Polonia Sacra, 1998, R. 2 (20), Nr 2 (46)
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Pozycja Przemówienie na spotkaniu z okazji 600-lecia Wydziału TeologicznegoWojtyła, Karol (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)Pozycja Ewangelizacja przez głoszenie praw ludzkich w ujęciu Kardynała Karola WojtyłyDyduch, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)The Bishops’ Synod of 1974 was dedicated to the evangelization in the contemporary world. Cardinal Karol Wojtyła, Archbishop of Kraków, took part in its preparatory works and then in its deliberations. In the conformity with the rightly read Gospel, he tought that tyhe defence and promotion of human rights and dignity are the inseparable elements of evangelization. During the Synod, while performing the momentous functionof of relator, he manifested the personalistic method of evangelization. After the Synod was concluded, he propagated the Synod’s teaching on human rights.Pozycja Próba klasyfikacji biblijnych gatunków literackichJelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)Nella Sacra Scrittura Dio parlò a modo umano, condizionato storicamente, perciò ogni testo biblico richiede un’interpretazione adeguata che comincia dall’identificazione del genere letterario di un dato testo. I testi etterali vengono classificati in diversi modi che non sono sempre adeguati all’analisi della Bibbia a causa della sua particolarità culturale. La Bibbia possiede generi letterari specifici radicati nella letteratura dell’antico Medio Oriente e in parte originali. I documenti della Chiesa raccomandano di prendere in considerazione nell’esegesi la diversità dei generi letterari nella Sacra Scrittura. Si è tentato diverse volte di classificare i generi letterari biblici. In questa comunicazione viene presentata una nuova prova di tale classificazione che non si basa sui criteri esterni, ma sulla Bibbia stessa e sul suo messaggio fonarne ntale. La Bibbia nel suo insieme costituisce un genere principale, è un lib ro su lla salvezza. La dottrina biblica sulla salvezza dimostra divini interventi salvifici nella storia e insegna come vivere per rispondere alla chiamata di Dio. Questi due motivi permettono di individuare due giuppi fondamentali di generi letterari: quelli storici e quelli sapienziali. Ognuno di questi gruppi comprende numerosi generi particolari. Esistono pure generi misti: insegnamenti dei profeti e descrizioni dell’alleanza, che sono di carattere sia storico che sapienziale. Un genere a parte costituiscono i testi di preghiera.Pozycja O tak zwanym „największym sukcesie” Szatana poważnie (Temat do rzeczowej teologicznej refleksji)Łukaszuk, Tadeusz Dionizy (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)There is a saying that circulates among people ascribed to Ch. Baudelaire that the Satan’s greatest success is to make people believe that he does not exist. This is to be accomplished with co-operation of contemporary theologians – even shepherds – if all of them restrain themselves from speaking about devil and his unworthy action. In this situation theologians seem to be co-creators of the Satan’s triumph. This article contradicts legitimacy of such a primitive thinking showing that theologians fulfil their essential task, when they ask about proper substance and biding satanic declarations of the Holy Scripture and Tradition. The unquestionable Satan’s success seems to be the excessive interest shown to him and his action. The Satan’s presence in human minds has always lead to a pitiful state showing liis factual triumph. History has proved that all the excitement about Satan has lead to putting walls between people, to disrespect of certain groups of people as devil’s sons. Furthermore it lead to a bloody combat of Satan’s power in people – the period of witches hunting bear witness to this. Presently, very dangerous trials are noticeable in making people devilish. This is not in a spirit of Revelation which says that every human being has an immense value as a current or potential child of God.Pozycja Maryja jako Współodkupicielka we współczesnych kontrowersjach mariologicznychŻyciński, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)Basandosi sulla dottrina del Concilio Vaticano II e del Magistero postconciliare l’articolo tenta una prova per trovare delle argomentazioni teologiche sulla possibilità della dogmatizzazione dell’insegnamento su: Maria Corredentrice. Con questa richiesta si rivolgono ultimamente, non soltanto alla Santa Sede ma anche agli ambienti teologici ed episcopali di molti paesi, alcuni teologi di Stati Uniti d’America. Le analisi fatte dimostrano che né la dottrina ufficiale del Magistero della Chiesa né le attuali interpretazioni teologiche non danno il diritto di arrivare a delle conclusioni cosi