Polonia Sacra, 2002, R. 6 (24), Nr 10 (54)

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Ożywienie kości a historia Izraela
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
When we are looking at the Menorah in front of the building of Israeli Parliament, Knesset, in Jerusalem we are struck by the central piece of the bas-reliefs with the scenes from the history of Israel – the fourth from the top and the fourth from the bottom on the main post of the Menorah. The relief presents in a suggestive, dynamic way the prophet Ezekiel, his robe blowing through as he is running across a field covered with dry bones. This is an illustration of a vision described in Ezek 37, 1-14. The vision refers to Babylonian Captivity, which was the result of a series of historical events. The seizure and abduction was a hard experience for the population of Judah. Yet the activity of Ezekiel saved the nation from losing faith and identity. The nation returned to its traditions; writing flourished, the works of the past were compiled. The captivity became a tool for purifying and strengthening the nation, which was brought back to life in a similar way to the dry bones from Ezekiel's vision. This is one of the more powerful visions which characterise The Book of Ezekiel. The entire pericope consists of two parts. The first part (lines 1-10) describes the valley of dry bones, which makes the proper vision, the second speaks of open graves; this part has an explanatory character. A certain period in history is closed but bones have not yet turned into ashes. The prophet's call and the breath of power of the Spirit will make a new nation. The old history of Israel is closed and a new period is bom; the period which we agreed to name Judaism. This is the moment of a thorough transformation; it is the basic and perhaps the most important turn in the history of Israel. The vision of bringing dry bones back to life through the prophecy of Ezekiel and the call to the Spirit in the whole history of Israel is materialised in an extreme effort of Jewish religious thought (to be specified in the Talmud and the Cabal), which is the fulfilment of a prophecy of a great army originating despite – what it seemed – a total defeat of Israel.
Świętość jako łaska i cel każdego powołania
Machniak, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
Santità cristiana intesa come partecipazione alla vita di Dio è il dono di Dio e nello stesso tempo lo scopo di ogni vocazione. Suo inizio è sacramento del battesimo, il quale lega a Cristo, dà la grazia di essere figlio di Dio e mostra l'ideale, al quale cristiano deve giungere con le sue forze. Uomo sperimenta la santità di Dio nella grandezza del cosmo e del mondo, nei suoi misteri e nella sua bellezza. La santità di Dio è presente pure nei segni: chiesa con suo spazio sacro, libro della Bibbia, crocifisso, immagine sacra. Infine, cristiano partecipa alla santità di Dio nei sacramenti, soprattutto nell'Eucarestia, nella quale lui si unisce a Dio attraverso i segni del Pane e del Vino. L'esperienza materiale di Dio spinge alla santità morale, vale a dire alla vita secondo i comandamenti. Cristo nel misteri dell'Incarnazione mostra la possibilità di sperimentare la sua santità seguendo l'esempio della sua vita nella povertà, umiltà e castità. I consigli evangelici sono la via per unirsi al Sacrificio di Cristo, il quale mostra la santità stessa di Dio. Accompagnare la vocazione sacerdotale e religiosa come la vocazione alla santità deve tenere conto tutte le dimensioni della santità: sia quel materiale presente nella liturgia, come pure quel personale come incontro con Cristo nei sacramenti e seguendo la sua vita.
