Analecta Cracoviensia, 2009, T. 41

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Pozytywny i negatywny aspekt migracji zarobkowej
Orzeszyna, Jan (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
The issue of contemporary paid migrations is an unusually complex phenomenon, because of its social, political, economic, cultural and religious aspects. The paid migration is connected with the number of notable benefits, but also carries numerous threats and costs with itself, which are coming to pay both in the individual, as well as social dimension, and what's more with reference to economic and non-economic aspects. An overseas posting is most often a cause of family problems, either by the distance, if one of members of a family is leaving, or by the problem of the upbringing and the education of children when an entire family is emigrating. Paid departures, independently of the duration, are also giving rise to the feeling like temporariness. Sects and religious new movements, as well as a moral relativism are a great threat to migrants. All of above-mentioned can contribute for weakening the religious life, or even for loss of the faith. Meanwhile these religious practices that is the daily prayer, every – Sunday High Mass, indifferently in what language, are the chances for the self-defence of own identities and can protect the marriage bonds from threats and from feelings of alienation and solitudes. When profit and loss connected with the paid migration will be taken into consideration, it is possible to notice that the decision on the departure is often taken irresponsibly and ill-considered. The real dangers for the marriage and the family aren't being taken into consideration, and they least think about the common good – which is a good of the homeland.
Poziom lęku a modlitwa
Mozdyniewicz, Wojciech (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
This article presents the findings of empirical psychological research conducted to show how anxiety determines prayer. The research was carried out in 2003 and involved 254 people aged 18 to 25. Those persons belong to the Roman Catholic Church and are associated in the Light-Life Movement in Krakow. The research used R. B. Catell’s the “16 Personality Factor Questionnaire and My Prayer Questionnaire” constructed at the Psychology of Religion Chair of the Pontifical Academy of Theology in Cracow. The people were divided into two groups: those with low level of anxiety and those with high level of anxiety. Within those groups the basic dimensions of individual prayer were being analyzed: motivation, role, understanding, forms, request, circumstances and the emotional climate. Between the two groups of assessed people some differences occurred. They concerned the fundamental direction of people addressing God in prayer. Persons with low levels of anxiety want through prayer to enter into mutual relation with the Addressee. According to them, prayer consists in dialogue, which they consciously practice. It finds its expression in their activity: searching for conditions for prayer, regularity, using proper forms of prayer, making use of the Holy Scripture. Prayer strengthens their contact with God, which is confirmed by the feelings they experience. Respondents with high level o f anxiety aim during prayer at obtaining help in their needs, which leads them into resigning from conducting authentic dialogue with God. The frequency of prayer depends upon their needed help at present. Treating prayer as a means of obtaining living support is expressed through request, which has its own prosperity as an object. They are less self-dependent and they prefer group prayer. In respect of feelings, they tend to be insatiable and experience difficulty in concentration. Significant differences between persons with low and high level of anxiety concerned: motivation, understanding, form, object of request, opportunity and emotional climate so the majority of the analyzed dimensions of prayer.
