Itinera Spiritualia, 2018, Vol. 11

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/30981

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Podążanie Józefa Kalinowskiego ku Bogu – wewnętrzne zmagania i powrót do praktyki sakramentów
Wilkowski, Eugeniusz (Wydawnictwo Karmelitów Bosych, 2018)
At the time of his studies, the later saint Józef Kalinowski loosened his relationship with God. As a result, he stopped receiving sacraments. This took place when he was still a young man, pursuing answers to the basic questions regarding the human existential structure. This period was marked by seeking constant values and the meaning of life. However, Józef did not reject God, the Church, or the Christian Tradition. Even during those diffi cult years, God was always his anchor, his sole point of reference. Amidst his internal struggles, his relationship with God was growing and maturing. It goes without saying that the January Uprising and his exile to Siberia also left their mark on his path to God.
Autonomia i komunia w Karmelu Terezjańskim w świetle konstytucji apostolskiej „Vultum Dei quaerere” i instrukcji wykonawczej „Cor orans”
Wilkowski, Rafał Aleksander (Wydawnictwo Karmelitów Bosych, 2018)
Autonomy is a very complex term and both the apostolic constitution Vultum Dei quaerere and the implementing instruction Cor orans clearly illustrate this. Autonomy is not to be understood only in the perspective of the independence of the monasteries one from another, nor in the perspective of the independence of the monasteries from the male branch of the Order and the bishops. It is to be understood especially in the perspective of their capacity to continue living independently. This means being able to assume responsibly various vital functions in community (governance, formation, administration of goods) and being able to make good decisions. Autonomy is not granted; it is recognized. However, it is recognized in accordance with the actual situation of the community. What is striking in Vultum Dei quaerere and is new about this apostolic constitution, is this broader vision of autonomy of life. This had been talked about in recent years, but the emphasis was almost exclusively on two elements: the minimal numer of nuns, but without precise specifi cation, and the ability to govern. Sometimes, they are the two basic conditions for autonomy of life indicated. But as VDQ clearly affirms, they are not the only ones. The elements listed in art. 8, § 1 of VDQ “ought to be considered comprehensively and in an overall perspective”. The autonomy that is well-lived opens itself up to relationships. The autonomy that is poorly-lived transforms itself into closure, into isolation. It is very significant, that in VDQ nn. 28–29, autonomy is considered above all under the subject of relationships with other monasteries. Autonomy is placed in the context of the theology of communion and draws from it its authentic interpretation. In the apostolic constitution, the Holy Father clearly reasserts that the autonomy of monasteries should not be a motive to isolate oneself from others. As it appears, just the negative experiences of isolation of many monasteries have urged the Pope to update the legislation on this topic. The proposal is very clear: the federations (cfr. VDQ, n. 30). By means of VDQ, the Holy Father makes it obligatory for all monasteries to belong to federations (cfr. VDQ, art. 9, § 1). Juridically speaking, by means of the federations, and without detriment to the canonical autonomy of each monastery sui iuris, a greater coordination is sought, along with mutual help among the various monasteries. Nevertheless, the federations are not just operative structures in order to organize some common course or to transfer some nun, etc. They are structures of communion. Therefore it is necessary to form a mentality of walking together, sharing the joys and the sorrows of such a journey, thinking with the categories of a family, overcoming all forms of individualism and closure. The life and the writings of St Teresa are of great importance in order to have an adequate understanding of the federations. In founding the Carmels, St Teresa established a network of communication between them. Communication through letters has helped for an authentic communion of life to grow in the “community of communities”, allowing for an exchange of sorrows and joys.
Ku filozofii przyjaźni. W dialogu z Platonem, Arystotelesem i św. Teresą od Jezusa (część III)
Wach, Albert Stanisław (Wydawnictwo Karmelitów Bosych, 2018)
The article constitutes the third part our study of the philosophy of friendship. It presents a sort of dialogue between three great experts in this field: Plato, Aristotle and St Teresa of Avila. They gave testimony to the central place of the idea of friendship in their respective times, and they help modernity to retrieve it. The first point in the third part of this study takes up again the question of the interpersonal relationships, and, specifically, describes various types of friendship (3.4). St Teresa distinguishes only two types of friendship, whereas Aristotle speaks of three. Their reflections have an existential value in that they help us to distinguish authentic from inauthentic forms of friendship. The study proceeds by considering friendship as virtue (3.5) and friendship as affection (or passion) (3.6). These two concepts are fundamental for understanding friendship as such. The first (virtue) brings out the ideal signifi cance of friendship. The second (passion) speaks of its significance in reality. These meanings are distinct, but not opposed. The final point of this study, and the final element in the dialogue between Teresa and Aristotle, picks up again the question of the two related but distinct concepts, namely “friendship” and “love” (3.7). Aristotle and Teresa are in agreement that “friendship” and “love” are not identical: at times they are very close, but at times their meanings are quite distant. Aristotle speaks more of friendship (because of its political significance for the polis); Teresa on the other hand stresses more the significance of love (because of its significance for spousal relationship with God). In the light of this discussion of the relationship between Aristotle and Teresa, allows us to draw certain conclusions: namely, that their understandings of friendship are very close, but Teresa’s vision does not depend on Aristotle’s in a slavish way. Teresa, living many centuries after Aristotle, benefits from Aristotle’s discoveries but goes beyond them by developing her own position. This Teresian understanding is seen above all in the possibility of friendship with God, and in the erotic significance of love in human life.
