Polonia Sacra, 2007, R. 11 (29), Nr 20 (64)

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Odpowiedzialna wolność. Szkic z transcendentalnej antropologii Karla Rahnera
Radziechowski, Dariusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
While it constitutes the measure of man's maturity, freedom – something greatest and most sacred and at the same time most mysterious in man – is always a fresh and extremely interesting subject. Awareness of freedom and at the same time of man's dignity becomes clearer and clearer and a growing tendency of societies and individuals to enlarge its scope to an autonomy of selfrealization is undoubtedly a sign of times. Beyond doubt the gift of freedom is sometimes unappreciated and even wasted, but it can be used and developed. It is indeed development that constitutes a life task for every Christian. Realization of this task entitles us to greatness and dignity. Man should rid himself of what burdens and ties his or her freedom of a child of God. Man can and should bring himself/herself up to freedom, make good use of it and help others grow in it, since responsible freedom is ethically the greatest and most sacred thing. In acts of freedom man performs something axiologically greatest – defines himself/herself in the face of God, and does this for the whole eternity.
Powołanie do świętości według św. Alfonsa Liguori
Saj, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Il programma pastorale della Chiesa polacca per quest'anno si concentra intorno un slogan: „Fratelli guardiamo alla nostra vocazione”. Lo slogan si riferisce all'insegnamento del Papa Benedetto XVI, il quale sottolinea in modo particolare la chiama dell'uomo alla santità. Dire, che la santità non è riservata soltanto per alcuni nella Chiesa, non sorprende nessuno. Infatti tutti battezzati, nonostate la loro posizione nella Chiesa sono chiamati alla santità, cioè vivere pienamente in Cristo Gesù. La chiamata alla santità è lo scopo che durante il nostro pellegrinaggio terrestre possiamo raggiungere ad un certo livello. Paragonando il tempo di oggi col tempo, in cui ha vissuto s. Alfonso de Liguori (1696-1787) non troviamo la differenza. Il pensiero teologico di s. Alfonso, fuorché alcune cose, è molto simile. Molto caratteristiche sono le motivazioni della chiamata alla santità: l'amore di Dio verso l'uomo, amore dell'uomo verso Dio e compiere la volontà di Dio. L'accettazione di queste realtà, la pratica di vita può aiutare ciascun fedele ottenere la santità nella vita quotidiana. L'articolo presenta proprio questo atteggiamento verso la santità, che propone s. Alfonso che è molto attuale anche nel tempo d'oggi.
Ocena judaizmu w świetle Dialogus inter Philosophum, Iudaeum et Christianum Piotra Abelarda
Wąsek, Damian (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
The contents of Dialogus do not give us grounds to speak of a ChristianJewish dialogue, but rather of a Jewish-philosophical one. It is possible only when we take two things into account. In the first place it is the form of the work that counts – a dialogue, which is a script of a fictional meeting, with Abelard himself taking part of a philosopher. Secondly, it must be noticed that this philosopher is a Christian. In this perspective a deconstruction of rational bases of the religion of Moses is equivalent to its defeat in confrontation with Christianity. Using the form of a dialogue suggests that all its participants have equal chances to win in the end – the point is to search who is in the right. It seems that it is not so in Abelard's work. For he chooses points and arguments of the Jews that are doomed to fail from the start. To support such a thesis we can mention the fact that in the whole conversation not even one thesis presented by a believer in Judaism remains unquestioned. The assumption of seeking the truth is fiction. The point is to show that there are no valuable elements in Judaism. The author lacks objectivity and honesty in the choice and assessment of presented opinions. In this respect Judaism is treated as a system of beliefs wrong from the start. This does not change the fact that the analysis of chosen threads was made with great precision and meticulousness, which testifies to the knowledge and skills of Master Peter. Before he began the dialogue, he had thoroughly studied Judaism, which allows him to move freely within the notions of this religion. He does not repeat accusations which are circulated in the Christian environment, but tries to assume a position of an adversary in order to ask questions, point out mistakes and imperfections within his understanding. In this context Abelard treats Judaism seriously and bases his critique on logical arguments.
