Polonia Sacra, 2007, R. 11 (29), Nr 21 (65)

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Tożsamość Polaków w kontekście jednoczącej się Europy
Zabielski, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
It is the second time in the last twenty-five years of the history of Europe that Poles, like other nations, have felt lost and confused about their identity. The first time was in the 1980s when a political breakthrough led to the liberation of a few European countries from Soviet rule. In Poland this was the time of “Solidarity”, the period of a “peaceful revolution”, the change of political system and dramatic social changes. The second time marked by similar tendencies and results was the beginning of the 21st century, especially when Poland and some other European countries joined the European Union. This political and economic inclusion of Poland in the community of the EU countries intensified the question: “who are we?” as a nation – Poles, as a country – Poland. Understanding one's own culture in historic and national dimension shows its meaning and merits in the context of unification of contemporary Europe. Poles should realize who they are, what past they have and what qualities – virtues – characterize the nation, what our national wealth consists of and what we have to offer to other European nations. Taking into account characteristics of our national culture in the context of other Central and Eastern European countries John Paul II reminded us that: “the most significant contribution, which the countries of this region can offer, is defending their own identity. The nations of Central and Eastern Europe, despite all transformations enforced by Communist dictatorship, have preserved their identity, and, in a way, even strengthened it. The fight for national identity was for them the fight for survival. Today, both parts of Europe – the western and the eastern, are coming close again. The phenomenon is very positive in itself. However, it is not free of risk. It seems that the basic danger for Eastern Europe is blurring its identity.”
Euroregion Karpacki instrumentem zbliżania polsko-ukraińskiego
Greta, Maria; Turek, Piotr (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
The article focuses on the Carpathian Euroregion in the context of rapprochement between countries, participants of Euroregionalization, with special emphasis on Polish-Ukrainian relations. A detailed description is preceded by general considerations of Euroregions as unifying factors that strive for a “human face of integration” Euroregion as a natural region is expressed through a deep unity of mutual interests of local communities and a transformation of “internal multiplicity” into “external unity”, which is of special importance in the Carpathian Euroregion. The Carpathian Euroregion, begun in a trouble spot at the junction of five countries with similar past, aims at unity in diversity. And although there were different opinions about Polish initiatives and contentment with Ukrainians at creating this structure, today there is mutual acceptance. The EU financial support helps develop the economy of these peripheral areas and, most of all, lets the partners get to know each other better, become closer and tighten mutual ties.
Odrodzenie Kościoła rzymskokatolickiego na Sokalszczyźnie
Burysz, Piotr (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
The story of a revival of the Roman Catholic Church in Sokalsy region – the territory where for a long time the Church was cruelly fought down by the Soviet Union – is extremely interesting. Nowhere in Lviv Province was the fight against the Church so fierce or carried with such hatred. When we speak of Sokalsky region we do not mean administrative division of the Lviv Archdiocese. This is primarily a political division. It encompasses the area of Sokalsky poviat, where before World War II religious life was thriving.
Listy społeczne i dzieła świętego arcybiskupa Lwowa Józefa Bilczewskiego
Hawluk, Kazimierz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
A hundred years ago, in a very difficult period of its history Archbishop Józef Bilczewski courageously undertook the challenge of leading the Lviv Archdiocese. He was assuming care over one of the biggest archdioceses, divided as a result of partitions, with the faithful of many nationalities and three Catholic rites. He set a clear pastoral program of a “complete dedication in the cause of the Holy Church”. He followed the example of Christ throughout his life. As a motto of his life he took Christ's words: “For even the Son of Man did not come to be served; he came to serve and to give his life to redeem many people.” (Mk 10, 45).
Praca duszpasterska ks. Kazimierza Mączyńskiego w parafii w Samborze
Hułyk, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Kazimierz Mączyński was a priest in the Riga diocese. In the 1960s he undertook pastoral work in Ukraine. The parishes in which he worked formally belonged to the Przemyśl diocese (Sambor and Mościska) and to the Lviv archdiocese (St. Anthony's parish in Lviv). In 1946 the Lviv archdiocese was without a bishop. The parishes that belonged to the diocese of Przemyśl were in the territory of the Soviet Union, and so, although formally part of this diocese, the bishop – separated by the border – could not officially perform his pastoral duties. For many the story of priest Kazimierz Mączyński may not be unusual. He was, after all, one of many priests. And yet, those who knew him still vividly remember his work. And because his life and work are connected with the Lviv diocese, it is important to mention him here.