La maladie de Thérese Martin et la guerison par la Vierge Marie
Pawłowski, Krzysztof (Wydawnictwo Karmelitów Bosych, 2018)
The sickness from which Therese was suffering when she was ten years old was diagnosed by physicians as neurosis. She diagnosed it herself as an effect of a demon’s attack. Are these two diff erent opinions so contradictory that they exclude each other? No necessarily so. John Paul II, in his Fides et ratio, says that truth acquired through natural reason does not render useless the truth of faith. While appreciating the medical point of view, a theologian should not be satisfi ed with this level of interpretation. It is so in this case because Therese dedicated seven pages of her autobiography to recounting her difficult experience in order to express, above all, her faith. “The sickness came from the demon.” We should respect this as Therese’s discernment. She expressed her opinion at the time she was writing The Story of a Soul. This means that it came about when she already reached the summit of union with God. In this period of spiritual life, a person receives the gifts of spiritual perception and the discernment of spirits. According to Saint John of the Cross, Satan driven by jealousy becomes very active toward a person who, progressing on his or her way to God, is at the moment of transition from sensual tasting to the solitude of the spirit. It does not rule out the activity of God, who while introducing the soul of Therese to the night of the senses, wants to set Therese free from disordered attachments to the image of her mother, however she might be depicted in the mind of a ten-year-old child. Therese does not analyze her life in terms of St John of the Cross’ “dark night” but has her own interpretation of events. If the Passion and Resurrection of Christ are one paschal mystery, in the same way, sickness and the return to good health are one theological event. A situation that looked hopeless from a human point of view had to lead to a surprising healing, and through it, to amazement because of this act of salvation. “The sickness was not meant to lead me to death but is more like a sickness of Lazarus, which endowed God with glory.”
Tematyka listów św. Rafała Kalinowskiego do rodziny
Gogola, Jerzy Wiesław (Wydawnictwo Karmelitów Bosych, 2018)
Writing about the topics of Józef Kalinowski’s letters to his family required a certain approach: first, at least a brief introduction regarding the four-volume collection of these letters; second, the explanation of what the word “family” meant to Kalinowski; third, focusing on a selected group of letters, namely on the thirty-two letters addressed to the Saint’s brother Wiktor and his wife Maria (Masia.) The analysis of these letters leads to the conclusion that their topics are not of the highest importance. Kalinowski alludes to similar things in every one of them: personal issues, current situation, matters pertaining to the January Uprising, to the nation, to fellow man, as well as matters regarding the practice of one’s faith. What does come across as most important is the contact with his kin by means of exchanging letters. Moreover, all of these letters disclose the true spiritual profi le of the Saint; and it differs from the way he was commonly, and superficially, perceived by others.
Jerzy W. Gogola, Św. Jan od Krzyża dzisiaj. Doktryna sanjuanistyczna w świetle współczesnej duchowości, Kraków (Wydawnictwo Karmelitów Bosych) 2018, s. 264
Nyk, Piotr (Wydawnictwo Karmelitów Bosych, 2018)
El Itinerario Carismático Del Carmelo Teresiano A La Luz De La Vida Y Obra De Sus Santos Y Beatos (1568–2018). 450 Aniversario
Fernandez, Ciro García (Wydawnictwo Karmelitów Bosych, 2018)
This essay on the 450-year history of the Teresian Carmel focuses on the charismatic journey made by the most representative figures, from the time of the founders until our own day. We explore this charismatic experience under three headings: as spiritual journey, as communion with God, and as apostolic mission. This focus on the charismatic experience helps us to perceive more clearly the different phases in the history of Carmel. The common denominator, or the golden thread running through these various experiences, is the theme of searching, seeking, and it speaks powerfully at a theological, an anthropological and a charismatic level. This hermeneutical key draws its inspiration from Pope Benedict XVI and Pope Francis. The searching, seeking, results in a host of different paths which enrich the Charismatic history of Carmel. The essay concludes by bringing out the cultural dimension of this experience – that “lifestyle and sisterly manner” – which finds its expression in the literary, poetic and humanistic tradition of the Teresian Carmel.
Dar Ducha Świętego i jego implikacje etyczne dla wspólnoty Kościoła na podstawie Dz 2, 1–41
Bieliński, Krzysztof (Wydawnictwo Karmelitów Bosych, 2018)
The article speaks about the signifi cance which the coming of the Holy Spirit had for the early Church. The first part of the text, which focuses on the Pentecost narration (Acts 2:1–13), shows that in the theology of the Acts of the Apostles the phenomenon of the Pentecost marks the moment when the fi rst disciples of the Risen Christ open to a language hitherto unknown to them, to a sign and the outer manifestation of a new heart. Thanks to the outpouring of the Holy Spirit, the community of the disciples became the Church. The gift of the Spirit gave them the creative ability to communicate despite human diff erences, dissolved the barriers between tchem and brought about their unity. The next three passages of Peter’s Pentecostal Sermon (Acts 2:14–41), presenting the theological and redemptive meaning of the Pentecost, are analyzed in the second part of the article. Peter’s speech constitutes Luke’s interpretation of the phenomenon of the Pentecost which should be understood as the inauguration of a new epoch (Acts 2:15–21), the fruit of Jesus’ Passover (Acts 2:22–36), and the call to respond to the gift “from above” in the act of conversion and through accepting baptism in the name of Jesus (Acts 2:37–41). The third and last part of the article presents three most important ethical implications (in Luke’s rendering) which constitute the expected reply of the Risen Lord’s disciple to the gift of the Holy Spirit. The essence of the moral message of Luke’s Pentecostal narration can be expressed in the following exhortations: to walk the path of good in the footsteps of Jesus anointed with the Holy Spirit; to give witness and to proclaim the Gospel about the redemption available in the Risen Christ; to be open to dialogue and to the brotherhood of all.

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