spinte, e che argomenti a favore di questa dottrina sono un insieme di pii desideri fortemente lontani dal metodico modo di fare la teologia.Pozycja Ks. Ryszard Kamiński, Duszpasterstwo w społeczeństwie pluralistycznym, Lublin 1997, s. 280.Wal, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)Pozycja Kultura w nauczaniu Jana Pawła IIBednarski, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)Contemporary world needs creativity. The world of culture and art is called to form, a human being so as to support him in his way of research, many a time full of burdens and also of the truth, beauty and goodness. In those words the Holy Father being invited to a concert to a famous theatre in Milan expresses the essence of multiple cultural works, which he himself was a pioneer in his youth as a poet, later as a professor of the Catholic University of Lublin and metropolitan of Krakow and presently, however, as the Pope and St. Peter’s successor continues the plot in his encyclicals and uncountable speeches. In his production manifests wideranging knowledge of culture values not only in a religious-moral domain but also in scientific and artistic disciplines, in physical culture (sports) and manual work; for example his work done in a quarry in the suburbs of Krakow during World War II. It is not surprising that his teaching on culture has a great value not only theoretical for philosophers but also practical and vital ones it is because they are based on personal experience of the dignified Author with relation to the Truth, Goodness and Beauty.Pozycja Podstawy zdrowej demokracjiBorutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)The moral character of democracy does not reveal on its own but depends on its consistency with the moral law, to which, like each human activity, it must be subjected. It therefore depends on moral quality of the aims towards which it strives and the means it uses. The value of democracy appears or vanishes with the values it expresses and supports. The grounds for these values cannot be the fleeting and changing „majorities” of public opinion but the moral law and the rules of social life arising from it. Rejecting the law of God causes in democracy the instrumentalization of ideas and beliefs to suit the purposes of the authorities. History teaches us that democracy without values and rules changes into an overt or disguised totalitarianism or brings about small executive groups which usurp the rule of their country to obtain profits or promote their own ideologies.Pozycja Komputerowy program Bible Works w warsztacie biblistyHałas, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)Bible works, è un programma al computer che può essere di grandissima utilità per tutti gli studiosi della Bibbia: professori, studenti e anche quelli che si interessano delle traduzioni bibliche moderne. Contiene il testo di tutta la Bibbia nelle lingue originali e 36 traduzioni in latino e nove lingue moderne come anche la morfologia del testo ebraico e greco e dizionari biblici. La sua utilità consiste innanzi tutto nel fatto di un facilissimo e velocissimo accesso a qualsiasi testo biblico in varie versioni linguistiche. Basta puntare l’indicatore del mouse su un vocabolo biblico per ottenere subito ima relativa spiegazione del dizionario. Il programma funge anche come una rapidissima concordanza e statistica biblica sia del testo originale sia delle traduzioni. Scrivendo un vocabolo biblico sulla linea del commando riceviamo subito una lista completa di tutti i versetti che lo contengono. I versetti possono essere letti sullo scherno del computer uno dopo l’altro. Possono anche essere copiati ad un editore del testo in vista di una rielaborazione ulteriore.Pozycja Pochodzenie człowieka w apokaliptyce międzytestamentalnejJędrzejewski, Sylwester (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)La creazione negli apocrifi dell’apocalisse dell’AT fa vedere l’uomo molto vicino a Dio. Dalla creazione l’uomo si differenza solo con il soffio della vita, come un particolare intervento del creatore. Il dono fondamentale di Dio all’uomo, che decide della sua grandezza e della sua particolare relazione con Dio, è la scienza. A’apocalisse tiene conto dell’elemento materiale dell’uomo (carne) come anche dell’elemento spirituale (soffio di vita), perchè l’uomo diventi l’unità – un essere vivente. La notizia della creazione d’Adamo si trova nel Libro dei Proverbi lHenet, dove si parla d’Adamo, il primo l’uomo, „il quale ha fatto il Signore degli spiriti” I primi uomini sono stati „creati alla somiglianza degli angeli” (vedi Sai 8). Gli apocrifi dell’apocalisse dell’AT vedono la creazione dell’uomo nel senso il più concordo con lo spirito della Bibbia, pero fanno vedere gli alcuni particolari del racconto biblico di