La „Piccola Pentecoste” (Atti 4, 23-31) e i suoi testi paralleli
Rosik, Mariusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
Zasadnicze orędzie opowiadania, zwanego niekiedy „Małą Pięćdziesiątnicą” (Dz 4, 24-31) sprowadzić można do kilku twierdzeń. Wprowadzenie narratywne (4,23-24a), ukazujące wspólnotowy charakter mającej nastąpić modlitwy, wskazuje na misyjną naturę rodzącego się Kościoła. Inwokacja modlitewna (4,24b-25a) ukazuje Boga najpierw jako Pana (δεσπότης), wobec którego wierzący są sługami (δουλοι), a ich rola wyznaczona jest przez nakaz głoszenia orędzia o zbawieniu. Bóg ukazany jest również jako Stwórca oraz Ten, który przemawia przez Pisma, przez co prowadzi w rozwoju historię zbawienia. Mesjańskie odczytanie Ps 2, 1-2 (ww. 25b-26) interpretuje fakt prześladowań widzianych w dwupoziomowej optyce: najpierw w historycznej misji samego Jezusa, później w życiu Jego uczniów. Przyczyna prześladowań jest zawsze ta sama: fakt głoszonego słowa. Dwie petycje skierowane do Boga (4, 29-30) również koncentrują się wokół przepowiadania słowa Bożego: w pierwszej zgromadzeni proszą, by Bóg „wejrzał na groźby” spowodowane głoszeniem zbawienia, druga dotyczy udzielenia odwagi do kontynuacji tej misji. „Uzdrowienia, znaki i cuda” dokonywane przez „imię Jezusa” pełnią rolę argumentu potwierdzającego skuteczność głoszonego słowa. Rezultatem modlitwy (4,31), której przyjęcie potwierdza znak wstrząsu „miejsca, w którym przebywali”, jest ponowne (po Pięćdziesiątnicy) napełnienie Duchem Świętym i głoszenie z odwagą słowa zbawienia. Spośród licznych tekstów proponowanych jako narracje paralelne do Dz 4, 23-31, uwagę przyciągają trzy opowiadania. Łk 4, 16-30 ukazuje, że Bóg Ojciec jest aktywny w życiu Kościoła, jak był aktywny w historycznej misji Jezusa, a Duch Święty, który namaścił Jezusa, wypełnia także pierwszych chrześcijan. Wspólne motywy łączące Dz 4, 23-31 z Dz 2,1-36 to: działanie Boga Ojca, modlitwa, znaki Bożej obecności, głoszenie słowa Bożego i zstąpienie Ducha Świętego. W swej strukturze Dz 4, 23-31 przypomina modlitwę Ezechiasza (Iz 37,16-20; 2 Kri 19,15-19), który prosi Jahwe o ochronę dla zagrożonej Jerozolimy.
Dydaktyczne zasady nauczania związane z działaniami ucznia w procesie kształcenia w katechezie biblijnej
Stypułkowska, Beata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
The content of the presented paper is centered around a certain group of didactic principles of teaching and their significance in biblical catechesis. This group is constituted by the principles dealing with pupils' activity in the education process. Here belong the principles of: activity, individualisation and collectivity, self-dependence, and teaching the skills of learning. These principles guide the attention of a teacher towards the pupil as a person being the main and the most important subject of the education process. The results of education depend also strongly on the engagement and conscious acceptance of the didactic goals by the pupil. A single biblical catechesis realised in the course of the religion teaching is an element of biblical formation planned in the systematic and well-ordered way for the whole period of school education. A teacher cannot present basic biblical knowledge to his/her pupils during even the most skilfully given biblical catechesis. Moreover, the properly given biblical catechesis exclude such a possibility. Each lesson should lead to greater and greater self-dependence of pupils in gaining knowledge and skills of working with biblical texts. This goal can be obtained only if there are applied the didactic principles of teaching dealing with pupils' activity.
Problematyka społeczna w pismach i działalności pierwszego Biskupa częstochowskiego Teodora Kubiny (1880-1951)
Kowalski, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
Il y a cinquante ans, le 13.02.1951, mourait le premier évêque de Częstochowa, Teodor Kubina, docteur honoris causa de l'Université Jagellonne (13 décembre 1931). En 1923, il a inspiré l'érection de Grand Séminarie du diocèse de Silésie à Cracovie. En tant que premier évêque de Częstochowa il a ouvert en 1926, aussi à Cracovie, le Grand Séminarie de son diocèse, en lien avec la Faculté de Theologie de l'Université Jagellonne. De ce fait, l'effectif de la Faculté de Theologie s'est truvé augmenté et ainsi cette Faculté a obtenu du Ministère l'accord pour la création de trois nouvelles chaires. Mais pour son activité sociale, l'Universite Jagellonne a gratifié Monseigneaur T. Kubina du titre de doctour honoris causa. En tant que vicaire, puis curé (à Kołobrzeg, Berlin, Katowice) entre 1907 et 1925, il s'est intéressé au sort des ouvrières saisonniers polonais en Allemagne. Il a été un élément actif dans le processus plébicitaire pour la réunion de la Silésie au terrioire polonais, permettant ainsi que la Haute Silésie devienne polonaise. Monseigneur T. Kubina entre 1926 et 1939 a dynamisé l'emigration polonaise d'Amériques Nord et du Sud, dans sa foi. Il a aussi sollicité du Saint Siège la nomination d'évêque d'origine polonaise, pour les diocèses d'Amérique du Nord ou il y avait un forte concentration de population polonaise (Chicago, Buffallo). En terre polonaise, Monsegneur T. Kubina a été le porte-parole de la justice sociale, il a défendu des ouvriers en situation difficile, il a critiqué le capitalisme et son exploitation. Pour cela il été acussé auprès le Saint Siège (1931). Pourtant c'est à cette même époque que le Pape Pie XI préparait son encyclique Quadrogesimo Anno et le Saint Père a compris l'évêque avec qui il est tombé d'accord. En effet il semblerait que certaines pensées sociale de Monseigneur T. Kubina se trouveraient dans cette encyclique, entre autres les thèmes de «justice sociale» et d'«amour social».
