Polonia Sacra, 2003, R. 7 (25), Nr 13 (57)

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Aspekty teologiczne męczeństwa św. Stanisława
Kubiś, Adam (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
Dans l'article présent nous abordons deux questions. Nous étudions d'abord le concept de martyre étant dans l'Église. Or, dans le langage chrétien d'aujord'hui, le martyr est celui qui a sacrifié sa vie pour le Christ, c'est-à-dire pour une réalité faisant partie de la révélation chrétienne (pour défendre la foi, un droit et l'unité de l'Église, le secret de la pénitence, ou bien une vertu chrétienne, par exemple la chasteté). Ce concept de témoin par le sang, de la divinité du Christ et de sa religion, soutenu par une force surnaturelle, bien gu'il fût formulé au IIe siècle, constitue jusqa'à présent l'unique concept de martyre reconnu par l'Église pour authentique. De puis cette idée de martyre est conforme à celle de l'Écriture Sainte. Cela ne signifie pas pourtant qu'il y ait dans T Ecriture Sainte une conception achevée du martyre. Ainsi, du fait que l'Église prenait peu à peu conscience du martyre, il ne s'ensuit pas qu'elle ait renié son idée originelle. L'Église n'a fait que recueillir le fruit d'un travail qui doit se poursuivre au cours des siècles. Nous esquissons ensuite le problème du martyre de St. Stanislas. Il fût éveque de Cracovie. En 1079, alors avant neuf siècles, il avait été subi le martyre étant tué par le rois polonais Boleslas H. Canonisé en 1253 par le pape Innocent IV, il est devenu patron principal de la Pologne. Or, nous montrons, en citant les résultats des recherchera historiques les plus récentes, en particulier ceux de prof. M. Plezia, que la proclamation de la Bulle de canonisation est tout-à-fait justifiée. C'est les meurtres politiques du rois et ceux enfants illégitimes, qui avaient poussé l'évêque à l'excumunication du rois et par suite ont causé sa m ort. Nous terminons par quelques réflexions sur la place indispensable et presque vitale que tient le martyre dans la structure de l'Église. La plus complète et la plus profonde analyse à ce sujet est foumié par E. Peterson. De son avis le martyre suppose d'abord une vocation spécial: il est charisme dans l'Église, c'est-à-dire un don spirituel. En d'autres termes, c'est une grâce particulière qu'aucun homme ne peut susciter de son propre vouloir. Le martyre, affirme ensuite E. Peterson, appartient nécessairement au concept d'Église, c'est-à-dire qu'il en est par un besoin absolu partie intégrante. En conséquence, les persécutions dans l'Église ne sont pas un événement fortuit et occasionnel. C'est le Christ qui a prédit à l'Église haine et souffrance de la part des juifs et des paiens. Les martyrs son faits, d'une certaine façon, par une nécessité divine. Affirmer gu'il y eut des moments de l'histoire privés de martyrs, c'est nier l'existence même d'une Église à ce moment-là.
Synodalność w Kościele krakowskim za czasów kardynała Wojtyły
Dyduch, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
Il Concilio Vaticano II facendo raccomodata renovatìo della Chiesa ha sottolineato l'importanza della sua sinodalità. Ha chiamato pure le nuove strutture sinodali ed ha ordinato di rinnovare le strutture vecchie. Tra le nuove strutture dobbiamo numerare il Consiglio Presbiterale ed il Consiglio Pastorale. Le strutture vecchie che devono essere rinnovate sono: sinodo diocesano e provinciale. Il card. Karol Wojtyla come Arcivescovo di Cracovia negli anni 1964-1978 con fervore ha introdotto postconciliare rinnovamento della Chiesa di Cracovia. Ha convocato il Consiglio Sacerdotale ed i Consigli Pastorali nelle parrocchie come pure ha organizzato due sinodi diocesani: il Sinodo Pastorale dell'Arcidiocesi di Cracovia 1972-1979 ed il Primo Sinodo della Provincia di Cracovia 1975-1983. Entrambi hanno avuto il carattere rinnovato pastorale.
