Polonia Sacra, 2006, R. 10 (28), Nr 18 (62)

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/1986

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Znaki nadziei w Europie wbrew milczącej apostazji człowieka sytego
Wypych, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
John Paul II sees not merely dangers; he points to signs of hope, too. These are: regaining political and religious freedom in Eastern Europe, the saints of Europe (the ones from the past and numerous martyrs of the 20th century), young people who will overcome language, cultural and religious barriers and reject the culture of hatred, death, violence and all forms of extreme nationalism and intolerance. Consecrated people, prayer groups, various youth communitiesp and new movements in the Church are a sign of hope, too. Because Gospel was preached in Europe by Catholics, the Orthodox and Protestants, an important sign of hope is the ecumenical movement. Christians cannot call for unity when they themselves are divided. Jesus Christ, the First and the Last, in whom all history finds its beginning, sense and direction is the hope for united Europe. This Jesus lives and acts in the Church as the only mediator of redemption in the past, today and in the future. He is the most important way leading towards the future and, as he gives eternal life, He is hope. The mystery of Christ liberates man and without Him it is impossible to build a lasting unity. And so the Church can offer Europe the most precious good: Jesus Christ - the source of hope for Europe and the rest of the world. This solemn proclamation of Christ should be preached by well-prepared persons. First of all, these should be bishops with their collaborators, presbitero. It is preached by consecrated people, lay institutes and associations of apostolic life, which are a readable sign pointing to the absolute primacy of God. The pope counts on participation of lay persons, academics, intellectuals, artists, doctors, teachers and politicians to be active in the evangelization process. An important place befalls to universities and institutions of higher education, which formed the spiritual face of Europe and now should draw from the European cultural heritage. Members of academic pastoral groups should participate in preaching the Good News; the newly gained truth has the power to attract and carry one away; it should be preached without arrogance, but firmly. The mission to bring up and educate is also important in Catholic schools, which should oppose the dangers posed by cultural transformations. The leaven of Gospel should pervade all spheres of life. Most of all, however, the Good News needs to be proclaimed to those who are in the greatest need. The Church should walk along the way of love because life loses its sense if Love does not reveal itself in it. Gospel of life and hope should be preached to family, which now undergoes a crisis of its identity.
Zgłębiać Biblię, Wydawnictwo Salwator, Kraków 2003-2005
Pindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
J. Warzecha SAC, Historia dawnego Izraela, Wydawnictwo UKS, Warszawa 2005, stron 655
Tronina, Antoni (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
S. Douglas, Theology of the Gap. Cappadocian Language Theory and the Trinitarian Controversy, (American University Studies, Series VII, Theology and Religion, voi. 235), Peter Lang, New York-Frankfurt am Main 2005, stron 289
Woźniak, Robert (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Anna Wierzbicka, Co mówi Jezus? Objaśnianie przypowieści ewangelicznych w słowach prostych i uniwersalnych, PWN, Warszawa 2002; Anna Wierzbicka, Jak można mówić o Trójcy Świętej w słowach prostych i uniwersalnych, Wydaw. UMSC, Warszawa, 2004
Dulian, Renata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Mariologia biblijna w świetle matrologii feministycznej
Życiński, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
According to the feminist theology Christianity has always had a hostile attitude to promoting the due dignity of moman because even the Bible, in the description of creation, not only speaks about woman as being subordinate to man, but also desribes her as a direct cause of man's fall. Since the Bible was written by men, feminists demand proper and correct reading of it by women. The article analyzes conclusions of the feminist eisegesis of Mariological texts in the Bible as presented by feminists. These conclusions, made several decades after the Second Vatican Council and accusing the Church and theology of discriminating women, seem to be an attempt at finding a subject substitute. The “Female exegesis” of the Bible in the scope of Mariology suggests that Mary, as an independent and free woman protesting against the Patriachal system, is the one who claims with determination the rights of other women.