Wczesna myśl społeczna i narodowa księdza Teodora Kubiny (do 1909 roku)
Trąba, Mariusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
Studies in Wrocław, and especially in Rome, enabled T. Kubina to get in touch with the latest ideological movements in the Catholic social teachings and also with the current literature on this subject. But most of all, they resulted in his contacts with prominent Catholic activists and social thinkers, out of whom the Jesuits, Fr. J. Biederlack and Fr. W. Piątkiewicz, had the greatest influence on his person and views. This influence brought about an unusually large number of publications on social issues, which T. Kubina published in the years 1905-1907. They are mainly characterized by an attempt of implanting German and Italian models of practical Catholic social activities on the Polish ground. The issues dealt with in this publications i.e. caring for economic emigrants, organizing Catholic social associations, forms of work on raising social and cultural consciousness of the society will be present in Fr. T. Kubina's ministration as a curate, a parson and a bishop. A characteristic feature is that T. Kubina treats social activity as cultural activity, i.e. he claims that social work should focus mainly on raising cultural standards of the society in manifold aspects – religious, economic, politiceli and social, and in all its classes. The first years of his ministration in the Upper Silesia region proved that he was not merely a theoretician but he tried to implement social activities he postulated by organizing and developing associations of Catholic workers and craftsmen.
Bóstwo i człowieczeństwo Syna Bożego w prologu Listu do Hebrajczyków
Bogacz, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
The paper asks a question about the nature of the Son of God as shown in the prologue to the Letter to the Hebrews. Does it show the divine or human nature? It turns out that in the prologue to the Letter the author perceives His human nature (the second verse) and soon after, the divine (the beginning of the third verse), and – writing about the clearing of sins – the thought of the human nature of the Son of God returns to show His elevation. The fourth verse is a transition to the first part of the Letter and heralds its subject of superiority of the Son of God over the angles.
Cele i zadania polityki oraz zobowiązania polityczne w świetle nauczania Kościoła
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
The nature of human makes him or her a social being. Thus, in order to ensure one's proper development, he or she needs involvement in interpersonal relations. This is assured also by political community created by country. Common welfare for all citizens is the main aim of politics. On the way to it country should follow the rule of the subsidiary. Politics, as rational and conscious act of man, is characterised by moral responsibility. Everybody has right and duty to take part in life of his or her political community. Everybody has right to contribute to creating its common welfare and is obliged to responsible participation in political life. In its narrow meaning, politics is understood as participation in governing and endeavours of keeping it. Only those who have proper skills and qualifications are obliged to practise politics in the above mentioned sense. On the other hand, in its broader meaning, politics is about taking part in parliamentary elections. All citizens have right to and are obliged to participate in political activity conceived in this way. Church, as a social community, fulfils its right and duty to participate in political life through the activity of the laymen. The consecrated people have the right to express personal political views and to make choices on their own. They should not, though, engage in political life directly as members of political parties or government representatives.
Zainteresowania studentów Papieskiej Akademii Teologicznej
Chymuk, Maria (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
L'auteur a mene deux fois les recherches qu'ell avait fini entre 1997-2000 au sujet des interets des etudiants qui frequantes une Etude Pedagogie dans l'Academie de la Teologie de Pape. Le résultat de ces deux recherche se sont releves très semblable. Les etudiants définissaient leur raport a la religion, leur hobby, leur engagement dans les bien culturels comme la lecture, le theatre, le cinema, le video, la musique. Ils se sont décrits comme les realites et de realists. Personne parmi eux ne se releve pas un materialist. Il exprime aussi ses opinion politique orientation sociologique et le rapport au patriotisme. Ils ont exprimes ses opinion au sujet des valeurs de la vie qu'ils epruvent,sur la premier place ils ont mis les valeurs positive tel que la fidalite pour la religion, la moralité, l'amour pour son partnaire, le bien de leur famille, la confiance aux gens. Cependant la petite partie d'eux a exprime leur interets dans la course vers la célébrité, les sex, une joli voiture, la bonne et des belle habits. Selon ces recherches ils se releve que etudiants mettent sur la premier place le bien d'exprit et n'atache pas l'intention sur les biens materieles. Cela signifie que la direction d'éducation l'universite et bonne. On peut seulement souhaiter le progress dans cette voie.