Ukraińskie kontakty
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Sakrament w ewolucji – o namaszczeniu chorych
Drzyżdżyk, Szymon (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
A prayer for the sick and the practice of anointing them with oil have been performed since the beginnings of the Church. The meaning of anointing was explained by the Second Vatican Council: “The last anointment”, which can also, and better, be called the “anointing of the sick” is a Sacrament not only for those who are in direct danger of losing their life. Therefore, the appropriate time to receive this Sacrament is already when the danger of death due to an illness or old age starts to be felt. This Sacrament, in a situation of both physical and spiritual crisis and certain isolation caused by an illness, is in fact a great relief for the sick person as it is also an expression of solidarity. There is a small community of people who accompany the sick person and pray for them, hope for their recovery, suffer with them. The presence of a priest with the sick person expresses a different kind of solidarity, the solidarity with the whole community of the faithful. The Sacrament also reveals an essential dimension of anointment: Christ Himself expresses His solidarity with the suffering of the sick person. The sick person, on the other hand, unites with the suffering and worshipped Lord.
Piękno wyznacznikiem duchowości
Kotyński, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Beauty is indissolubly combined with spiritual experience of man of all times and all religions, and so philosophers have pondered upon the tremendum et fascinosum of religious experience for a long time. It must be admitted, however, that in Christian spirituality this subject has not been picked up recently and only mystics, in their reflections on their spiritual experiences, have tried to symbolically express intangible beauty discovered in their meetings with God. A deepened reflection on the words of John Paul II in his Letter to Artists may constitute a conclusion to general deliberations on the subject of beauty as a determinant of spirituality. “When God saw that what he created was good, He also saw that it was beautiful. (...) For beauty is in a way a visible expression of goodness, just as goodness is a metaphysical condition of beauty.” (no. 3) This is a beauty in relation to which the soul feels noble elevation beyond the usual disposition for sensual pleasure. It is not only a formal and external quality, but a moment of existence to which refer such notions as glory (Biblical word, which better reveals the “beauty” of God, who reveals Himself to us), brilliance, wonder: what evokes a joyous craving, a pleasant surprise, falling in love, enthusiasm; what love reveals in the person loved; the person who is perceived as deserving the gift of our life, who we are ready to go beyond ourselves and risk our own life for.
O apologetycznym wymiarze teologicznej antropologii
Kupczak, Jarosław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
In contemporary apologetics and fundamental theology a subjective reflection on the topic of the addressee of Revelation is essential. Undoubtedly, this anthropological dimension of fundamental theology can be understood in many ways, as can be seen from differences in pursuing fundamental theology by Karl Rahner and Hans Urs von Balthasar. The paper aims at presenting just one way of applying theological anthropology in fundamental theology, which is very useful, especially during the present debate on Christian roots of European culture, or, more broadly, Western civilization. Christian faith is a treasury – and not only for Christians – of man's basic beliefs with regard to God, universe, man himself, fate and moral duties, which man is not able to create himself, but is rather created by them. To our considerations on the apologetic dimension of theological anthropology Cardinal Ratzinger/Benedict XVI adds an important indication that rationalism of the Enlightment, which has enabled unprecedented development in natural sciences and technology for the last few centuries must be supplemented by wisdom and an ethical dimension, whose traditional guard is religion, and in Europe, the Christian religion
Modlitwa oraz oczekiwanie na objawienie i wypełnienie woli Bożej
Misztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
L'attente de la révélation du projet de Dieu est très importante pour toute personne humaine: même si elle n'en est pas consciente. La même chose if faut dire à propos de l'accomplissement du plan de Dieu. Les faits que présente le chapitre huit des Actes des Apôtres permettent de connaître mieux ou de rappeler que dans cette situation un rôle important joue l'homme et la prière humaine. Dans Act 8,1-25 cette dernière est présentée comme élément précieux et essentiel de la réalisation de l'ouvre du salut, c'est-à-dire du renouvellement et de l'accomplissement de la vie. Dans ce mystère l'homme reste inférieur vis-à-vis de Dieu. En même temps la prière souligne la grande dignité de l'être humain comme celui qui a été doté par Dieu de la grâce de la consciente, active ainsi que fructueuse participation-collaboration dans le salutaire œuvre de Dieu.