Święta Jadwiga Królowa w wypowiedziach i staraniach Karola kard. Wojtyły – Jana Pawła II (4 IX 1959 – 8 V 2003)
Jagosz, Michał (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
In the light of John Paul II's statements, St. Queen Jadwiga is a genuine example of Christian humanism. She points the values which shaped her personality and without which our country or continent cannot preserve their identity. Her example is still up-to-date. Our future depends on whether we will be able to understand fully the mystery of her greatness and replant it in our lives, whether we will follow the way of this spiritual greatness which Jadwiga showed us. She is dear to us because of her sainthood. She gave a new dimension to our history, to the history of our nation and country, the history of the Church and Christianity, the history of Christian and Polish culture, the history of man's spiritual development. This was also the reason why the Cracow Shephard and Guardian of her relics in the Wawel Cathedral was exceptionally involved in bringing St. Queen Jadwiga to the glory of the altar.
Znaczenie Soboru Watykańskiego II dla teologii communio personarum Jana Pawła II
Kupczak, Jarosław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
One of the most interesting and inspiring achievements in the thought of John Paul II is his theology communio personarum. The aim of this paper is to refer to the two basic sources of this theology: the anthropology of Karol Wojtyła created before 1978 and the communio theology characteristic of the Second Vatican Council. The paper shows how the communio theology of the Council provided a direction in the 70s for archbishop Wojtyla's reflection in the field of ecclesiology, theological anthropology, sexual ethics and the theology of marriage and family. The reflection thus started before the beginning of the pontificate of the present pope has been consistently continued, developed and presented by John Paul II in many documents, speeches and homilies. It seems a matter of considerable importance to show the inspiration of the Council, now the debate on the relationship between the Second Vatican Council and the theology and achievements of the present pontificate is in full swing.
Jan Paweł II jako obrońca godności i praw osoby ludzkiej
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
Since the early days of his Pontificate John Paul II has been constantly defending fundamental rights of a human being. Notwithstanding the remarkable technological development and progress, man is now faced with difficulties and dangers. The condition of contemporary man is even more worrying when w e realize that there exist endless possibilities and ways out of the dangerous situation. And yet, man does not know what to do; he cannot judge his condition properly or take suitable, remedial measures. John Paul II perceives the problems troubling our contemporary world and tries to face them. He constantly preaches the need to position man in the centre of social life; man that was created by God as His likeness. It was for this man that the Son of God became man and for him He gave His life on the Cross. Hence man possesses his natural and supernatural dignity. John Paul II derives the rights of a human being from the dignity of man and finally from God, the Creator of man's nature. They are universal, fundamental, superior and integral in character. Rights are accompanied by duties. Speaking about the dignity of a human being John Paul II calls for the introduction of such a model of upbringing which would aim at respecting the dignity of a human being in every aspect and respecting all fundamental rights and duties.
Z młodzieżą przez 25 lat
Dobrzanowski, Stefan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
John Paul Il's teaching, addressed to young people in the 25 years of his pontificate, constitutes a milestone for the preoccupation of the Church with the youth. Various tasks undertaken by young people on the initiative or inspiration of the Pope carry a laod of optimism; they are also an impulse on the way towards enlivening pastoral activity among young people in various circles. The Pope puts great trust in the youth, who are for him the “spring of the world”, which will wake an aging civilisation back to life.
Bezrobocie – zaprzeczeniem godności osoby ludzkiej
Duda, Małgorzata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
There is practically no meeting, speech or document in which John Paul II would not remind the world about people rejected due to unemployment. Taking up social issues, the Pope calls for defending human dingnity and rights in a fair relation between work and capital and sees unemployment as an indication of deep inequality and social injustice. Work in a social meaning is a sign of solidarity among people. Everyone is called to bring one's own share into the life of human community and no one can be excluded from the labour market or removed to the margin of social life.