Życie i posługa kapłanów w świetle Synodów Adama Stefana Sapiehy
Dyduch, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
L'arcivescovo di Cracovia card Adam s. Sapieha convoco due sinodi diocesani: il primo nel 1923 e il secondo nel 1938. I sinodi hanno avuto come scopo il rinnovamento religioso dei fedeli e adattamento della legislazione diocesana alla legislazione della Chiesa cattolica e a quella della Chiesa polacca. I sinodi si occupavano della vita dei sacerdoti i di loro servizio pastorale. Invitavano i sacerdoti, come servi di Dio e guide dei fedeli a giungere alla santità imitando Cristo e compiendo con fervore loro impegni sacerdotali. Raccomandavano pure di intraprendere il servizio pastorale specialmente nella catechesi e nell'esercitare i sacramenti.
Asystencja przy zawieraniu małżeństwa w parafii wojskowej (garnizonowej) według konstytucji apostolskiej Spirituali militium curae
Dudziak, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
Der Verfasser stellt im Artikel die Frage vor, ob die Delegation und Subdelegation zur Eheassistenz vom Militärordinarius sowie vom Militärpfarrer im Lichte des Codex Iuris Canonici zusammen mit den Verordnungen der Apostolischen Konstitution Spirituali Militum Curae vom Jahre 1986 gegeben werden dürfen. Vor allem wurde vom Verfasser die Amtsnatur des Militärordinarius und des Militärpfarrers genau beschrieben. Dann hat er die Möglichkeit der Delegation und der Subdelegation überlegt. Das Problem steht doch darin, daß die kirchliche Gewalt des Militärordinarius und des Militärpfarrers im kanonischen Sinn von der Natur Personalgewalt nicht aber Ortsgewalt ist Nach der sorgfältigen Analyse hat jedoch der Verfasser festgestellt daß der Militärordinarius wie auch der Militärpfarrer jene Delegation und Subdelegation weitergeben dürfen. Obwohl ihre kirchliche Gewalt im kanonischen Sinn personal ist, doch die päpstliche Konstitution Spirituali Militum Curae vom Jahre 1986 ihnen beiden diese Personalgewalt gründlich spezifisiert hatte. Sie machte es in diesem nämlich Sinn, daß jene Personalgewalt des Militärordinarius und des Militärpfrarrers mit der Ortsgewalt des Diözesanbischofs und mit der Ortsgewalt des Ortspfarrers gemeinsam, das heißt „kumulativ” ist („potestas cumulativa”). Deswegen hat die kirchliche Gewalt des Militärordinarius und des Militärpfarrers ein wahrhaftes Verhältnis und eine tiefe Analogie. Mit der teritorialen Gewalt des Ortsordinarius und des Ortspfarrers. Deshalb werden diese Delegation und Subdelegation vom Kanon 1111 § 1 des Kirchenrechtskodex nicht als ungültig verdammt.
Wolność i duchowość człowieka wyznacznikiem postępu
Drzyżdżyk, Szymon (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
A programme Revival of Spirit – Constructing of Freedom, of which we are reminded by Mirosław Dzielski – owing also to a book “Bóg, wolność, własność” (God, Freedom, Ownership) published on the occasion of his 60th birthday – comprises not merely testimony about his historical instinct but offers something much more important. The programme provides clear proof that Dzielski understood that the 21st century would not be a century of ideology but of constructing a society which would struggle to define humanity through solving moral, religious, intellectual, economic and cultural problems; the society which would struggle to define its spiritual identity. Already today this identity is far from clear. Our civilisation does not listen to the voice of those who see the reasons of tensions of our consciousness so painfully tom by an illusory world of commerce, which – treating itself as the only genuine reality – does not need spirituality. Here lies the danger. Questions remain the same. What changes is the range of problems and the ways of solving them. Spirit and freedom remain the guarantor of our independence and the condition of real progress.