Missio ad gentes a dialog. Refleksja systematyczno-pastoralna
Morawa, Józef (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
La Misericordia de Dios en las enseñanzas del santo padre Juan Pablo II
Machniak, Jan (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Prawda o Bożym Miłosierdziu stanowi centralny motyw nauczania papieskiego Jana Pawła II. Pojawiła się już w Encyklice o Bożym Miłosierdziu Dives in misericordia (1981) jako klucz do zrozumienia tajemnicy Boga obecnego w świecie mimo wojen, nieszczęść i kataklizmów. Jest kluczem do zrozumienia Boga objawionego w Jezusie Chrystusie i współczesnego człowieka, który nieustannie szuka sensu swojego życia. Szczytem objawienia Miłosierdzia Bożego jest Misterium Paschalne: śmierć i Zmartwychwstanie Jezusa Chrystusa, które otwiera przed człowiekiem możliwość zjednoczenia z Bogiem i dzielenia się miłosierdziem z bliźnim. Jan Paweł II powracał do tematu miłosierdzia, beatyfikując Siostrę Faustynę w 1993 r., w Rzymie i kanonizując ją w roku Wielkiego Jubileuszu, 30 kwietnia 2000. W roku 2000 ustanowił Święto Miłosierdzia dla całego Kościoła w II Niedzielę Wielkanocną i wezwał wszystkich wierzących słowami św. Faustyny, by zwrócili się do Bożego Miłosierdzia i dokonali odrodzenia życia: „Nie znajdzie ludzkość uspokojenia, dopokąd się nie zwróci z ufnością do Miłosierdzia mojego” (Dz 30). W czasie kanonizacji Jan Paweł II stwierdził, że objawienie Miłosierdzia Bożego światu przez Siostrę Faustynę jest częścią doświadczenia współczesnego człowieka, zagubionego pośród ideologii przełomu XX i XXI w. W tajemnicy miłosierdzia Bóg objawia swoje oblicze światu i ukazuje prawdę o człowieku potrzebującym miłosierdzia i zdolnym do czynienia miłosierdzia. Ostatecznym przypomnieniem światu o Bożym Miłosierdziu jako znaku nadziei było poświęcenie świata Bożemu Miłosierdziu w czasie konsekracji bazyliki Bożego Miłosierdzia 17 sierpnia 2002 r. Wtedy też przypomniał o tym, że z Łagiewnik ma wyjść iskra, która przygotuje świat na powtórne przyjście Zbawiciela (Dz 1732). Zadaniem Kościoła jest ukazywanie światu Miłosierdzia Bożego w sakramentach Eucharystii i pokuty oraz objawianie go poprzez czyny miłosierdzia wobec potrzebujących.
Krakowscy teolodzy w badaniach naukowych profesora Mieczysława Markowskiego
Kubiś, Adam (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Rola urzędu dziekańskiego w pasterskiej posłudze biskupa według kodeksu Jana Pawła II
Książek, Zbigniew (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Ocena raison d’être norm dotyczących kanonicznej formy zawarcia małżeństwa w warunkach polskiego prawa cywilnego. Przyczynek do dyskusji
Kroczek, Piotr (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
The article assesses the reasons behind the present norm of the obligation of the canonical form to marry, in the circumstances of Polish law system. It represents a contribution to the discussion on the legitimacy of the present canonical norms. The paper consists of the following parts. In the first part the canonical form is presented. In the second one, some norms o f polish law system are offered to show that the main goals of the canonical form are successfully fulfilled by the Polish civil law. All this leads to a conclusion that in Poland the raison d’être of the requirement of the canonical form does not exist. So, it is justified to be in favor of the demand de lege ferenda to legislate the canonical form of marriage not ad validitatem of matrimony, but only ad liceitatem.
Inskrypcja fundacyjna meczetu Umajjadów jako źródło do historii zniszczenia i przejęcia przez muzułmanów bazyliki św. Jana Chrzciciela w Damaszku
Kościelniak, Krzysztof (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
At the time of the Muslim conquest of Damascus, the main holy place in this city was a monumental basilica dedicated to St. John the Baptist. The church which had formerly stood on the site of Roman Jupiter’s Temple incorporated materials from the previous monument including part of the temenos wall. In a crypt-chapel was placed the most precious holy relic of Damascus: the head of the forerunner of Christ, John the Baptist. The church of St. John, over which Christians of Damascus had dispute with Abd al- Malik, had been demolished on the orders this Walid I. In the basilica’s place this caliph ordered to built new mosque. One of the sources for the Historical researches of destruction of the church of St. John was the foundation inscription of the Umayyad Mosque. This article analyses the foundation inscription in the context of the another sources relating the destruction of the church of St. John.According to the conditions established in the treaty of Damascus from 635 churches that remained in Christian hands could not later be commandeered for Muslim use. It is a disputable matte if from the early Islamic period in Damascus Muslims with Christian worshipped within the temenos wall. Ibn ‘Asâkir narrated many traditions concerning the way Walid confiscated the Christian Basilica of St. John the Baptist and the Christian actions to preserve this church before was demolished. This compiled information with the foundation inscription of the Umayyad Mosque is useful to understand the reason for such a severe Walid’s decision. It seems that the main reason for this action was to overshadow Christian culture by the Muslim mosque. One of the consequences of taking over the Christian holy place, the basilica St. John, was the Islamization of its history. The Islamic commentators on the Damascus mosque from the eighth to the twelfth centuries demonstrated Islam’s superiority to Christianity so as to reduce the influence of the sanctuary’s earlier owners having given this holy place the exclusively Muslim meaning.