Św. Teresa od Jezusa: mistyka i bogactwo duchowości kobiecej
Wilk, Anna (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
The paper shows the richness of inner life as seen in the life of St. Teresa of Avila. Her mystical life is especially valuable because of the problems connected with the religious situation in Spain at that time, when pseudomysticism was developing outside the Church. Teresa describes man's way to mystical unity with God using an image of seven homes. In this way we learn about the richness of her inner life. Confronting the inner experience with the reality of her life, we see a woman who is very much engaged in the matters of the world and at the same time experiences a deep unity with God, which brought about concrete and faithful service of the Church.
Miłosierdzie w posługiwaniu chorym w życiu Służebnicy Bożej Hanny Chrzanowskiej
Seredyńska, Anna (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
The aim of the paper is to show the person of Hanna Chrzanowska as a nurse and as a pedagogue. The educational work by Hanna Chrzanowska prepared a lot of young nurses to discaver vocation in their work. She did it by showing the importance the knowing the psyche and needs of the patient. She had the personal culture and she respected the will of the patient and she teached it. She expected the practical and theoretical knowledge from young nurses. She teached the importance the spiritual support for patient. She stressed the necessity of the depending the work of the nurse on the foundation of the efficient internal formation.
Sekty afrykańskie
Zwoliński, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
All new, known also as alternative, forms of religious engagement develop mainly within a group of the Africans who emigrate to Europe and in their close circle of family and friends. And so, for example, in Switzerland there are about 20,000 Africans who belong to various independent churches associated in an Association of African Christians. Representatives of African Churches work also in the World's Council of Churches in Geneva. These few examples confirm the main thesis of a big estrangement of home religions and sects of Africa in other parts of the world. African spirituality preserved its mysterious character, it still remains unfathomed, though it is still fascinating and surprising.
Sylwetka duchowa Sługi Bożej Leonii Marii Nastał, służebniczki Starowiejskiej (1903-1940) na tle epoki
Machniak, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Sister Leonia Nastał believed in the love of God, the kind father, thus becoming his beloved child. She was granted the grace of mystical life. She lived in the shade of St. Theresa of Lisieux, from whom she drew inspiration for her spiritual life. She bequeathed her deep inner experience focused on an idea of complete surrender to Christ, like an infant, without reservation or keeping anything for herself. Experiencing the love of God like a little baby in the hands of good God, she discovered the mystery of “spiritual infancy” By this she meant something more than being God's child, just as an infant is totally dependent on its parents and is even unable to express its needs or feelings. Sister Leonia built a strong relationship with her Creator, who was for her not only a giver of life, but a loving father, who cares for his child and chooses the best things for her.
Kobieta, jej godność, świętość, duchowość i Nowy Testament
Misztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Dans le Nouveau Testament les femmes occupent beaucoup de place. Pour s'en rendre compte il suffit de consulter une concordance biblique. Elles sont vues comme personnes qui ont besoin du salut: mais la même chose il faut dire à propos de leurs pères, frères, maris... Il est important qu'aussi les femmes participent à l'œuvre du salut. Créées par Dieu elles obtiennent même la grâce de devenir les participants actifs et notables de ce mystère: en faveur d'ellesmêmes et en faveur des autres. Dans la mesure où il est justifié de distinguer entre le sacrum et le profanum on doit aussi analyser la position de la femme en ce qui concerne le mariage, la vie familiale, sociale etc. Le Nouveau Testament témoigne qu'aussi en ce cas la contribution du christianisme doit être évaluée comme très positive. En même temps nous avons à faire avec le message qui n'a pas encore dit son dernier mot: il aide et continuera à aider.
Duchowość kobiety i tajemnica Królestwa Bożego
Paszkowska, Teresa (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
A lot is written nowadays about spirituality and identity of women, various aspects of their life or dimensions of their mystery; the point of reference depending on the subject of research. Conclusions that are finally reached depend on the adopted assumptions, the choice of sources and researchers' zeal. The reality of women in the Church had a lively presence; the teaching and acting of Jesus considerably clarified the interpretation of a woman's mystery, while theologians even perceive the spirituality of women as a factor, which, by analogy, allows us to read the laws and mysteries of God's Kingdom.
