quelli degli altri” (Fil. 2,4). Riferimenti biblici - La Sacra Bibbia, Edizioni Paoline, Roma 1968.
Henryk Misztal, Le cause di canonizzazione. Storia e procedura, Libreria Editrice Vaticana 2005, stron 590
Dyduch, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
„Inny” w rodzinie
Butmanowicz-Dębicka, Iwona (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
A lot of articles devoted to the family and to the issues connected with various social problems related to this multidimensional social phenomenon have appeared in recent years in sociological publications in Poland and all over the world. The vast majority of studies focus on transformations, which the family as a social grroup or as an institution, undergoes. The studies also show a number of processes which are a derivative of structural changes, evolution or regression in morality or mentality, lostness in the world of values or axiological vacuum and many, many more. The majority of researchers perceive social facts and tendencies which somehow endanger the family, such as poverty, lack of perspectives for the future, breaking ties within the family, demoralization and all kinds of social pathologies. Indeed, these phenomena seem to be worryingly frequent and contribute to a rather gloomy picture of today's social world, making us feel uneasy about the future of the family and its ability to fulfil social functions.
J. Warzecha SAC, Historia dawnego Izraela, Wydawnictwo UKS, Warszawa 2005, stron 655
Tronina, Antoni (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Kościół rzymskokatolicki wobec wyborów politycznych w Polsce
Dębiński, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The Church leaves involvement in political activity to lay people. Abstaining from taking part in elections shows lack of responsibility for common good of the nation and society and is a serious sin of neglect. One cannot be a good Catholic without being a good citizen. Faced with an attack of lay forces against Christian values and often against national ones, Catholics should defend them since democracy without the basic values sooner or later will degenerate and may turn into totalitarianism. The Church in Poland, however, does not provide any concrete political guidelines and uses the so called “engaged restraint”, which means that it does not want to tie its mission to any concrete political party because, in the long run, it would lead to the birth of political religion, which would be a kind of totalitarianism. Every entanglement of the Church in political activity leads to limiting its religious function. Nevertheless, the Church is allowed to influence the attitude of people. The Church is always present in society where Christian witness bearing is present: in the workplace, in professional domain, in learning, at home, during free time or within an association. Responsible participation of Catholics in political life way means to live in accordance with Christian vocation in service for others.
Mariologia biblijna w świetle matrologii feministycznej
Życiński, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
According to the feminist theology Christianity has always had a hostile attitude to promoting the due dignity of moman because even the Bible, in the description of creation, not only speaks about woman as being subordinate to man, but also desribes her as a direct cause of man's fall. Since the Bible was written by men, feminists demand proper and correct reading of it by women. The article analyzes conclusions of the feminist eisegesis of Mariological texts in the Bible as presented by feminists. These conclusions, made several decades after the Second Vatican Council and accusing the Church and theology of discriminating women, seem to be an attempt at finding a subject substitute. The “Female exegesis” of the Bible in the scope of Mariology suggests that Mary, as an independent and free woman protesting against the Patriachal system, is the one who claims with determination the rights of other women.
Mesjanizm w historii myśli żydowskiej
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Messianism, as a religious idea connected with the person of the Messiah, is one of the leading thoughts of Judaism. The paper is devoted to the more important historical stages of the development of this thought throughout centuries. The term Messiah is of Semitic origin; in the original language it means the one who has been anointed, anointing being a rite of introduction into performing religious and social functions. It consisted in pouring over the head of the anointed person liquid vegatable fat, which then flowed to the arms and down the robes. Olive oil, as the most accessible type, was most frequently used. This rite had an important symbolic meaning. Olive and fat meant strength and power, which resulted from a simple observation that people who had more fat were also stronger. This strength flowed onto the anointed from above and so it symbolized the gift of strength received from God; this strength flowed on the head as the noblest part of human body and then flowed over the whole body, encompassing, as it were, the whole person, endowing him with strength. The person who thus received his strength from above was able to take up his tasks among the community of Israel, which too had a religious character as the whole life of the chosen people, who had made the covenant with God, was subject to God's law and belonged to the divine sphere. Examples of positions which required anointing was that of king, priest and prophet.
Nabożeństwo do aniołów odkrywaniem pełni chrześcijańskiej wiary w katolicyzmie? Szkic do angelologii J. H. Newmana
Napiórkowski, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The following article is a modest attempt to remind and reveal one of the most fascinating spiritual conversions. Clearly overlooked was the total characteristic aspect, which eventually would unveil the inner workings of God's mercy on an individual, its will and intellect, not disturbing freedom. This is about John Henry Newman, who left the Anglican Church and crossed over to the Roman Catholic Church. It was noticed that his decision was not only a great spiritual struggle, but also an ideal for the development of doctrine (i.e. the theory of dogmatic development). In this area it should be shown that catholic mariology and marianism posed perhaps the greatest difficulty for him during a period when it glared from within the national form of expression (Italy, Spain). It appears, that the devotion to angels – for which Newman found proof in the teachings and practices of the early Church – became the element which helped him to accept marianism and ultimately acknowledge the fulfillment of the Christian faith within the roman catholic Church.
Pomoc czy przeszkoda dla dojrzałej i aktualnej duchowości małżeńskiej? Żona i mąż według Ef 5,21-33
Misztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Dès toujours Eph 5, 21-33 appartient aux textes constitutifs de la spiritualité chrétienne des couples mariés. Ce passage présente le mariage comme un état de vie que Dieu a voulu bénir de façon unique. Par leur amour réciproque l'épouse et l'époux participent au rédempteur amour pascal du Christ pour Son Église, pour tous ceux qui ont besoin du salut. De manière propre à chaque de ces personnes, l'épouse et l'époux suivent exemple du Christ, participent à Son amour et sont capables de s'aimer et aimer d'autres grâce à Lui. Telle spiritualité de participation à l'histoire du salut deviendra l'objet de diverses réflexions aussi dans se sens qu'elle sera comprise comme un modèle pour les femmes et hommes célibataires (par ex. pour le clergé).
Rodzina – jak pomagać skutecznie? Uwagi psychologa o poradnictwie rodzinnym
Gulla, Bożena (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Discussing the complexity of family life, the article points to a necessity of good theoretical and practical preparation and deep ethical reflection of people who help family not only through professional family therapy, but also through family counselling, social activity and tutorial work with children and youth. Highlighting problems and difficulties connected with a deeply felt need to help family requires adopting an approach which recognizes family as a complex and complicated organism. A family which asks for help is a sick family, where interference is needed but must be performed with extreme caution, responsibility and professionalism so that the family gets efficient help and is not harmed in any way. Family counselling, which can be called the “first diagnostic treatment” and sometimes the beginning of a professional family therapy, might be the first step for a family to activate all resources, overcome a crisis and step on a path to development, giving its members both a feeling of security and support and belief in itself and courage to explore the world.
Rodzina w kryzysie
Duda, Małgorzata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Recent years have brought a revived interest in the family and its problems. Deep transformations, which leave a mark on social relations and are by no means smooth, can be observed. Understanding the processes and the conditio of the family in Poland requires thorough research in various academic fields: psychology, sociology, ethnology, demography, economics and pedagogics. These are tasks for the “Family Studies”, which just opened in the academic year 2005/2006 at the Pontifical Academy of Theology. Graduates will be prepared to work not only in broadly understood social assistance (social work) services, but also in palliative care centres, family counselling, social welfare institutions, therapy workshops or as mediators.

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