Polonia Sacra, 2011, R. 15 (33), Nr 28 (72)
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Pozycja Rola Słowa Bożego w życiu indywidualnym i społecznymBorutka, Tadeusz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)Gods Word is permanent, unchanging, timeless and eternal. It is the true reality; indestructible by any power and not subject to any influence or cataclysm. It is a rock on which we should build our entire present and future. “Heaven and earth shall pass but my words shall not pass” (Mark 13, 31). That is why contact with Gods Word is so essential for any believer. It should become the foundation of his life and meeting It - an every day practice, as It is the source from which everything springs; faith and hope, truth and goodness, love and charity, justice and solidarity, communion with God, with our neighbours and with the Church. Gods Word is the voice of God Himself speaking to man. It was the beginning of everything: “without It nothing took place” (J 1.3). It is the light of man: “In It was light and light was life” (J 1,4). It is what moulds hum an life, orders it and fills it with Gods Love. And It is what opens the mind and ignites the heart. It plays a huge part in the personal life of a believer as well as in the life of society. It is an invitation directed at everyone to hold a dialogue with God who wishes to redeem all human beings in Jesus Christ, the only intercessor (1 Tim 2, 5) but also demands that all believers be true witnesses of God and that they introduce spiritual values into the life of society: justice, love, goodness, mercy and peace.Pozycja Rola biskupów w posoborowym kształcie synodówDyduch, Jan (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)Il frutto dell’insegnamento del Concilio Vaticano II è la fondazione di una nuova istituzione nella Chiesa chiamata il Sinodo dei Vescovi e il ravvivamento dell’attività dei finora esistenti sinodi particolari e diocesani. Il Sinodo dei Vescovi è un organo consultivo del Vescovo di Roma con lo scopo di approfondire la collaborazione fra lui e gli altri vescovi e la collaborazione dei vescovi fra di loro, nonché di impegnarli di più nella responsabilità di tutta la Chiesa. I sinodi particolari, sia plenari che metropolitani, e i sinodi diocesani hanno assunto un carattere pastorale, impegnando tutte le comunità dei fedeli. Però come prima il ruolo descisivo ai sinodi svolgono i vescovi.Pozycja The Importance of Receptivity in Christian Anthropology. New Feminist Case StudyGawkowska, Aneta (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)Artykuł prezentuje argumenty na rzecz priorytetu receptywności wobec produktywności, jakie zawarte są w nowym feminizmie. Nowy feminizm to stanowisko teoretyczne i praktyczne, posiadające też pewne cechy ruchu społecznego, które opiera się na założeniach antropologii chrześcijańskiej, a w szczególności inspiruje się teologią kobiety zaproponowaną przez Jana Pawła II. Nowe feministki, np. Pia Francesca de Solenni czy Michele M. Schumacher, krytykują nowożytną kartezjańską wizję umysłu jako przesadnie akcentującą jego aspekt twórczy oraz dewaluującą aspekt kontemplacyjno-receptywny. Aspekt ten łączą one z pewnych powodów z kobiecością (choć obecny jest w mężczyznach i kobietach), a jego wykluczanie lub dewaluację postrzegają jako ważny powód dyskryminacji kobiet w nowożytności oraz przejaw niewłaściwego ujęcia antropologicznego ludzkiej podmiotowości. Nowe feministki w zaskakujący często dla współczesnych odbiorców sposób dowodzą, że bardziej zrównoważony obraz człowieka i jego umysłu, jaki obecny był w erze przednowożytnej (np. u św. Tomasza z Akwinu), był bardziej adekwatnym opisem rzeczywistości niż ujęcie kartezjańskie, a zatem postulują one przywrócenie receptywności należnego jej w antropologii miejsca.Pozycja Nabożeństwa Arcybractwa Męki Pańskiej w Krakowie w wewnętrznej analizie porównawczejGodawa, Marcin (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)This article presents the devotions of The Passion Arch-brotherhood in Cracow, i.e. The Devotion o f Fifteen Steps of the Passion and The Litany of the Passion which two textual versions come from editions 1896 and 1997. In the process of internal comparative analysis they both appear as some kind of meditation connected with elements of penance. They are