Polonia Sacra, 2009, R. 13 (31), Nr 24 (68)
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Pozycja „Już nie ma Scyty” (Kol 3,11). Uniwersalizm zbawienia według św. PawłaJelonek, Tomasz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)St. Paul's Epistle to the Colossians is very rich theologically. The Apostle stresses the primacy of Christ over the whole space. Jesus Christ also introduced a new order, which is universal. To stress this universal character, Scythian was mentioned among the called ones. A question may arise why this nomadic tribe was mentioned here. The answer lies in the history of the Scythians and their customs, whose barbaric nature became proverbial. By choosing this extreme example, St. Paul states that Christian universality is so big that even such wild, cruel and bestial Scythian fits in it as well. By mentioning Scythian – used by St. Paul on purpose – the universal character of redemption was included, as it were, to the limits.Pozycja Śmierć w świetle Rozmyślań Marka AureliuszaKempys, Jerzy (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)Marcus Aurelius, Roman emperor, philosopher and an outstanding authority of the 2nd century claimed that all in this world is born for the purpose of change, transformation and destruction. In order to understand this one must answer a basic question: what is death? According to him, death belongs to neutral things (it is neither good, nor evil). It is one of the symptoms and mysteries of nature, and, at the same time, it is one of life functions. It causes the decomposition of the body, as well as the elimination or the change of the dwelling place of the spirit. The philosopher concludes that death is close to every human being. This is why all things in life should be done and said, as well as thought of, in such a way as if one was to die today. The right attitude towards death is a vital element making a deeper understanding of death possible. Aurelius recognizes two wrong attitudes: death anxiety and contempt for death. The right attitude is being sensible and full of readiness to meet death. The thinker also explains what the afterlife of a human being is like, and he reaches a conclusion that the human body decomposes, and the spirit returns to the eternal universe-creating thought, that is to God. Aurelius decisively rejects the possibility of reincarnation as well, because it does not comply with human nature.Pozycja Koncepcja personalizmu Mikołaja BierdiajewaDrdzeń, Adrian (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)Nikołaj Berdjaev (1874-1948) gehört zu den berühmtesten russischen Philosophen des XX. Jahrhunderts. Der Artikel analysiert sein sehr originelles Konzept des Personalismus. Für den russischen Denker besteht der Mensch aus: 1. der Person und 2. dem Individuum. Das Individuum ist ein Teil der Natur, der Gesellschaft, des Universums. Die Person ist eine spirituelle Kategorie, die dagegen der Natur, der Gesellschaft und des Kosmos ist. Aus obiger Unterscheidung folgt, dass der russische Denker die Welt als Ob- jektivation auffasst. Die objektivierte Welt ist für ihn eine Welt, in der aus Gott und dem Menschen Dinge geschaffen werden. In der Folge ist die gefallene (äußere) Welt eine rein unreale Projektion der inneren Existenz, die die Quelle der persönlichen Sklaverei geworden ist. Dementsprechend ist die Erkenntnis Gottes und der Person nur durch die Person/Existenz möglich – da Gott Mensch geworden ist. Die Vereinigung des Menschen mit Gott (gottmenschlich) bedeutet, dass der Mensch/Person den Zusammenhang mit Gott bewahrt. Dementsprechend, stellt Berdjaev fest, soll die ganze persona- listischen Philosophie – und Person – in dieser trinitären und dynamischen Perspektive verstanden werden. Gottmenschlich ermöglicht die Wiederkehr der Person in das Innere der göttlichen Wirklichkeit. Die Person als Geist/Freiheit/Tat kann sich nur durch Vergöttlichung (theosis) seine Natur realisieren.Die philosophische Richtung des Berdjaevs ist stark existenziell-perso- nalistisch und anthropozentrisch, der den Vorrang des Subjekts dem Objekt gegenüber behauptet. Der zentrale Punkt seiner Philosophie ist immer die Person. Der Existenz stellt Berdjaev immer die Objektivierung gegenüber.Pozycja Teologiczne uzasadnienie tytułu Matka KościołaDrzyżdżyk, Szymon (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)The title the “Mother of the Church” is in a way the fruit and quintessence of the Second Vatican Council thought of the Mother of God. Pope Paul VI announced the title the Mother of the Church in a way against the Council, which wanted to avoid new titles, dogmas, statements, and phrases that are doubtful. This was a sign of care for orthodoxy and compliance with the Tradition. It turned out that including a reflection about St. Mary in the ecclesiology and stressing the role of maternity did not disturb the orthodoxy, and what is more St. Mary and the Church have been brought together more closely and the uniting thread was the Divine reality: God the Father, whose will they read and fulfill, the Son of God, who gathers others around him, teaches, and redeems, and the Holy Spirit – the power of holiness and serving.Pozycja Postać św. Jana Apostoła i Ewangelisty na gruncie polskiej duchowości potrydenckiejGodawa, Marcin (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)The aim of this article is the presentation of the figure of St. John the Apostle in the writings like Legenda aurea by J. de Voragine, Żywoty Świętych Pańskich by P. Skarga SJ, Postylla katolicka, Postylla mniejsza by J. Wujek SJ as well as Arka Testamentu by S. Starowolski in order to follow the perception of this person in the Polish post-Tridentinum spirituality. The aspect of invention appears the diversity of strategies in using of the data taken from the various sources. The analysis focused on the miracles and the life of virtues points out the increasing role of moral attributes at the cost of supernatural deeds typical of the Counter-Reformation model. Outstanding motive of placing St. John's head on Jesus' breast has its deep mystical interpretation made by Starowolski.Pozycja Nieprawidłowe związki mężczyzny i kobiety jako problem społeczno-moralny i duszpasterskiKrólczyk, Małgorzata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)The issue of improper connections of man and woman is still standing very current. With each passing year the number of so-called free and irregular relations is expanding. What's more, in media such models of behaviours which are adversely affecting marital fidelities are being promoted. Moreover the contemporary civilization is weakening traditional moral values, promotes the eroticism and it is a cause of many conflicts which are leading to the breakdown of the family, as well as to live as a couple in no formal relation. The Church cannot remain indifferent in that case of problem. Bringing to the Christ the ones who lost in the life and live in the state of the sin is his duty. Especially waking up the hope into the mercy God is important. For God it is never too late. There is no such complicated life, which he wouldn't be able to tidy up. However one should never forget the fundamental truth, that the life in accordance with the Christian faith isn't simple. Everyday taking the cross constitutes the integral part of the imitating the Christ. However this need to make an effort and to sacrifice is not finding understanding at many. It is against the current paths and against everything what the contemporary world is proposing.Pozycja Skutki daru Ducha Świętego w świetle homilii obrzędu bierzmowaniaMaciaszek, Paweł (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)Theologians, since the Second Vatican Council, when paying attention to the sacraments of Christian initiations (baptism, confirmation and Eucharist), have been underlining the obligations resulting from the receiving of these sacraments. The article entitled “The effects of the gift of the Holy Spirit in the light of the homily of the confirmation rites” analyzes the commitments by which all those, who in confirmation received the gift of the Third Person of the Holy Trinity, became bound. The homily of the renewed rites of the sacrament of Christian maturity lists the following commitments: to work at becoming a better image of Christ, to always be a witness of the suffering and rising of Our Saviour and to become active members of the Church. This analysis show how strong a relationship is between the gift of the Holy Spirit and the life of a Christian, who receives it in confirmation. The grace of God has a mighty power to change human lives and lead us through the path of Salvation. The Sacrament is not only a gift, but also a message. Confirmation entwines the life and work of a man with the mystery of the Pentecost. Therefore it obliges us to spread the Gospel about Christ who is saving us and living within the community of Church. This close tie between a person receiving confirmation and Church is more strengthen by the fact that the sacrament is conferred by a bishop.Pozycja Mistyka chrześcijańska: przyczynek nowotestamentalnych pism związanych ze św. PawłemMisztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)Nolens volens la problématique liées à la mystique est constitutive pour le christianisme, pour sa spiritualité, doctrine, théologie. Le corps paulinien et les Actes des Apôtres, autrement dit le group des écrits du Nouveau Testament qui sont liés à la personne de st Paul Apôtre, possèdent dans ce cas une utilité majeure. Par exemple ils démontrent que la terminologie est très important mais elle n'est pas la plus importante. Ils mettent en garde contre toute simplification, mésestimation du mystère de Dieu et en conséquence du mystère des relations entre Dieu et les personnes humaines, contre tout préjugé et toute malentendu en ce qui concerne par exemple le rapport entre la foi et la raison, entre les possibilités qui sont propres à ces deux partenaires, en ce qui concerne le champ, la méthode et le but des recherches scientifiques théologiques et non seulement théologiques. Ces écrits font voir que dans sa nature la vie chrétienne s'identifie avec la communion la plus profonde de la personne humaine avec Dieu. D'après ces écrits Dieu a donné et donne toujours très généreusement ce don à ceux qui ont besoin d'être sauvés.Pozycja Les problèmes éthiques de la procréation médicalement assistéeMuszala, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)Referat analizuje kwestię moralną związaną ze sztucznym zapłodnieniem. W pierwszej części