Na obraz Boży (Rdz 1, 27). Praca jako kontynuacja dzieła Stwórcy
Hałas, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
L'articolo presenta la teologia biblica del lavoro a base dell'esegesi approfondita del racconto sacerdotale sulla creazione (Gen 1, 1 - 2, 4). L'idea più importante di questa pericope è la somiglianza dell'uomo a Dio, espressa nella costruzione parallela ben elaborata, dove il concetto stesso è ripetuto quattro volte (Gen 1, 26 s). Quest' assomigliare consiste nel governare il mondo e nel lavoro, che dev' essere imitazione e continuazione dell'opera creatrice di Dio. L'opera di Dio è presentata nel racconto biblico come melakah, cioè lavoro di carattere soprattutto intellettuale, che consiste nel concepire un progetto e impartire disposizioni. Nell'ordine divino: siate fecondi e moltiplicatevi (Gen 1, 28) bisogna vedere non soltanto la procreazione ma il lavoro formativo in diversi sensi.
Eklezjalny wymiar pokuty w Listach św. Bazylego Wielkiego
Kaczmarek, Sylwia (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
Il cristiano di oggi, influenzato dal modello dell esagerato individualismo, non riesce a capire l'aspetto ecclesiale della penitenza. Analizzando le „Epistole” di san Basilio il Grande, e specialmente le tre Lettere canoniche, troviamo una disciplina penitenziale sconvolgente per noi. Per i peccati gravi la Chiesa del IV secolo imponeva pene, che potevano durare venti, trenf anni, o anche tutta la vita, e avevano carattere pubblico. Già il fatto di poter avere accesso alla penitenza esigeva alcune condizioni. Descrivendo le pratiche penitenziali tipiche per i quattro gruppi dei penitenti: piangentes, audientes, prostrati e stantes, l'articolo espone gli aspetti ecclesiali della penitenza. Tra di essi si può enumerare: 1. l'allontanamento del peccatore dall'Eucaristia e dalla comunità cristiana; 2. il ruolo del vescovo, come reppresentante della Chiesa e reppresentante di Dio, neU'indicare la penitenza e controllare il suo procedimento; 3. la forma pubblica della penitenza, che oltre allo scopo espiatore e terapeutico ha anche uno scopo pedagogico; 4. la partecipazione della comunità ecclesiale alla penitenza attraverso la preghiera. Come il peccato ha indebolito la Chiesa, così la penitenza, in particolare l'aspetto dell'ardore e della perseveranza del penitente, contribuiscono alla fortificazione della fede e dello zelo dei cristiani; testimoniano che, con la grazia di Dio, il cristiano può vincere il peccato e nella comunità della Chiesa ritrovare la via che porta all'eternità.
Piekło i potępienie w islamie
Kościelniak, Krzysztof (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
Dieser Artikel stellt die muslimische Ideen über die Hölle und die Verdammung dar, die man in Koran und Sunna gefunden könnte. Im Gegensatz zu anderen Religionen hat der Islam eine entwickelte Eschatologie, innerhalb derer die Hölle einen wichtigen Platz einnimmt. Die Hölle selbst heißt gewöhnlich an-när, «das Feuer», «der Ofen». Die muslimische Hölle setz sich macht der gängigen Vorstellung aus «sieben Schichten» zusammen. Die erste Tiefe ist den sündigen Gläubigen Muslimen Vorbehalten und sie wird, sobald der letzte ins Paradies eingegangen ist, zerstört. Darauf folgen die Schichten den Juden, den Christen, den Götzenanbetem - und zum Schluss den «Heuchlern», derer die schlimmsten Qualen harren - vorbehaltenen Höllen. Die Hölle «ist ein loderndes Feuer» (Koran LXX, 15), in dem die «Unseligen» vor Schmerzen «laut aufheulen und hinausschreien, und darin weilen, solange Himmel und Erde währen - soweit dein Herr es nicht anders will» (Koran XI, 106-107).