constructed on the base of word ‘to see’ with its space of meanings. The very im portant role is played by some visual factors especially in the older version, while the newer one contains the Eucharistic motive and the reference to the Holy Trinity. They also use good points of litany which in order of communication allow to introduce new pieces of information against steady formulas of contemplation. Both devotions relate to the Franciscan medieval spirituality, mainly to the worship of the Name of Jesus including also the later theologian supplements.Pozycja Wyzwania dla życia wspólnotowego we współczesnym świecieGogola, Jerzy (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)La causa di tutte le sfide della vita religiosa odierna sta nel cambio continuo del nostro mondo. Tutta questa problematica può essere ordinata secondo i piu importanti punti di riferimento della vita religiosa: Dio, mondo, chiesa, la vita religiosa e uomo stesso. Dal riferimento a Dio risulta la sfida per la fede; dal riferimento al mondo risulta la sfida per la cura della mentalità evangelica; la stretta unione della vita religiosa con la chiesa porta con se la sfida per il rinnovamento di essa a base della ecclesiologia di communione; a casa dei cambi nella società e nella chiesa cambiano anche lo stile di vita e il modo di servizio dei religiosi. E necessaria la fedeltà creativa al proprio carisma per rimanere un segno leggibile per gli altri; infine, grande sensibilità dell’uomo odierno alla dignità personale e alla liberta che da essa risulta, tira con se i pericoli tipici per il mondo contemporaneo: individualismo e rinuncia dalla responsabilità personale.Pozycja Potrzeba „Dyrektorium homiletycznego”Radej, Maciej (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)W adhortacji apostolskiej Verbum Domini wydanej w roku 2010 papież Benedykt XVI zwrócił się z prośbą do kompetentnych władz o opracowanie dyrektorium homiletycznego. W niniejszym artykule starano się odpowiedzieć na pytanie: czym jest dyrektorium, jakie dokumenty tego typu już funkcjonują w Kościele powszechnym i w Polsce oraz jakie kwestie - zdaniem autora - powinny się znaleźć w przyszłym dyrektorium homiletycznym. W Kościele powszechnym funkcjonują aktualnie: dyrektorium ekumeniczne, Dyrektorium o Mszach św. z udziałem dzieci z 1973 roku oraz dwa, stosunkowo najbliższe homiletyce, dyrektoria katechetyczne z 1971 i z 1997 roku. Ogólny schemat tych dokumentów sprowadza się najczęściej do dwóch ważnych części. Po wprowadzeniu, ukazującym założenia przyświecające tego rodzaju opracowaniom, przedstawione są w części pierwszej założenia fundamentalne, a następnie - w części drugiej - płynące stąd wnioski praktyczne. Można żywić nadzieję, że postulowane przez Benedykta XVI dyrektorium homiletyczne, będzie - jak wszystkie dotychczasowe dyrektoria - podkreślać teocentryczny i chrystocentryczny charakter chrześcijaństwa.Pozycja Ludzki wkład w skuteczność przepowiadania słowa BożegoSławiński, Henryk (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)Preaching is a divine-human event. Its effectiveness, though primarily dependent on God, depends as well, at least to some amount, on the cooperation of people: preacher and listeners. Good News of salvation is the proposition that requires a free acceptance. It can also be rejected or ignored, but not without consequences. The human effectiveness of preaching requires the commitment and the dedication on the side of preacher, his concern and longing for the sanctity and fidelity to the Gospel of Christ, as well as faith in Divine Providence. As far as the human effectiveness of preaching is concerned the formal elements of communication cannot be ignored, especially the balanced transmission at the level of intellectual, emotional and volitional. The effectiveness of the entire event, which is the proclamation and listening of the Word of God, depends very largely on the engagement of the listeners of the salvific message.Pozycja Postawa słuchania na modlitwieIwańska, Izabela (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)L’atteggiamento che caratterizza l’uomo della Bibbia all’ascolto della Parola di Dio. Lo stesso atteggiamento dovrebbe caratterizzare ogni cristiano oggi e domani. Perchè il credente da sempre può incontrare Dio vivente solo attraverso l’ascolto, e