Ekumeniczne perspektywy eklezjologii communio
Jagodziński, Marek (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
„Wierzymy, bo kochamy”. Teo-logiczny związek wiary, nadziei i miłości
Woźniak, Robert J. (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
The article proposes to treat the theological virtues (faith, hope, love) in their organic theological unity. It consists o f two main parts: the first one is dedicated to the main thesis and the second one shows the arguments for it (Augustin, Thomas Aquinas, John Henry Newman). The unity of faith, hope and love is a theological unity because it is based on the gift of God, on his communicative revelation (the concept of komunikative Offenbarungstheologie of the Vatican II) and it aims at the real participation in the divine, trinitarian life. The inner unity of faith, hope and love is shown on the base of the deduction from the Christian concept of revelation. The theological-phenomenological analysis of revelation of God, as exposed in Dei Verbum 2, leeds to affirmation of the necessity of the integrally existential response of man to God’s self-manifestation. If faith is the real answer to the revealing God, who out of his infinite love wants human beings to participate in his own trinitarian life, such faith has to include hope and love. From the other hand, Godes Selbstmitteilung in his revelation is the ontological (both catégorial and transcendental) communication of the divine life which makes possible human participation. God communicates his life (God reveals himself) through outpouring of faith, hope and love. These virtues are the means of the human participation in the Trinity. It comes from it, that faith, hope and love are the modalities of God’s own life. They can communicate the life of God only because they form part – in this or another way – of this life. The unity of theological virtues is grounded ultimately in the very God’s life, in the eternal, trinitarian communio personarum.
Powszechny zakres miłości nieprzyjaciół
Szmulewicz, Henryk (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Even in Jesus’ lifetime the principle of love for enemies seemed to be something revolutionary and unrealistic, although from the onset it enchanted with its beauty and nobility. It was not at once that those listening to Jesus took notice of the timeless significance of the love for enemies which he was proclaiming. Nevertheless, Jesus was untiringly teaching the universal character of love. He emphasized, that a neighbour is every single man. Hence, love is supposed to encompass all, both friends and enemies. The evangelical principle of love for enemies confirms the equality of all people in God’s eyes. All are equal in their dignity before God since all are sons of the same Father who is in heaven. Also, all are called to perfection just like the Father is perfect (compare Matthew 5:48). The dignity of a God’s child stems from the fact, on the one hand, of common origin of all people from one God the Creator; on the other hand, a man becomes a child of God thanks to God’s grace, entering the path of following God’s love. Especially in the latter point the childlikeness towards God ought to be expressed in loving God and those whom God loves, that is enemies, too. Only such love makes a man a true child of God. He who has a true love within himself, loves his friend in God and loves his enemy because of God. Love for God stimulates love for a neighbour. There is a close connection between the love for God and neighbour – he who does not love his neighbour does not love God as well; by the same token, he who loves his neighbour with supernatural love, by doing so loves God, too. For this reason the principle of love for enemies must not be separated from the order of love established by Jesus, “You shall love the Lord your God with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. And a second is like it: You shall love you neighbor as yourself On these two commandments hang all law and the prophets too” (Matthew 22:37-40). Thus, how are we to understand the universal scope of love for enemies? To give a synthetic answer to this question let us first consider that if a man treated God as his enemy – and, sadly enough, this is often the case – this should at least refer to God in the spirit of this love which Jesus recommended towards enemies. However, the main obligation to love enemies takes place when hatred sneaks into interpersonal relationships. In tum, towards Satan as an enemy, the human attitude has not changed – Satan has been and will be forever beyond the realm of love for enemies.