Współpraca Papieskiej Akademii Teologicznej w Krakowie z Wyższym Seminarium Duchownym Obrządku Łacińskiego we Lwowie-Brzuchowicach
Waligóra, Jacek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Współczesny kryzys sumienia wyzwaniem wychowawczym dla rodziny
Kluz, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Present-day moral crisis and world's confusion have a huge influence on conscience which is attacked at present more often than it used to in the past. Nowadays conscience is put into a test, falsified and darkened. Taking this into account, one of the essential educational tasks is forming the right conscience so that everyone in any life situation will be able to differentiate good acts from the ones which are morally wrong. Any educational programme must not forget about the fundamental truth that a human being is a moral creature by nature and conscience is a guard of his dignity and his full development. The right education of a human being cannot be separated from forming the right conscience. The process of conscience formation lasts all life long, however the most suitable moment is childhood and formative years, and the best place where the conscience is being formed is family background – the place where good and bad are clearly distinguished. In the process of conscience development in the right direction meaning conscience that is responsible; the fundamental role is played by meeting Christ in God's Word, in Holy Sacraments – especially in the Eucharist and the Sacrament of Penance, a prayer for The Holy Ghost, trusting Holy Mary, everyday examination of conscience, living according to Decalogue, introducing discipline and the sense of duty. Apart from these things the quality of marital and family relations have a huge impact on the right development of a child's conscience. A family is a source of model ways of behaviour, the suitable background for shaping a human being as a person. Therefore, parents have to shape mature conscience in themselves in the first place and follow the rules of pure conscience in order to be able to form it effectively in their children. The level of shaping the conscience is depended on what a human being becomes in the whole life.
Samokształcenie kierowane w formacji biblijnej katechetów
Stypułkowska, Beata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Guided self-education, which is a relatively independent learning under the direction of a teacher, can be remarkably helpful in permanent biblical formation of catechists. This formation should consolidate and deepen the knowledge and skills acquired during the basic theological studies. The self-educational work will start from the biblical study, because the acquaintance with the contents of individual books of Holy Scripture is the most important for a catechist. This study will be accompanied by reading biblical commentaries, and during further stages also monographs and scientific papers. Then a catechist will develop a mastery in interpretation of individual pericopes for catechetical purposes. The present paper concerns the problem of catechists' formation regarding Holy Scripture, as well as discusses two forms of guided self-education: individual guided self-education and guided self-education in small groups. Both forms can be useful in the course of basic theological studies as well as during the postgraduate studies improving catechists' proficiency.
Metodyka tłumaczeń terminów botanicznych w tekstach biblijnych
Włodarczyk, Zofia (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
The names of plants that appear in the original text of the Bible cause problems in contemporary translations of the Scriptures. Botanical knowledge and broadly understood other branches of natural sciences can be used in order to properly translate at least some of the more difficult names. First of all, it should be decided whether the kind of plant we want to include in the translation appeared in Biblical times in the territory of Asia Minor. Archeological finds such as fragments of wood, fruit stones and seeds, peels, pollen and other plant remains as well as drawings and murals, with their sometimes very accurate depiction of plants, are of great help. It is also important to distinguish between the literal and the symbolical sense in which the plant appeared. The paper presents an analysis of the names of plants mentioned in quotation Is 41,19 and the way of reasoning in defining them. It compares various translations of the Bible showing erroneous and correct, though not always identical, names of plants mentioned in this fragment. It has been established that in quotation Is. 41,19 the inspired author listed: a cedar, an acacia, a myrtle, a pine, a fir or a juniper tree, an evergreen viburnum, and a cypress or a box tree.