non con la vista, ed entrare nella comunione amorosa con Lui. Nella preghiera, vista come un dialogo con la Santissima T rinità, l’uomo arriva ad ascoltare Dio che gli parla attraverso la Parola Rivelata. Dio, che noi riconosciamo nella Bibbia, è Dio che parla e ama. Nell’economia della storia della salvezza, Egli si rivela attraverso le parole ed i fatti. Prendendo l’iniziativa, Dio va all’uomo con lo scopo di stabilire un dialogo con lui e farlo entrare nella comunione di amore e di amicizia con se. La risposta dell’uomo, all’iniziativa salvifica di Dio, si manifesta nell’atteggiamento di ascolto. Dio ha fatto ogni uomo il destinatario della Sua Parola, capace di accoglierla e di rispondere sempre ad Essa. Quando il cristiano adotta questo atteggiamento, diventa discepolo di Gesù Cristo. Il cristiano ascolta Dio, ascoltando la Sua Parola contenuta nella Sacra Scrittura. Il luogo privilegiato dell’ascolto alla preghiera, che ha la sua origine nella Parola di Dio rivolta all’uomo. La preghiera cristiana è innanzitutto ascolto, che protegge dal monologo e dalla loquacità, e permette di entrare nell’esperienza della presenza di Dio Padre, di Gesù Cristo e dello Spirito Santo.Pozycja Świętość kapłana dla służenia innymKantor, Robert (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)La vocación a la santidad tiene un carâcter universal. Nadie se puede sentir excluido de esta santidad. En la Iglesia, todos tienen vocación a la santidad. La tienen también los sacerdotes. Código de Derecho Canònico en su can. 276 § 2 presenta una serie de propuestas que ayudan a los sacerdotes en su camino de perfección. Entre otros se puede enumerar: El cumplimiento fiel e incansable las tareas del ministerio pastoral; alimentación de su vida espiritual en la doble mesa de la sagrada Escritura y de la Eucaristia; obligación de celebrar todos los dias la liturgia de las horas segün sus libros 1 itürgicos propios y aprobados; asistir a los retiros espirituales; oración mental, participación en el sacramento de la penitencia; peculiar veneración a la Virgen Maria. La publicación presente titulada: „Santidad del sacerdote para el servicio de los demâs” tiene como objęto demonstrar – sobre todo a los sacerdotes – el don de la santidad, que ayuda en la eficaz realización del servicio pastoral a los demâs. El articulo contiene très capitulos: El carâcter universal de la llamada a la santidad; Santidad – corno fundamento del servicio pastoral; „Ayuda” canònica en la perfección sacerdotal.Pozycja Inter arma silent Musae. Ks. Rokoszny w hołdzie malarskiej wielkości Józefa BrandtaKida, Krzysztof (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)Rev. Józef Rokoszny, in the speach given during the funeral of Józef Brandt (1841-1915), proves that the life of the artist was governed by three loves: to art, family and homeland – Poland. There was another love on the base of the three – the love to God which livened up all actions taken by the great national artist.Pozycja Tractatulus devotus Florenta Radewijnsa jako przykład duchowości devotio modernaZyzak, Wojciech (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)The author of the article shows the life and works of Florent Radewijns, who lived in XIV century and as a representative of devotio moderna founded Brothers of the Common Life and the monastery in Windesheim. The author focuses his attention on Tractatulus devotus, a work by Radewijns, which shows above all ascetical efforts necessary on the purgative way. The article includes a comprehensive presentation of the contents of this work, the sources from which it is drawn and the influence on the later writers. The author tries to show the original features of Radewijns’ work and his influence on the understanding of the development of the spiritual life.Pozycja Sługa Boży o. Piotr Semenenko CR i zmartwychwstańcza szkoła duchowości. Sprawozdanie z sympozjumRodziewicz, Bartłomiej (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)Pozycja Kapłan – świadek miłości Boga do człowieka, J. Kiciński (red.), Wrocław 2010, ss. 232Tupikowski, Jerzy (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)Pozycja ks. Wojciech Misztal, Listy Pawłowe jako przykład informowania o związkach międzyosobowych, tworzenia i rozwijania tych relacji, Kraków 2011, ss. 137Zyzak, Wojciech (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)Pozycja Czesław Parzyszek SAC, Nowa ewangelizacja - drogę Kościoła do nadziei. Refleksje w oparciu o nauczanie Jana Pawła II, Ząbki 2010, ss. 511Kiciński, Jacek (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)Pozycja ks. Wojciech Zyzak, Kapłaństwo prezbiterów. Studium nauczania Jana Pawła II, Kraków 2010, ss. 511Misztal, Wojciech (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)Pozycja Oryginalność kultu Maryi z Nazaretu na tle kultów Wielkiej Matki (prahistoria, mity, kulty historyczne Bogini-Dziewicy i Bogini-Matki)Kasprzak, Dariusz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)By employing theology, history, archeology, study of religions and psychoanalysis I have tried to describe the theological originality of the cult of Mary from Nazareth against a background of the different cults of the Great Mother. I referred to many branches of science in order to provide a thorough investigation of the problem. Different ranges of meaning learned from many approaches to that question however, resulted in theological explanation. If we compare the prehistoric cult of womanhood in the religions of the great Mother with Marian veneration it is clearly visible that St Mary was never worshipped as a Christian personification of fertility or regarded as a Christian Earth Mother, or Mother that planted seeds. She was never connected with any cyclic vegetation, fecundity or the rhythm of birth and death cult. As the obedient servant, Mary from Nazareth found Her liturgical cult, which reminds believers of God’s work of salvation. The Virgin Mary was never venerated as a dual-sexed deity or connected with any vegetation cult. Mary from Nazareth is adored as an historic person, the earthly M other of the Incarnated Word. From a sociological point of view, matriarchy isn’t an essential feature of Christianity. For that reason woman isn’t the embodiment of the deity. Christians venerate the Virgin Mary as the earthly Mother of the Incarnated Word i.e. Mother of the Second Person of the Trinity. She was an obedient servant of the Lord and was never venerated as a deity. In Christianity, St. Mary didn’t present the primary supernatural, physical or magical power as it was in the religious of Bronze Age. The Collyridians episode which worshipped Mary, Mother of Jesus as goddess was an isolated sectarian movement existing on the outskirts of Christianity in the 4lh century. Apart from the Collyridians heresy, the drift to female priesthood never existed in Christianity as it did in the religions of Great Mother (Vestal Virgins) or in the cults of Fertility Goddesses (priestess of Ishtar or Aphrodite). It is impossible to find any links or parallels between ancient mythological goddesses and the Marian cult. St Mary unlike in the womanhood cult of the Bronze Age was a divine protector of love or fertility. If the cult of St Mary is clearly connected with motherhood it has in no way a sexual aspect. Her veneration points at the timeless female features of the virgin and mother common to all mankind. For Christians, the pagan cults of goddesses were regarded as cults of demonic idolatry. They were definitely condemned by the Old Testament judges and prophets and rejected entirely by Church Fathers. Theodosius the Great officially banned all forms of pagan cults (edict of 392). Certainly some external pagan rituals existed in the gestures and practices of inhabitants of the Roman Empire, which were only partially converted Christians, following numerous conversions to Christianity after 313. Christian veneration of Mary from Nazareth as the Virgin Mary and Mother of God is an original, autonomous cult. The veneration of St. Mary is subordinated to the superlative cult of God. Mary from Nazareth is not a God but a human being who fulfills a substantial role in the historical acts of Salvation prepared by God. She was never connected with any cosmic force .She has never performed any ritual magical practices to get in touch with a deity. By her free, permanent choice of God she bore utter moral responsibility. As a creation of God and the first made in Jesus Christ image, she first attained salvation. The Message of the Church concerning Maria from Nazareth didn’t use an acontextual, mythical language because