O nowy kształt społeczeństwa, religii i państwa. Idee Oświecenia w polskich zreformowanych kalendarzach XVIII wieku
Szczurowski, Rafał (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
A New Chapter in the History of the Pontifical Academy of Theology in Krakow the 612th Academic Year
Szczurek, Jan Daniel (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Kryzys nowacjański i jego wpływ na praktykę pokutną Kościoła
Sordyl, Krzysztof (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Wolność w prześwicie prawdy bycia według późniejszego Heideggera
Sołtysiak, Marek (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
„Secretum meum mihi”. Przyczynek do teologii mysterium u św. Tomasza z Akwinu
Roszak, Piotr (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
In the theology of Aquinas the concept of mystery has twofold function. First, in the epistemological sense, it consists in the conviction that our knowledge is limited. The characteristic obumbratio and the adequate way to know the mystery is through analogy. In this sense of mystery, faith and reason join in harmony, because ratio is always the norm of mysterium. On the other hand, in the theological sense, mystery for St. Thomas is the eternal plan of salvation which is revealed to all the people in Christ. He, as a Wisdom of God, reveals the secrets hidden from the creation of the world. Aquinas introduces two other terms which are linked to mystery: secretum which reveals total dependence on the will of God and sacramentum which express the permanent presence of the mystery in the history of the Church. The central point in this plan of salvation belongs to Christ, but to understand his person and his work, faith in the Trinity is necessary. That is why, Thomas develops the Trinitarian Christology and proposes the Unitarian vision of theology that permits to contemplate the presence of God in the history o f salvation. The Angelic Doctor expresses a special type of exegesis which proposes: to cultivate a theology secundum mysterium. Aquinas affirms the existence of only one mystery – the mystery of Christ – and it has three components: that the Son of God assumed our body, was conceived by the Holy Spirit and change the world through the grace of Holy Spirit (S. Th., II–II, q. 2, a.8c). The mystery of Christ has his prolongation in the Church which is contemplated by Saint Thomas as the “presence of mystery” in the world. For this reason, the Christian vocation for Aquinas is to be participes mysteriorum Christ”.
Wątek teologii religii w rosyjskiej filozofii religijnej
Kita, Marek (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Problematyka cnoty ubóstwa w Kościele zachodnim początków VI wieku. Na przykładzie tzw. Reguły Mistrza (Reguła Magistri)
Kasprzak, Dariusz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Undoubtedly the spreading of the cenobites ideal generated the radicalization of approach to the issue of possession and use of material goods in the 6th century Western Church. This realistic perspective which was already stabilized opinion in fourth-fifth century theology has been slowly fading. Private ownership was allowed for feudal lords but for ordinary people or monks it was simply the wickedness. Monastic spirituality in the “Regula Magistri” called for ridding oneself of possession. Ordinary monks hadn’t any property of their own. The only one owner in the abbey was living abbot. He managed all material goods and divided them among all the monks in his abbey. Monks shouldn’t find any pleasure in material goods because the only support that never fails is God. To reach Heaven should be the only monks’ desire. It seems, that, the trend to concentrate jurisdiction over the entire abbey’s property in the abbot’s power resulted from Roman civil law. Abbot managed the cloisters’ property in a way of corporative possession administration.
Obowiązki proboszcza zawarte w postanowieniach I Synodu Diecezji Tarnowskiej z 1928 roku
Kantor, Robert (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Czy Hawking i Penrose spierają się o to samo, co Einstein z Bohrem?
Grygiel, Wojciech Piotr (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2009)
Controversies between philosophical and scientific standpoints are known to greatly enrich the human intellectual endeavour. For example, the famous controversy on the nature of the universals appears at present in the context of the philosophy of mathematics. The issue of the ontological status of quantum mechanics gave rise to a clash between two most prominent minds of the early 20th century physics: Albert Einstein and Niels Bohr. A renowned contemporary mathematician, Michael Atiyah maintans, that the contemporary split between Roger Penrose and Stephen Hawking is to a certain degree the continuation of the Bohr – Einstein controversy. In his paper it is argued that Atiyah’s thesis holds only in a very approximate way. Arguments of physical and philosophical import show that Penrose and Hawking draw from the scientific legacy of both Bohr and Einstein and thus do not mirror the scheme of the disputation of their venerable predecessors.

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