Wydział Teologiczny Uniwersytetu Jagiellońskiego. Ostatni etap
Kubiś, Adam (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
Schon zwei Monate nach dem Ausbruch des Zweiten Weltkrieges – genau am 6. November 1939 – versammelte der Chef von Krakauer Gestapo Dr. Bruno Müller alle Professoren, Dozenten und Assistenten der Jagiellonen Universität, um „den deutschen Standpunkt über die Wissenschaft und die akademischen Hochschulen” vorzustellen. Die Rede von B. Müller begrenzte sich auf die Information, dass alle anwesenden Zuhörer, die in der Aula Ne cedat Akademia in Collegium Novum waren, feindlich deutsch angestellt sind und deswegen die deutsche Gewalt gezwungen ist, sie in Haft zu setzen. Insgesamt sind 183 Personen zum Konzentrationslager in Sachsenhausen deportiert worden. Dieses Ereingis ist als Sonderaktion Krakau genannt. Die Theologische Fakultät hat zu dieser Zeit 14. Lehrstühle gehabt. Von den 14. Professoren nur 2, die zur Versammlung nicht gekommen sind, sind in der Freiheit geblieben. Im Artikel ist ausführlich über das Schicksal der Verhafteten geschrieben. Hier sagen wir nur, dass über eine Hälfte des Lehrkorps der Theologischen Fakultät während des Zweiten Weltkrieges – auf verschiedene Weise – ums Leben gekommen ist. Es waren auch die Fälle einfacher Erschiessung. Einige von den verstorbenen Professoren konnten noch eine lange Zeit für die Entwicklung der theologischen Forschung zu arbeiten. Nach dem Zweiten Weltkrieg ist die Theologische Fakultät nur 9. Jahre an der Jagiellonen Universität geblieben. In diesem Zeitraum haben 909. Priester mit dem Diplom magister ihre Studien beendet. An der Fakultät sind auch 188. Priester promoviert worden. Priester Karol Wojtyła wurde zum Promotionsbuch unter dem Datum 16.12.1948 eingeschrieben. Unter den Priestern, die Krakauer Theologische Fakultät 1945-1954 beendet haben, befinden sich 31. Bischöfe, 4. Kardinale und 1. Papst – Johannes Paul IL Dr. Wojtyła habilitierte sich an der Krakauer Theologischen Fakultät als letzte am 3. Dezember 1953. Die Aufhebung der Theologischen Fakultät an der Jagiellonen Universität war von den Kommunisten systematisch vorbereitet. Der Artikel nennt verschiedene Methoden dieser Vorbereitung aus. Am wichtigsten sollte man erniedrigende Vorschritte mit den wissenschaftlichen Arbeitern der Theologie erwähnen. Nur in den Jahren 1945 und 1946 hat das entsprechende Ministerium in Warschau 3. Ordinarien und 4. Habilitationen genehmigt. Eine Habilitation ist abgelehnt worden. Nachher bis zum Jahr 1954 sind alle Vorschläge zu den Nominationen von Professoren und Dozenten, die vom Senat der Jagiellonen Universität positiv gebilligt waren, haben keine Antwort von Warschau bekommen. Am 11. August 1954 hat die polnische Regierung entschieden, die Theologische Fakultät der Jagiellonen Universität in die so genannte Katholisch-Theologische Akademie nach Warschau zu versetzen. Die Professoren und Dozenten als auch andere Gelehrten, die die erzwungene Entscheidung der kommunistischen Behörde angenommen haben, wurden gleichzeitig bestätigt und entsprechende Lehrstühle erhalten. Aber nach der Erlassung aus dem Gefängnis, von Kardinal Stefan Wyszyński mussten sie am. 30. September 1957 „freiwillig” nach Krakau zurückkehren. Der Heilige Stuhl hat die Katholisch-Theologische Akademie in dieser Zeit nicht anerkannt. Man solle noch bemerken, dass sie eine kleine Gruppe bildeten.
Kościół a świat reklamy
Ligęza, Kazimierz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
It is difficult to imagine our modem world without advertising. We encounter it everywhere. Advertising dominates especially mass media, with which it is closely associated. Big influence of the contents of advertising on mentality and morality of contemporary man was bound to evoke considerable interest of the Church. Numerous documents Magisterium Ecclesiae, in which the complex phenomena of the world of advertising are discussed, are a proof. Assuming positive approach towards electronic media the Church sees in them a great opportunity to preach the Good News, also within the media. Guarding integral development of man and his supernatural vocation, however, the Church points out, among other things, the dangers resulting from uncritical reception of the contents of advertising. To play a positive role in social life advertising has to observe moral order in the first place. This includes respect of man's dignity and care for the truthfulness of advertisements. Hence, an indispensable warrant of proper influence of advertising business is a wellformed, responsible conscience of this sector's employees and moral maturity of recipients of advertisements.