Duchowość kobiety według zamysłu Bożego
Wejman, Henryk (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
With the progress of postmodernism, which brings far-reaching ethical relativism, with the growth of pluralism, which does not accept universality of moral norms and, finally, with bigger and bigger secularization, which stripes all moral choices of their religious reference and brings various social pathologies, which hurt human nature, a call for a social renewal gets louder and louder. Unquestionably, a great service to such a renewal may be made by women. Assuming a life in accordance with God's plan, i.e. living in the spirit of physical and spiritual maternity, they will contribute to the preservation of mankind and to the growth of morality of man in the face of God, his or her fellow creatures and all creation.
Communio personarum w nauczaniu Jana Pawła II. O tworzeniu dojrzałej wspólnoty małżeńskiej
Drzyżdżyk, Szymon (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Marriage and family constitute an integral and an extremely important element of every society. Together they play essential functions within the global society, within the scope of its biological reproduction and in the field of socializing of individuals and preparing them to function in a rapidly changing society. If the functioning of families and their condition deteriorate, the functioning and well-being of individuals and societies will, likewise, be negatively influenced. It is in the interest of individuals and society to have properly functioning families and to create the conditions for their proper functioning. The Church wants to participate in this great enterprise, i.e. the proper functioning of family and marriage. John Paul II, who cared so much for the well-being of an individual family and marriage, points to communio personarum as a way to live and function for individual persons in mutual relations, through which they confirm and affirm themselves and create a closer interpersonal community. Developing the communion between man and woman leads not only to breaking family ties but also to rejection of the self, to spiritual sacrifice in order to create something new and one with another person – one body. In such a way a union of persons is created. It consists in a total, mutual gift; which is also, but not solely, a gift of bodies, as it consists in complete melting of desires and feelings and the whole life of both. One body means a complete spiritual and bodily unity. Sacramental marriage creates a total material, somatic, psychic, social, moral, spiritual and religious community, as a result of which one heart and one soul is created, as it were – communio personarum – community of persons, their close communion.
Eucharystia pustelnika z Hoggaru
Godawa, Marcin (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
An insight into the Eucharistic spirituality of the Blessed Charles de Foucauld allows us to discover it and treat it not only as a phenomenon of history, but also as an important point of reference for contemporary spiritual quest. A telling story of a Eucharistic unity and transformation of the Hermit of Hoggar becomes for Christians an argument for the constant return to an inexhaustible mystery, which has an answer to questions of all times and is a source of the most beautiful inspiration.
Odbicie sytuacji politycznej w nauczaniu proroków
Jelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
The studied examples of the history and the teaching of prophets convince us that they were not estranged from the political situation, in which they lived and acted. They were well-informed about it, but they always viewed it as one of many signs of God, which they were to read and interpret. This interpretation, passed on to those who were in power, was always directed at finding God's message, which awaited obedience to God's intentions on everyone's part. Most frequently religious interpretation of a situation did not go along thoughts and plans of those addressed by prophets and that was why, a prophet, who was always a sign of protest opposition, suffered frequent persecutions. Prophets, therefore, dealt with political issues, but they were not politicians. In the field of politics, which consists of conscious and voluntary human activities, they were concerned with the moral aspect and and cared for ethical conduct of their audience in every situation. They were teachers of morality and not the art of policy making, though at times they recommended concrete activities. They had their own opinions about political situation, but these were not their political choices, but the choice of God, who is the Lord of everything, including history with its meanders. Prophets fought for God's sovereignty over people's hearts in the whole context of their life. We should draw proper conclusions from the lives of prophets. The prophet-like charisma of the Church compels the Church to voice its opinions including the sphere of politics, assessing the moral aspect of all activities in the political life of the society. This assessment and pointing out proper moral stance is not making politics or meddling with it, but a service to God, who is the Lord of everything and the service to people through showing them the way to the true goodness, which can only result from moral conduct in every sphere, including politics.