Henryk Misztal, Le cause di canonizzazione. Storia e procedura, Libreria Editrice Vaticana 2005, stron 590
Dyduch, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Gerlano Lentini, Matka Teresa z Corleone. Założycielka Sióstr Franciszkanek od św. Klary 1867-1934, Kalwaria Zebrzydowska, Calvarianum, 2006
Dulian, Renata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Rodzina w kryzysie
Duda, Małgorzata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Recent years have brought a revived interest in the family and its problems. Deep transformations, which leave a mark on social relations and are by no means smooth, can be observed. Understanding the processes and the conditio of the family in Poland requires thorough research in various academic fields: psychology, sociology, ethnology, demography, economics and pedagogics. These are tasks for the “Family Studies”, which just opened in the academic year 2005/2006 at the Pontifical Academy of Theology. Graduates will be prepared to work not only in broadly understood social assistance (social work) services, but also in palliative care centres, family counselling, social welfare institutions, therapy workshops or as mediators.
Samotność globalnego nastolatka problemem współczesnego wychowania
Mastalski, Janusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Das Problem der Einsamkeit wird zu einem der schwerwiegendsten Problemen der globalisierten Welt. Sie zeigt nämlich einen Unverwirklichungszustand des Menschen. Besonders schmerzhaft erleben gerade Kinder und Jugendliche das Einsamkeitsgefühl (sie kehren in sich selbst zurück und bleiben da). Das wird zu einer Herausforderung der modernen Bildung. Die Ursache dieser Einsamkeit liegt in den psychologischen, Entwicklungs-, Gesellschaftsund Moralfaktoren. In heutiger Zeit entsteht eine neue Lebensqualität des Schülers: ein globaler Teenager. Dieser Schüler wird stärker von der Popkultur und von der Verbraucherideologie als von den patriotischen und religiösen Werten geprägt. Die Schule des globalen Schülers heißt heute die Verbraucherkultur. Das heißt der Schüler spricht Englisch, guckt Mtv und Viva, hört amerikanische oder britische Musik, surft in virtuellen Welten, beherrscht Computercode und kennt Mona Lisa nur aus einer Coladose. Solch ein Teenager wird immer mehr zu einem einsamen Teenager, in der Welt, in der er lebt. Deswegen besteht heute die Notwendigkeit der Erziehungshandlungen (besonders in der Familie), um den beunruhigenden Entwicklungstendenzen der jungen Generation entgegenzuwirken.
Zanik rodziny? Nowe wyzwania duszpasterskie
Zwoliński, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Nowadays there have appeared a number of new, alternative forms of marriage and family life. As a result, more and more often the term is used in plural - “families”. Alternative forms are treated as real types and many of tchem are approved of socially, or even legalized – usually after some time, ex post facto – by law. In this way they become institutionalized models of living and give the “partners' exclusiveness of each other” Although their variety is put in the limelight, the main type of a formal, monogamous family does not disappear. Hence it is most often proposed to adopt many definitions of family, depending on the type of relationship and family structure.
„Inny” w rodzinie
Butmanowicz-Dębicka, Iwona (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
A lot of articles devoted to the family and to the issues connected with various social problems related to this multidimensional social phenomenon have appeared in recent years in sociological publications in Poland and all over the world. The vast majority of studies focus on transformations, which the family as a social grroup or as an institution, undergoes. The studies also show a number of processes which are a derivative of structural changes, evolution or regression in morality or mentality, lostness in the world of values or axiological vacuum and many, many more. The majority of researchers perceive social facts and tendencies which somehow endanger the family, such as poverty, lack of perspectives for the future, breaking ties within the family, demoralization and all kinds of social pathologies. Indeed, these phenomena seem to be worryingly frequent and contribute to a rather gloomy picture of today's social world, making us feel uneasy about the future of the family and its ability to fulfil social functions.
Rodzina – jak pomagać skutecznie? Uwagi psychologa o poradnictwie rodzinnym
Gulla, Bożena (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Discussing the complexity of family life, the article points to a necessity of good theoretical and practical preparation and deep ethical reflection of people who help family not only through professional family therapy, but also through family counselling, social activity and tutorial work with children and youth. Highlighting problems and difficulties connected with a deeply felt need to help family requires adopting an approach which recognizes family as a complex and complicated organism. A family which asks for help is a sick family, where interference is needed but must be performed with extreme caution, responsibility and professionalism so that the family gets efficient help and is not harmed in any way. Family counselling, which can be called the “first diagnostic treatment” and sometimes the beginning of a professional family therapy, might be the first step for a family to activate all resources, overcome a crisis and step on a path to development, giving its members both a feeling of security and support and belief in itself and courage to explore the world.