Idea kultury w myśli i nauczaniu Jana Pawła II
Dudek, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
Culture is one of the most important and most frequently tackled issues in the teaching of John Paul II. The paper focuses on an anthropological and personalistic character of the pope's reflection on culture. Among the sources of inspiration employed by the Holy Father in constructing a vision of culture documents of the Second Vatican Council are mentioned together with reflections on St. Paul's, Cicero's, St. Thomas Aquinas', G. Marcel's and J. Maritain's texts. The paper discusses the determiners which constitute the notion of culture in the pope's teaching (culture as a way of existence and a form of humanization of man, Christocentrical character of culture, its role in God's plan of Redemption, upbringing as the most important task of culture, references to Transcendence, nature, community and tradition as factors which help make the shape of culture more objective and the relationship between culture and the identity of a nation). The Holy Father draws our attention to essential functions of culture: formative, humanizational, integrational, mediatory. An important role in the thought of John Paul II is a reflection on the relationship between the Church and culture, the role of Christianity in the making of culture, the issues of evangelisation of cultures and inculturation of faith. The pope is especially concerned with current threats to culture and symptoms of its crisis. At the foundations of such issues as assent to taking human life, permissiveness, consumerism, increase of violence, conflicts, crises of truth lies an improper anthropological vision. The pope's answer to the symptoms of the crisis of culture is a programme of building a civilisation of love, founded upon principles of priority of person over thing, priority of ethics over technology, priority of existence over possession, priority of mercy over justice. Multidimensional considerations of John Paul II on the gist, aims, functions and threats to culture constitute a great contribution into the contemporary cultural thought.
Encyklopedia nauczania społecznego Jana Pawła II, red. ks. A. Zwoliński, Radom 2003, 619 stron
Napiórkowski, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
Jan Paweł II, Tryptyk Rzymski, Kraków 2003, stron 50
Dulian, Renata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
Jana Pawła II teologia historii
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
The paper looks at a theological reflection on history present in the teaching of the Holy Father. Theology is the study of God and the reality which He created in the light of God's revelation. History can also be viewed in this light. This is how the theology of history is born. This approach is a special feature of the biblical revelation. It was in a circle of scholars in Kraków that John Paul II acquired an excellent understanding of the biblical subject matter, and – in particular – of the formulation of a historical and redemptive nature, which lies at the foundations of his perception of history; biblical as well as ancient and contemporary. Such a perception is accompanied by an ability to search history for the signs of God, who acts and reveals Himself. This will constitute an everpresent factor of the theology of history in the teaching of John Paul II while in prophesying, the fulfilment of the role of a prophet in the biblical meaning. The considerations cannot give the full perspective of the subject tackled in the title of the paper. A special presence of the theology of history in the teaching of John Paul II has been emphasised and illustrated with a few examples.
Jan Paweł II o chrześcijaństwie jako nowej wiośnie Europy
Kowalski, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
Europe owes its existence, identical character and unity to monastìcism, evangelical humanism and the development of universities, which worked out an original, Christian vision of man and culture. Unfortunately, since the Enlightment Europe has been in a state of a deepening crisis. The crisis involves, according to John Paul II, both civil and religious spheres and is responsible for divisions. Political will, new economic structures and a monetary union are not sufficient factors to recreate the true unity of Europe. What is needed is soul and spirit. The mission of Christians is therefore to help to find this soul, which was present in all history of Europe and which corresponds to its identity. In other words, a return to ethics and a search for Christian values are needed to establish a solid basis for human existence, individual and social. A fight against injustice and for human dignity, defending human rights, especially of the poor and disinherited, an unceasing search for peace and reconciliation among nations, respect for national cultures and natural environment are at stake.