Leksykon teologii pastoralnej, red. ks. Ryszard Kamiński, ks. Wiesław Przygoda, ks. Marek Fijałkowski OFMConv., Towarzystwo Naukowe KUL, Lublin 2006
Ostrowski, Maciej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Wielcy kaznodzieje Krakowa, K. Panuś, Kraków, Unum, 2006
Dulian, Renata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Morze w cywilizacji, kulturze i stosunkach międzynarodowych, red. E. Haliżak, W. Lizak, L. Łukaszuk, E. Śliwka SVD, Warszawa-Pieniężno 2006, stron 413
Zaniewski, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Godność kobiety w pismach św. Teresy od Jezusa
Gogola, Jerzy Wiesław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
St. Teresa of Avila is a telling example of a person who fights for the dignity of women even against Church authorities. Her strength lies in her mystical experience of God, which helps her discover the source of dignity of a human being, regardless of gender. While confirming the truth of Revelation with regard to human dignity she shows us at the same time what determination we should show in our fight for the truth disregarding convenient social habits that lasted for centuries.
Jan Paweł II o powołaniu kobiety w rodzinie i społeczeństwie
Lubowicki, Kazimierz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
John Paul II sees in womanhood a great, necessary and irreplaceable gift, which transforms and builds not only relationships of individual persons, but these persons themselves. He notices at the same time that this gift must be present in the framework and in the life of the Church and the world. The predominant message of the pontiff's teaching in this matter can be summarized with the help of the following three terms: dignity, „genius” and vocation of women. Speaking of vocation, the pope points to a mutual and unbreakable connection between woman's vocation in the family and in the society. It should be stressed that all addresses of the pope are full of hope that a deeper involvement of women in the life of the Church will enrich it and bring it a lot of good. In this involvement the pope sees a source of hope for the future. „Can we imagine, he asks, what great benefits the pastoral activity of the Church will acquire and how much the countenance of the Church will beautify when the „genius of women” is able to fully express itself in various aspects of its life?”.
Rola „geniuszu” kobiety w budowaniu „cywilizacji miłości” na podstawie nauczania Jana Pawła II
Otrząsek, Agnieszka (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
In their service to a concrete person, women „fulfill this form of affective, cultural and spiritual maternity” (Lk 9) which – because of the influence they have on the building of the „civilization of love” – is invaluable. The fundamental progress of humankind is not measured solely in scientific and technical categories, though even these fields are not short of a great contribution made by women. A social and ethical dimension, which includes interpersonal relations and spiritual virtues, is of greater importance. In this respect the participation of women, who serve this dimension by realizing their „genius”, is invaluable. This often happens naturally, without much fuss in everyday interpersonal relations, especially in family life (see Lk 9), whence it radiates on the whole society and the life of the ecclesiastical community.
Geniusz polskich kobiet-mistyczek
Urbański, Stanisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
The genius of Polish women-mystics is revealed in the mysticism of their vocation, which was given to them „from above” It facilitated simultaneous understanding of the acts of God and His spiritual guidance in the direction of maturity, which is necessary for undertaking the mission. In this way they appear as theologians, systematically guided by Jesus in order to reveal and realize the mysticism of their mission. While remaining in close contact with Transcendence, they become a „site” of a repeated „Embodiment” of God in human reality. At first women-mystics realize this charisma inside, in their personal holiness, in order to later show the presence of God outside through their personal example. As saints, they were a sign of protest against materialism and aspects of disintegration of the present civilization, contributing through their vocation to sanctification of humankind. Thanks to the mystical unity with the Holy Trinity, their mission acquires a universal character. It can be said that to a certain degree their service was prophetic in its nature as it included the experience of God in human history, thus becoming a „theological site” of realizing sainthood, re-creating His image inside. „In the transforming holiness and thanks to the Holy Spirit that was present in them, they were able to fulfill the mysticism of their mission. Using the language of mystical tradition, it is in them that the birth of the Lord is best seen. That is why, thanks to their holiness they were able to sanctify others. The Holy God demands holiness of the creation: „keep yourselves holy, because I am holy.” (Lev 11,44). In their mystical sensitivity to God's activity and in their receptivity to the words of Jesus, and through their devotion, they were able to contribute to saving the world during World War II. This was a deeply mystical attitude to life. Here, their mission - which they were to fulfill by showing the world an example of their own life and in their mystical heritage, the image of the Merciful God can clearly be seen.

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