Apostolat rodziny
Cader, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The primary aim of the family oriented pastoral activity of the Church is to help families. However, it is the Christian family that is the first community called to preach Gospel to a human being, who is in constant developmnent, and lead him/her in the process of educating and through catechesis to full human and Christian maturity (cf. FC 2) and, by the power of Sacramental grace, it is endowed with a special mission to build the Church (cf. FC 71). Within the frame of pastoral structure family constitutes the primary subject of apostolic activity. The quality of this apostolate is the best test of efficiency of pastoral care about family. It is therefore important to help families discover their apostolic vocation and support organizing of families in order to improve their influence both in parishes and dioceses.
Pomoc czy przeszkoda dla dojrzałej i aktualnej duchowości małżeńskiej? Żona i mąż według Ef 5,21-33
Misztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Dès toujours Eph 5, 21-33 appartient aux textes constitutifs de la spiritualité chrétienne des couples mariés. Ce passage présente le mariage comme un état de vie que Dieu a voulu bénir de façon unique. Par leur amour réciproque l'épouse et l'époux participent au rédempteur amour pascal du Christ pour Son Église, pour tous ceux qui ont besoin du salut. De manière propre à chaque de ces personnes, l'épouse et l'époux suivent exemple du Christ, participent à Son amour et sont capables de s'aimer et aimer d'autres grâce à Lui. Telle spiritualité de participation à l'histoire du salut deviendra l'objet de diverses réflexions aussi dans se sens qu'elle sera comprise comme un modèle pour les femmes et hommes célibataires (par ex. pour le clergé).
Akcja Katolicka wobec swojej historii i zadań współczesności. W setną rocznicę encykliki Piusa X Il fermo proposito
Borutka, Tadeusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
Catholic Action in Poland, as a lay association reactivated on the wish of pope John Paul II, should find appreciation in the eyes of the Church hierarchy. As a community of lay Catholics in cooperation with the clergy it should take up an unceasing dialogue with contemporary world and man in accordance with the preaching of St Paul, who encourages Christians to constantly renew their life, which leads to a deeper understanding of God and to a better service of people; more fruitful, full of mercy, goodness, humbleness, quietness and patience. In reference to the activities of Catholic Action one could speak of a competence, an integrational and an apostolic dialogue. A competence dialogue means acquiring essential skills, which are not only needed, but indespensable for people in an association and acting within the structures of Catholic Action. An integrational dialogue consists in perfecting the principles of cooperation within an association and outside it with all subjects of religious and social life. Finally, an apostolic dialogue “urges”, in a way, the members of Catholic Action to revitalize the present apostolate of the Church with a new zeal and to search for and undertake new apostolic initiatives. These areas do not exhaust all planes of the association activity. They are, however, the most important planes, connected with problems, on which – to a great extent – depends not only the future of the Church in our country, but the future of Catholic Action itself. Building an attitude of responsibility cannot be limited merely to association members; the work in this field must be universal in its range as the key task is to prepare individuals and societies to assume joint responsibility for another human being and collaborate in modelling the world.
Kościół rzymskokatolicki wobec wyborów politycznych w Polsce
Dębiński, Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
The Church leaves involvement in political activity to lay people. Abstaining from taking part in elections shows lack of responsibility for common good of the nation and society and is a serious sin of neglect. One cannot be a good Catholic without being a good citizen. Faced with an attack of lay forces against Christian values and often against national ones, Catholics should defend them since democracy without the basic values sooner or later will degenerate and may turn into totalitarianism. The Church in Poland, however, does not provide any concrete political guidelines and uses the so called “engaged restraint”, which means that it does not want to tie its mission to any concrete political party because, in the long run, it would lead to the birth of political religion, which would be a kind of totalitarianism. Every entanglement of the Church in political activity leads to limiting its religious function. Nevertheless, the Church is allowed to influence the attitude of people. The Church is always present in society where Christian witness bearing is present: in the workplace, in professional domain, in learning, at home, during free time or within an association. Responsible participation of Catholics in political life way means to live in accordance with Christian vocation in service for others.