Zbawienie dzieci nie ochrzczonych? Niejasna doktryna – mocna nadzieja
Łukaszuk, Tadeusz Dionizy (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
The paper looks into the matter of redemption of the children that died without being baptised. The basic question is: Are they redeemed? The Church's binding doctrine has no unequivocal answer. The lack of doctrinal unequivocality has a negative effect on pastoral treatment of this matter. Starting with doctrinal unequivocality the author goes on to underline an unfailing hope of redemption for all children, including those that were not baptised. Grounds for this hope might be found in the first place in what Jesus Christ said about children. He grants them the right to the Kingdom of heaven (cf. Mt 19,15). The attitude of the Church, which never approved of Augustine's conception of condemnation in hell or the mediaeval theory of Limbus, lets us cherish a hope of full redemption for non-baptised children. Serious contemporary theology, taking into account personal dimension of every human being, not excluding an infant, grants them a possibility – as known by God Himself – of moving from the state of the original sin to the state of total friendship with God.
Współdziałanie chrześcijanina z Duchem Świętym wg Ga 5, 22-23
Misztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
„Il frutto dello Spirito (...) è amore, gioia, pace, pazienza, benevolenza, bontà, fedeltà, mansuetudine, dominio di sé” (5, 22-23). Queste parole potrebbero essere capite come la definizione e il programma della vita cristiana. Già per questo motivo il testo appare come interessante e vale la pena approfondire il suo messaggio. Per raggiungere questo scopo prima di tutto bisogna rispondere alla questione se in Ga 5, 22-23 si tratta dello Spirito Santo. Visto per es. come nella Lettera ai Galati l'Apostolo utilizza la parola πνευμα la risposta positiva è più probabile. Nella Lettera ai Galati abbiamo alla nostra disposizione una ventina di testi con il sostantivo in questione. Salvo Ga 6, 18 la parola πνευμα nella Lettera ai Galati possiede sempre il senso teologico forte. Anche in Ga 5, 22-23 l'Apostolo attribuisce al πνευμα il ruolo del principio di vita cristiana dove questa ultima è compresa come la via di salvezza. In altre parole: la vita cristiana e la sua salvifica conclusione sono il frutto dello Spirito. Per capire meglio il messaggio sulla vita cristiana come il frutto dello Spirito vale la pena analizzare gli altri testi di corpus paulinum dove si trovano le espressioni simili. Sulla base di questi la vita cristiana si presenta come un generoso dono divino che consiste anche in una collaborazione con Dio. Solo Dio può salvare. Ma si vede che secondo il corpus paulinum questo non significa nessuna passività da parte dell'uomo. Ecco uno dei principi fondamentali anche per la spiritualità cristiana per quanto riguarda la sua parte teoretica e la sua parte pratica. In questo modo si può capire meglio anche la metafora di frutto dello Spirito. Il solo ed unico Spirito suscita e conduce alla plenitudine la sola ed unica vita cristiana. Ma questa vita è una ricchezza di aspetti che provengono dallo stesso unico Spirito. Un esame della caratteristica di frutto dello Spirito in Ga 5, 22-23 fa vedere la sua unicità e ricchezza non solo nei diversi concreti atteggiamenti ma anche come il seguire delle Persone divine, come il partecipare alla Loro vita, ai Loro atteggiamenti e intenzioni.
Duchowość chrześcijańska dawnej Rusi – Ukrainy
Nowakowski, Przemysław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
Considering Christian spirituality we can speak of its different kinds depending on which nation of the big family of Christian nations we analyse. This is particularly justified in the case of eastern Christianity, where the process of inculturation influences theology, liturgy and spirituality very clearly. Eastern Slavs joined the christened peoples rather late – at the time when the basic framework of ecclesiastical life had already been formed. The spirituality of the Kiev Ruthenia continued Greek and Byzantine traditions but it adjusted the accepted patterns to its individual character thus creating its own profile of sainthood. The paper presents a few examples of the most widely-known saints of ancient Ruthenia and classifies them in several groups (monk, martyr and ruler saints). In this way a picture of spirituality of the first centuries of Christianity in Ruthenia – Ukraine is sketched. It is to this old, genuine spirituality, enriched by peculiar, national characteristics, that Ukraine – now undergoing its revival process – turns in search of identity of Christian roots.

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