Jana Pawła II humanizm chrześcijański na tle humanizmów ateistycznych
Łysień, Leszek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
Humanismus, die Johannes Paul repräsentiert ist geleitet in Transzendenten aber zugleich Immanenten, persönlichen, der Gewährleistung und Grund ist für menschliche Würde. Der Gott in Jesus Christus verkörpert den Menschen von Bedingungen und Verminderungen befreit, um ihn in die Höhe emporzuheben. Der Gott den Menschen vor Idolatrie Gefahr behüt, also vor erschaffene Wirklichkeit Vergötterung. Im Johannes Paul II Denkart wir können bekannte Feststellung von M. Scheier enthüllen: „Jeder endliche Geist glaubt entweder an Gott oder an einen Götzen” Zugleich Papst ist gewiss überzeugt, dass def Mensch capax Dei ist, dass bedeutet geöffnet auf Gott und Dialogsfähig mit Gott. Wir haben also hier zu tun mit integraler Humanismus, die von allen Seiten Beziehungen zwischen Gott und Mensch erwägt.
Eucharystia i udział w misterium odkupienia według encykliki Ecclesia de Eucharistia Jana Pawła II (wybrane aspekty)
Misztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
L'encyclique „Ecclesia de Eucharistia” présente le sacrement de l'Eucharistie comme partie intégrale de l'oeuvre de la Rédemption. A l'essence même de cette dernière appartient le don offert à l'homme de la communion de plus en plus profonde avec les Personnes divines. L'Eucharistie permet de recevoir cette grâce: «[elle] apparaît (...) comme le sommet de tous les Sacrements car elle porte à sa perfection la communion avec Dieu le Père, grâce à l'identification au Fils unique par l’action du Saint-Esprit» (EdE 34). L'Eucharistie donne donc la chance de participer à toute époque aux fruits de la Pâque du Christ (EdE 8). Sauver appartient à Dieu seul. Mais il gratifie de cette grâce d'une manière telle que l'homme devient son collaborateur. En ce qui concerne la vie chrétienne et l'Eucharistie, cela s'exprime par ex. comme: participation à l'Eucharistie, avec engagement de notre part et que la célébration soit digne de Dieu nous invitant à ce sacrement, enseignement initiant à ce sacrement.
Czy Jan Paweł II uwzględnia feministyczne podejście w interpretacji tekstu biblijnego?
Pindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
The paper assesses the presence of a feminist approach in John Paul Il's statements, as seen in his texts dealing with the event of Exodus. To begin with, however, three trends of a feminist theology as presented in a document An Interpretation of The Bible in Church are dealt with. To illustrate the case, two examples of a feminist approach are recalled: the one expressing the neo-orthodox trend and a critical one. In a popular science commentary of A. Spreafico concerning the Book of Exodus there appeared many important notions which stress the role of women in objecting to homicidal plans of the pharaoh and in saving Moses' life. In a contemporary pseudo-epigraph written by E. Schirmer the neoorthodox feminist trend takes over, which enables the reader to get acquainted with events known from the Bible, but formulated in a way which can be termed: “What would happen if Miriam's notes were found when she experienced such perplexities as are now shared by some feminist theologians.” John Paul Il's statements recalled in this context show a different kind of feminist sensitivity, based on the Biblical anthropology, whose core is the Gospel and the first chapters of the Book of Genesis. As a result of reviewing various statements of the pope on the subject of Genesis it can be concluded that it does not belong to the leading ones or the ones undertaken with predilection. The history of redemption, Christocentrism, Virgin Mary, the Decalogue and the Covenant are all essential keys, which John Paul II stresses.