Szkoły w Kodeksach Jana Pawła II
Dyduch, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
La Chiesa compie sua missione di insegnare anche attraverso la cura di scuola elementare e ginnasio. L'oggetto di suo interesse sono tutte le scuole ed in modo particolare quelle, che frequentano gli alunni cattolici. Lo scopo di ogni scuola è insegnare ed educare gli alunni secondo la volontà dei loro genitori. Per compiere effettivamente questo scopo si esige la collaborazione di tutta la comunità di scuola, alla quale partecipano i genitori, gli insegnanti, gli alunni, il potere dello stato e le autorità ecclesiastiche. Questa collaborazione deve essere esemplare nelle scuole cattoliche.
Zagadnienie rozwoju osoby ludzkiej w ujęciu o. Jacka Woronieckiego
Kempys, Jerzy (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
According to a Dominican father Jack Woroniecki (1878-1949), human personality has first and foremost a dynamic character. The fruit of its development should be a mature persona (persona = fully developed personality). Its precursor is to be found in Christ's persona, that is His humanity shaped and developed by the persona of the Son of God. J. Woroniecki distinguishes three factors in the development of human personality: the dynamic aspect of personality, the influence of the society as well as cooperation with God's grace. The dynamic development in a human being is achieved both in the sphere of the senses and the higher level of the reason and the will. Despite heritage, everyone possesses a potentiality in the sphere of the senses and the opportunity to acquire a number of new, individual qualities. The author also thinks that there exists a potentiality in the cognitive sphere – it concerns human ability to understand, and the potentiality of the will – to want something more or less. According to Jack Woroniecki, the society a vital role in the personalr development of a human being, this especially concerns the family environment, but also the school, one's workplace, the local or national community. The author also adds that there exists a reverse relationship: every person exerts some influence on social life and contributes to societal welfare. As far as supernatural sphere in concerned, cooperation with God's grace lifts every person to a higher level of spiritual life providing one with: special enlightenment in the cognitive sphere, additional excitements in the sphere of wanting, and finally the sacredness of the soul and the body. According to Woroniecki, a mature persona is a person who has acquired permanent moral qualities. The most important of which are: prudence – perfecting the mind, justice – perfecting the will, courage and limitation – perfecting the senses.
Bizantyjska wizja świata władzy – szczera wiara czy polityczna kalkulacja
Michalik, Piotr (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2006)
In 968 A.D. Liutprand of Cremona as a legate of Otto I was received by Nicefor Fokas in Constantinople. During sophisticated audience imperial legate had an opportunity to admire a byzantine court's ceremonial. Although Liutprand was convinced that all he had seen was only a political – aim performance, he was a spectator of byzantine vision of the world of power. It is not easy for West – formed minds to understand the byzantine ideology. Meanwhile It was this what helped Byzantine Empire to survived for ten century of its history. The roots of byzantine political philosophy laid deep in ancient empires of The Fertile Crescent. Babylonian, Egyptian, Assyrian and Persian monarchs derived their power from gods, due to that, they joined in their hands control over both spheres of human being: spiritual (sacrum) and corporal (profanimi). This conception of the world of power was transmitted by Hellenic kingdoms into Roman Empire, where it gradually took place of Roman republican ideology. The new system of government – dominat, created by Dioclecian, was closely related to that of the Sasanid Empire. The second foundation of byzantine political philosophy was Christianity. It was Constantine the Great who combined the oriental conception of power with Christian doctrine. Byzantines imagined their empire as the Kingdom of Heaven on Earth and considered Constantinople a center of civilized world (oikournene). They were deeply convinced of being ancient Romans' heirs, for that reason they called themselves Romaioi and officially observed the Roman political tradition. The center of byzantine vision of world was the emperor. Basileus was a God's chosen one. As Christ's Regent on Earth he had universal power, not only over people's bodies but also minds and beliefs. The most significant of its aspects was emperor's supremacy over Byzantine Church which had a full acceptance among the clergy and worshipper. Nevertheless, there were some limitations of the emperor's will. He was obliged to use his power not over but for people who had been entrusted to him. If only basileus had not fulfilled his mission, breaking God's and moral rules, he became a tyrant and could have been overthrown by successful usurper. What in the most direct way expressed the byzantine ideology of power was imperial cult and ceremonial. It was highly complicated and sophisticated system which had even its own codification. I consider that it was sincere faith not political calculation what it truly represented.

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