Gen 1-3, sottolineando ciascuno i modo proprio. I scritti di Qumran sotto-lineano una particolare gloria iniziale dell’uomo – messa nella consa-pevolezza di una particolare elezione degli membri della comunità – che gli viene ridata nell’escatologia. Questi particolari sono: la vicinanza di Dio all’uomo, la fatica di Dio nella creazione dell’uomo, i fondamenti doni di Dio (prima la scienza, poi la libera volontà), il legame dell’uomo con tutta la creazione.Pozycja Z-wolenie czyli zjednoczenie się z wolą Bożą w ujęciu Sw. Alfonsa de Liguori i Cypriana NorwidaŁuczak-Wild, Jeannine (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)In St. Alfonso and in Norwid the notion of unification of the will of man with the will of God not only adjoins and to a great extent overlaps the notion of Love, but is closely connected with the notion of freedom. Yet, as in their treatment of learning the will of God, the meaning of this word is slightly different for both thinkers. St. Alfonso is thinking of the “freedom of God’s children” resulting from indifference in the theological meaning of the word – “indifferenza”, “abandon”, “Gelassenheit” – which is the key notion in the periodicals characterized by the Renaissance and Baroque Christian Stoicism – authorities in mysticism and asceticism to which St. Alfonso referred. It is true that Norwid based his theory on what, after Bremond, could be called the “metaphysics of Saints”, but for a poet marked by historical disasters and social problems of his age, a slightly eudaem onistical argument of buoyant peace of the soul and the attitude of indifference towards historical evil could not be accepted, as is already clear in his criticism of church policy towards Ireland and Poland.Pozycja Losy liturgii bizantyńsko-słowiańskiej w Kościele GreckokatolickimNowakowski, Przemysław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)When in 1596 the Orthodox Church which was found on the territory of the Polish Republic, acceded to the union with Rome its liturgical rite was the Byzantine one in its Slavonic language variant formed on Kiev’s tradition. Characteristics to this liturgy were the eastern influences (see Piotr Mohyla’s reform). One of the most important resolutions of the Union was to preserve the intact form of the liturgy of the Orthodox Church. In the circumstances of political, cultural and religious domination of the Polish Republic (the Latin rite) the postulate became impossible to fulfil. From the middle of XVII century in the Greek-Catholic Church there began a process of gradual Latinisation of Byzantine-Slavonic liturgy. The changes in the rite have found expression in liturgical books made for Greek-Catholics at the end of XVII and in XVIII century. They were officially sanctioned by the Synod in Zamość in 1720. Along with the disadvantageous changes in the liturgy the trials of the reform were undertaken. Although those trials were very intensive in XIX century they brought, however, no positive results. Finally, the liturgy of the Greek-Orthodox Church was formed at the end of XX century as a result of the reform activities of metropolitan bishop Andrzej Szeptycki; furthermore, the work of Pope’s commission resulted in publishing new liturgical books (beginning of 1941). The aim of liturgical reform was to come back to authentic sources of Byzantine-Slavonic liturgy of Greek Orthodox Church taking into consideration its own tradition of the Metropolitan of Kiev dating back to XIV century. The further stage of the reform was translating the liturgy into Ukrainian language that have started after Vatican Council II. Today, the Greek-Catholic Church can freely perform and develop its liturgy in agreement with its eastern spirit and the teaching of the Catholic Church.Pozycja Początek pierwszej wyprawy Apostoła PawłaPindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)The intention of the author of the text is without any doubt to show the deepest motive of Barnabas and Saul preaching the Gospel outside the Church, in Antioch. The fact that they were directly indicated by the Holy Spirit is decisive. This was “objectivized” by the Church, and those who were listening to the Holy Spirit were credible members of the Church: “prophets and teachers” The context, i.e. prayer and fasting, speak for the correct understanding of the intentions of the Holy Spirit towards Barnabas and Saul. Obeying the Holy Spirit the Antiochian Church recognizes God’s prior intentions towards individual people even when these are in conflict with its self-interest (Barnabas and Saul had worked efficiently for this Church before). The text features the submission with which Barnabas and Saul accept the itinerary set by the Holy Spirit. Tire efficiency in preaching the Gospel is also revealed: the preacher filled with the Holy Spirit is able to overcome all the obstacles put in the way. The overcoming of an obstacle becomes an argument for adopting the faith by those who heard the preaching. The author reveals the factors of the evangelization “tactics” of Barnabas and Saul. In selecting the route and the place in which they will preach the Gospel, they prefer the indications of the Holy Spirit. The route being taken, they comply with circumstances. And so, on the one hand they refrain from preaching the Gospel to pagans, yet on the other, away form the synagogue, they accept an invitation to preach the Good News to a pagan entangled in his dependency on a wizard and a pseudoprophet. They do not seek a direct confrontation with the world of another religion, but when there is a conflict between the one that wants to hear the Gospel and the one that opposes it, the authority of the preacher shows unequivocally by defeating the opponent. The Gospel can be addressed to everyone, even to those who have resisted it so far.Pozycja La giustificazione e la salvezza in Rm 1,16-17Wronka, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)Artykuł ten kontynuuje refleksję zamieszczoną w poprzednim numerze Polonia Sacra i zawiera szczegółową egzegezę Rz 1,16-17. Wiersze te stanowią zapowiedź tematu całego listu i należą do najważniejszych tekstów dotyczących problemu usprawiedliwienia i zbawienia w Corpus Paulinum. Pojęcie usprawiedliwienia oddane jest tutaj przy pomocy nabrzmiałego treścią wyrażenia dikaiosynë theoû (sprawiedliwość Boża), które oznacza jednocześnie cechę Boga, Jego dzieło usprawiedliwienia oraz jakość człowieka usprawiedliwionego, a także przy pomocy przymiotnika dikaios (sprawiedliwy), który określa człowieka usprawiedliwionego. Ideę zbawienia wyraża natomiast rzeczownik sôtêria (zbawienie). Punktami wspólnymi usprawiedliwienia i zbawienia według tego tekstu są ewangelia, wiara i ta sama perspektywa zbawcza. Usprawiedliwienie nie wiąże się bowiem wcale z sądem i potępieniem, lecz jest dziełem Bożego miłosierdzia na korzyść niesprawiedliwego człowieka i polega na uczynieniu go sprawiedliwym. Ewangelia jest narzędziem Bożej mocy, poprzez które Bóg objawia swoje dzieło, to znaczy pozwala je poznać i doświadczyć jego skutków. Wiara z kolei jest niezbędnym warunkiem, aby usprawiedliwienie i zbawienie stały się udziałem człowieka. Oprócz punktów wspólnych pojęcia te wykazują też pewne różnice. Zbawienie jest ostatecznym celem Bożej mocy, która działa w obecnym czasie. Rzeczywistość zbawienia jest więc już obecna w pewnej mierze, ale jej ostateczne spełnienie pozostaje wciąż przedmiotem nadziei. Będzie to miało miejsce w czasach eschatologicznych, kiedy człowiek wyzwolony od wszystkich ograniczeń będzie uczestniczył w pełni życia i chwały Bożej. Usprawiedliwienie nie ma tak szerokiego zasięgu. Celem tego działania Bożego jest uczynienie człowieka sprawiedliwym. Dokonało się to w śmierci i zmartwychwstaniu Chrystusa, a człowiek uczestniczy w pełni już teraz w skutkach tego dzieła dzięki otwarciu się w wierze na ewangelię. Usprawiedliwienie jest zatem zrealizowanym aspektem zbawienia i podstawą ostatecznego zbawienia.Pozycja Cywilizacja bramińskaZwoliński, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)Religion, although draws its ultimate justification out of para-cultural sources, it is bound with it, penetrates and expresses it in different cultures. Because a man, as a subject of religion is also “a cultural fact” in his behaviour and substance mainly by the fact that he is a creator of culture. In the model of traditional of the social Indian culture the concept of freedom of an individual as political ideal disappears. The freedom cannot be reconciled with institution of castes. By the fact of birth in a given caste an individual receives a personal “ration” of virtues. Social ideal was always scrupulous fulfilment of duties resulted from the position held in a social hierarchy, in local community and in a family. The Hindu name of caste is “dgati”: “the kind” as the meaning for example a kind of animals or plants. Castes are smaller units than “varna” and they could be described by various features: origin, place of residence, occupation – profession, wedding rules, diet (which for example for certain Braminian castes is tightly vegetarian; the untouched, however, are allowed to eat even beef). Detailed report of individual castes duties and regulations legally binding under a religious sanction had been proclaimed in the book of legislation Manu (VIII-II century before Christ).Pozycja Ks. Stanisław Budzik, Dramat odkupienia. Kategorie dramatyczne w teologii na przykładzie R. Girarda, H. U. von Balthasara i R. Schwagera, Tarnów 1997Życiński, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 1998)