Nauczanie Jana Pawła II w katechezie biblijnej
Stypułkowska, Beata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
John Paul II often refers to Sacred Scripture in his documents and homilies. The biblical texts are not only extensively quoted, but also commented. The Pope explains their theological and existential sense. By the same papal teaching can serve as a live example of the proper catechetical interpretation of biblical texts. The paper presents some remarks on making use of the papal documents, addresses and homilies in biblical catechesis and in catechists' formation, because John Paul Il's teaching should be studied in the first place by catechists. Frequently critical voices arise concerning contemporary catechists' formation, and especially the theological competence of the lay religion teachers. Documents and catecheses of the Holy Father provide each catholic, and especially a catechist, with an explanation of the Christian doctrine and its existential applications. The enormous treasure of papal teaching covers today all basic topics: explanation of the Nicene-Constantinople Creed in the course of Wednesday catecheses, ecyclicals and apostolic exhortations dealing with basic Christian doctrine problems and important affairs of the contemporary world and Church. All Pope's documents, addresses and homilies are not only full of Bible citations, but also excerpts from the Church Fathers and official documents of Church Councils and John Paul II's papal predecessors. Such a confrontation accustomes the reader to study the Biblical texts at the background of the magisterium of the Church, which is one of the basic requirements for the proper interpretation of the Holy Scripture.
Kardynał Paul Poupard, Ten papież jest darem od Boga. Rozmowa Marie-Joëlle Guillaume, wstęp abp J. Życiński, Księgarnia św. Jacka, Katowice 2002, 220 stron
Stępniak, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
Nauka społeczna Jana Pawła II
Zwoliński, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
For John Paul II Catholic Social Teaching has become one of the evangelisational tools of the Church. As a social doctrine it includes the principles of reflection as well as norms, assessment procedures and guidelines. The Pope holds a view that Catholic Social Teaching meets three basic criteria which enable it to become, in a way, a Church doctrine and a field of study: • it should be present in every social, economic and political system, so that by means of assessing it might watch over its proper relationship with the principle of dignity and human rights; • it is not an ideology, so it cannot be treated as a set of opinions, which lead to achieving specific solutions of social or political nature; • it belongs to the sphere of theology, moral theology in particular, and constitutes an independent category. In this sense, it is the result of a synthesis of a deep theological reflection (made in the light of ecclesiastical tradition) on a complex reality of human existence in society.
Etyczne problemy w biomedycynie za pontyfikatu Jana Pawła II
Muszala, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
It is impossible to show the vastness of John Paul II's teaching on bioethical subjects, which has taken place since the beginning of his Pontificate. A very cursory selection of examples presented in the paper on the subject of “in vitro” impregnation, abortion, euthanasia only just outlines the Pontiffs way of solving these questions and his very scrupulous analysis of all new problems. It should be stated that owing to the Pope's great sensitivity to these problems, we have now a considerable number of texts dealing with various problems and phenomena in a very detailed way. On the bases of these documents the Catholic Church undertakes bravely a creative dialogue with biomedic sciences in order to serve an individual human being at every stage of his earthly existence, with an aim of his integral well-being.
Moralna odnowa człowieka i społeczeństwa w świetle nauczania Jana Pawła II
Orzeszyna, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
It is an unquestionable fact that a lot of people are looking forward to a reform of society and a change for the better. Various methods on how to carry out this reform are discussed. Some see a possibility of a change for the better through the introduction of new social structures, a political change or a change in the management system. Others see a chance in tougher enforcement of law and improving the efficiency of the government. Others still go back to the roots of Christianity with a hope of finding the ways of social revival through the revelation. John Paul II in an encyclical Veritatis splendor writes that with an expansion of serious forms of social and economic injustice and political competition, which affects whole countries and nations, a great number of people whose basic rights are trampled over and violated are increasingly outraged. At the same time a need for a radical revival of individuals and societies that would be capable of assuring justice, solidarity, honesty and flagrancy is becoming more and more urgent and universal. John Paul II is convinced that the way leading to a revival of society is through a revival of man. Hence, the task for all Christians is to carry the light of Christ into the social sphere of life. Faith cannot be lived only internally, but should find its external expression in the life of society. It can therefore be said that all social teaching of John Paul II is directed at the revival of hearts and whole societies.

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