omawia pokrótce kliniczne początki wspomagania przy poczęciu dziecka oraz stopień ich obecnego zastosowania w różnych krajach. Opisuje różne metody zapłodnienia pozaustrojowego (in vitro) oraz wewnątrzustrojowego (in vivo). Następnie analizuje te metody pod kątem etycznym rozpatrując przede wszystkim dwa kryteria oceny: 1. prawo rodziców do posiadania potomstwa; 2. prawo embrionu do życia, terapii i bezpieczeństwa swej osoby. W odniesieniu do kryterium drugiego przedstawia i poddaje krytyce różne opinie tzw. opóźnionej hominizacji, zakładające uczłowieczenie embrionu ludzkiego w późniejszym momencie po zapłodnieniu (kryterium 14-go i 40-go dnia, 7 miesiąca, narodzin, akceptacji przez rodziców i społeczeństwo). W dalszej części ukazuje głos Kościoła katolickiego w omawianej kwestii, optujący za tzw. homoniacją równoczesną (tzn. w momencie zapłodnienia), przytaczając istotną opinię z Instrukcji Donum vitae. W ostatniej partii ukazuje etycznie godziwe - z punktu widzenia etyki personalistyczno-chrześcijańskiej - formy zaradzenia dramatowi niepłodności: tzw. wspomaganie przy poczęciu, adopcję oraz rodzicielstwo społeczne. Równocześnie omawia pewne niebezpieczne tendencje eugeniczne związane z metodą zapłodnienia pozaustrojowego.Pozycja Teologia i EuropaNeri, Marcello (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)L'articolo è un frutto della conferenza del teologo bolognese tenuta alla Pontificia Accademia Teologica di Cracovia il 21 maggio 2008. L'autore presenta il cambiamento positivo della situazione in Europa negli ultimi decenni. Grazie all'Unione Europea le frontiere non separano più le nazioni e gli uomini, bensì diventano permeabili e creano i legami ospitali che rendono possibile il dialogo e collaborazione su diversi livelli. La teologia ha un importante ruolo da svolgere in questo processo di globalizzazione, perché si richiama alla comune base di tutti gli uomini, cioè che sono creati e redenti dall'unico Dio e godono la stessa dignità e vocazione. In Dio, presente nella storia in Cristo e nella Chiesa, tutti possono incontrarsi e vivere insieme. Con i loro contributo i teologi possono e devono incitare a varcare diverse frontiere, anche questa fra fede e ragione, e ad approfondire e rafforzare l'unificazione delle nazioni europee, perché oltrepassi le dimensioni meramente economiche e politiche.Pozycja Radość chrześcijańska. Biblijno-teologiczne podstawy radościPikuła, Norbert (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)Joy poured into the heart of a Christian arises from the unity with God and people, whose aim is to create a universal community. God invites man to full participation in joy, and thinks of all people called to participating in His Kingdom. The condition of accepting this invitation is the person's good-natured disposition, and first of all faith.Pozycja Powołanie świeckich do świętości we współczesnym świecieKiciński, Jacek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)The focal point of the paper is lay spirituality. The reflection is based on three key issues which reveal a certain wholeness of lay vocation to holiness in the contemporary world. These key issues are: the basic foundations of lay spirituality, a concrete situation in which the ideal of holiness must be realized, and an attempt to point at ways which may help in achieving the above mentioned goal. While discussing the issues, the author concentrates primarily on two aspects of lay vocation to holiness. The first is to be a disciple, conscious of one's duty, and the second, to be a witness of one's vocation. This seems to be justified, especially when we consider forming a disciple in the school of Jesus Christ. One must first assume an attitude of a formation recipient in order to later accompany others in the formation process. Needless to say, it must be stressed right at the beginning that the attitude of a disciple, i.e. of a recipient of the formation process, applies to man till the end of his life as only then he will be a true witness. These aspects of vocation are then closely connected – they seem inseparable.Pozycja Communio personarum w odniesieniu do małżeństwaLubowicki, Kazimierz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)As can be seen, communion personarum, to which God calls married couples besides calling them to the Sacramental marriage is a style of thinking, feeling, and living, which encompasses the whole life of a couple, both in the spiritual and bodily dimension. It should even be stressed that without translating into the bodily dimension, spiritual experience is not authentic and does not have a big value.Pozycja Konsekracja w świecieWalkiewicz, Piotr (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)Most often consecration is associated solely with living within the walls of a monastery and we still find it hard to believe that there are lay people who are consecrated and that – though it is of no great importance – we address them daily as Mr./Mrs., and not brother or sister. A doubt may occasionally arise whether it is the same consecration or something that only resembles it. To cast aside these doubts the author tries to look at an issue of consecration considering such kinds of living as consecrated virginity and lay institutes.Pozycja Życie konsekrowane w