Pasyjne kazania o. Fortunata Łosiewskiego, jako przykład kaznodziejstwa późnobarokowego
Wróbel, Ryszard (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
The content of topical sermons – and the texts under analysis can be considered as such – related in the first place to sins and Christian virtues, i.e. broadly understood moral and social issues. The author observed life and described it in a colorful and detailed way. He gave the listeners a lot of instructions and directives, incentives and warnings. It would be difficult to find a deeper dogmatic justification in his sermons; they are mostly conventional and not very attractive. This does not mean, however, that his reflections lacked passion and religious zeal. He firmly demanded authentic faith, non-hypocritical moral attitude and resignation from cheap formality, so that the listener might enjoy the fullness of eternal life in the future. The syntax of his speeches was not always very clear or understandable, though his language was lively, colorful and rich. Latin quotations, present here and there, were mostly translated into Polish. According to his contemporaries such language was more respectable and richer. Apart from neologisms and archaic expressions he used compound words, diminutives and synonyms. Coarseness, unfettered triviality, irony and satire are all present in the sermons. Undoubtedly, he was making use of colloquial expressions; all in accordance with the existing canons of the art of preaching. And although it would be hard to talk about sophistication, his suggestive and descriptive style, which makes it an efficient tool for a preacher, should be emphasized. The number of Latin additions is moderate. Despite the remoteness in time, the writings of this 18th century Franciscan friar confirm the ever up-to-date thesis of homiletics: as much as every preacher should know perfectly his contemporary world in order to translate the timeless Biblical truths into the language of his epoch and incorporate them into the present, he should avoid a situation in which the spirit of the epoch might conceal the revealed deposit of faith. Disregarding literary value of Fortunat Losiewski's Passion sermons, it should be stresses that they are characterized by unquestioned closeness to life. It can be felt that the preacher was talking on the basis of his own experience and that in his preaching the matter of utmost importance is on the one hand the worldly well-being of his listeners, and on the other, their eternal salvation.
Afryka nieznana Europie
Zwoliński, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
For the Christian Europe, Africa, a continent of big rivers (the Nile, the Niger, the Zambezi, and the Zaire – the Congo), deserts and droughts, is geographically the closest continent. However, it long remained unknown and unfamiliar. In the 12th century missionaries and travelers penetrated Asia. In the 15th century America, which was colonized and evangelized a hundred years later, was discovered. Africa until today remains the least known continent for Europe. The problem of Europe's perception of Africa is still present. At the beginning of 2007 archbishop Charles Palmer-Buckle from Ghana appealed for a “different political style” of Europe towards Africa. He noticed that the European Union most often carries out its own plans, without letting African countries express their opinions. He said: “We, the inhabitants of Africa wish to be treated seriously. (...) We want to be treated as partners at last. (...) The inhabitants of Africa get instructions and orders, which they are expected to do, but in basic issues we are not treated as equal partners”.
Andrzej A. Napiórkowski OSPPE, Homo ecclesiasticus. Szkice z antropologii eklezjologicznej, Kraków 2007
Kupczak, Jarosław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Matka Światłości i Podwójnie Dziewica w świetle pism apokryficznych
Życiński, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
La letteratura apocrifa con le sue domande e le sue risposte si prolunga molto oltre I secoli dell'affermazione del cristianesimo nel mondo pagano e raggiunge il Medioevo nei due versanti di prima e dopo l'anno mille. In questo lungo lasso di tempo ha un suo ruolo il monumentale Vangelo arabo di Giovanni, che riflette le difficoltà e le speranze dei cristiani venuti a stretto contatto col montante mondo musulmano. Alcuni riferimenti a Maria mostrano che l'autore si era fatta una idea precisa dell'intercessione della Madre del Signore, che viene pregata di intervenire press oil Figlio, come mostra il macarismo: "beato colui, dice il Signore, che invocherà l'aiuto di Maria, mia Madre quanto al corpo" Questo apocrifo ha tutti I crismi di una testimonianza di un tempo particolarmente difficile per la conservazione della fede cristiana. Maria serva di Dio e unita al Cristo con vincoli di ineffabile amore, unici e irripetibili, idealmente rivolta verso l'umanità, come lo era il Cristo sulla croce, continua a compiere nell'eternità beat ail grande gesto di ricostruzione dell'immagine di Dio nell'uomo. Sono alcune tappe, colte nella loro dimensione letteraria, del lungo percorso della ricerca sul ruolo di Maria nella storia, che ha coinvolto e impegnato uomini e istituzioni in tutte le epoche del cristianesimo. Mostrano nella loro delimitazione, come luci accese lungo un sentiero, che l'attenzione alla madre del Signore non è un'epoca piuttosto che di un'altra, ma accompagna, ora più ora meno palesemente, l'evolversi del tempo degli uomini e quello della chiesa.
Marek Czachorowski, Ku epoce rodziny. Wskazania zawarte w listach Ojca Świętego Jana Pawła II kierowanych do Instytutu Studiów nad Rodziną LIKSW w Łomiankach, Łomianki 2000, stron 274
Stala, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Ks. Krzysztof Wons SDS, Trwać w Jezusie. Rekolekcje ze św. Janem, Kraków 2007 (Wyd. Salwator), stron 437
Pindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)

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