it isn’t an universal religious myth but is the Churchs’ catechesis on the historical events. Mary from Nazareth is an historical person. With the mythological virgin-mother goddesses, St. Mary shares the common symbol of womanhood but only on the linguistic and anthropological layer of significance. The Marian cult isn’t a continuation of any previous pagan cult of goddesses. It is impossible because of the Christian doctrine - it would be idolatry. There is no historical evidence supporting such a supposition. Iconography doesn’t afford proofs also. The Marian cult and the ancient cults of the goddesses are doctrinally divergent and theologically incoherent. There is no historical continuity or coherence between them.Pozycja Świętowanie w pedagogice prawa kanonicznego i prawa polskiegoKroczek, Piotr (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)Celebration is an inseparable element of human life. The paper aims to answer two following questions: 1) Do the two systems of laws, i.e., canon law and Polish law, educate people regarding the need of celebration, and 2) How do they do that? To answer these questions, appropriate norms from the systems of law are quoted, described and analyzed. The first part of the article presents the educational tasks of law, in general. Every law, the canon law in particular, tends to influence the life of the society and to change it according to legislators will and, through this, to instruct and tutor community on how to live and, as a consequence, on how to celebrate. The next part deals with church law and shows the norms ordering when and how Christs faithful must celebrate. It also describes the sanctions in forum internum for not observing such rules. The following part is dedicated to Polish law. First, the law sources of the obligation in question are presented and days of celebration are listed. Then the ways of protecting the possibility of celebration by the addressees of law are described. The article ends with the recapitulation and conclusions. Summing up, it can be said that the two systems of law, i.e., canon law and Polish law, educate and edify people in regard to celebration.Pozycja Św. Paweł a życie w Chrystusie: przesłanie o relacjach międzyosobowychMisztal, Wojciech (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)Pour présenter la vie chrétienne et même toute l’oeuvre de la création-rédemption les lettres pauliniennes se servent des formulations que l’on classifie comme les formules «dans le Christ». Cela constitue un des traits majeurs et distinctifs du corpus paulinum par rapport aux autres écrits néotestamentaires. Les mots indiquant le Christ desquels ces formules sont composées, comme «Christ», «Jésus» et «Seigneur», aident de comprendre le mystère du Christ par ex. dans ses dimensions historiques et théologiques. La préposition grecque «en» que l’on traduit souvent par «dans» indique que nous avons à faire avec des liens très étroits et riches de communion, de communication de la vie par le Christ. Afin d’interpréter les formules «dans le Christ» il faut aussi tenir compte des contextes dans lesquels elles sont employées. Ainsi la richesse du message sur la vie dans le Christ il est possible de résumer de façon suivante. Le Christ est une Personne divine. Ensemble avec Dieu le Père et le Saint- Esprit Il conditionne d ’une manière absolue et bénéfique pour ceux qui ont besoin du salut leur existence individuelle et communautaire, leur passé, présent et avenir. On est même invité à voir ici une certaine dimension cosmique.Pozycja „Zabobony” i autentyczna teologia kobietyRadziechowski, Dariusz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)According to J. Bochensky OP, false beliefs, however seemed to be true, are called “superstitions” Regarding women, one can find three examples of such “superstitions”: 1st. women is a human being but of an inferior kind; 2nd. Women, simply, is a man and she should do everything to become like a man; 3rd. women is a “super-man” – a human being of superior kind. However, the truth about women is different: she is not a man, but like a man she is a person. The unity of human nature is based on sex diversity. The John Paul II mentioned about specific dignity of a women, about theology, which would return proper honour belonging to every women.