nauczaniu Benedykta XVISaj, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)Nel corso della storia la Chiesa sempre mostrava interesse per la vita consacrata in ogni sua forma. Ne danno testimonianza i molti documenti dedicati a questo genere di vita cristiana e ancora più numerosi gli interventi dei papi, indirizzati alle persone consacrate. L'attuale papa Benedetto XVI, benché il suo pontificato duri per ora relativamente poco tempo, con uguale forza vede nell'ambiente ecclesiale la presenza della vita consacrata e delle persone dedite a Dio in questa forma di vita. I quattro anni del suo servizio petrino ci lasciano scorgere con chiarezza certi aspetti caratteristici dei suoi discorsi che riguardano la vita secondo i consigli evangelici. Il presente contributo è un tentativo di analizzare gli interventi del papa alle persone consacrate per dimostrare la sua preoccupazione per la forma e lo sviluppo degli istituti di vita consacrata nella Chiesa.Pozycja Sakrament pokuty w ujęciu teologiczno-prawnymZaborowski, Marek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)The sin, as the act of human freedom, appears at the point of contact of the value and human freedom. The choice of evil causes the destruction of the harmony and internal fullness of a human being. It is the cause of certain enslavement. It is also the negation of the attitude of love towards God, other people and oneself. The consequences of a sin need healing. The form and diversity of human dilemma require counteraction in the form of reconciliation with God, other people and oneself. It is done fundamentally in the Sacrament of Penance. The foregoing article presents this sacrament in the theological-legal aspect. One cannot overestimate the Sacrament of Penance in the life of Christians and Church. Taking into consideration the diverse aspects and effects of this sacrament, one should agree that it belongs to the essence of Christianity of every Christ follower. The issues of how to administer and receive the sacrament can be found in the Code of Canonical Law from 1917 and 1983. The legislators of both codes emphasize unequivocally that the Sacrament of Penance plays an important role in the life of Christian, not only Catholic. The wealth of this sacrament obliges us to perform and receive it with respect and diligence.Pozycja Mit demokratycznej większościZwoliński, Andrzej (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)Democracy creates conditions of policy making using one of the two methods: in direct democracy there is no separate ruling group – common people rule through a majority principle; in indirect democracy, i.e., the representational one – the ruling group is controlled by people by means of periodical elections. A well-prepared electoral law, free elections, participation of the whole society, and political consciousness of the possibly widest social circles are the factors that enable the making of a strong democratic state. Therefore, a reflection on elections as a tool of democracy should occupy an important position in the whole Catholic social teaching.“Principle of a number” present in democracy has been questioned since antiquity. A discussion about democracy in Aristotle is connected with questioning a conviction that the wisdom of many people is more dependable that the wisdom of a few and a discussion about a question whether politics is an art, like sailing and medicine, whose trade secrets one must know to pursue, or whether all people know enough about it. Democracy is most certainly more than just a function of a simple rule of the majority. At the beginning of the 20th century Pareto asked: “Who is this new deity called “general election?” It is proposed in democracy that in order to preserve the best possible election results substantial principles (such as prohibiting racial discrimination in voting to safeguard the equality principle) should appear and be observed besides procedural principles (e.g. searching for the majority.) John Paul II stressed that democracy is not solely a matter of legal and political procedures, but a substantial moral experiment, which “constantly verifies man's capability of self-governing. This “capability" can be “measured” in a political community by vitality of some moral convictions, such as choosing persuasion and not violence as a political method.“A democratic form of a political system should not consist in subordinating to the will of the majority just because it is the voice of the majority, but subordinating to a reasonable opinion of the majority, the right current opinion of the society on a given subject. It is very important to also state that there are such values and principles which even the majority cannot administer. Constitutions are here to confirm and promote these principles, laying foundations for the state law, which defines the boundaries of the “majority right” When the well-being of people is at stake, the majority principle must prevail. But it cannot be binding when it is the matter of the truth.Pozycja Bieda jako wyzwanie duszpasterskie w świetle nauczania społecznego Jana Pawła IIPiwowarczyk, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)Pozycja Podróżnicy, fundatorzy, święci, pod red. Tomasza Ratajczaka, Wydawnictwo Poznańskiego Towarzystwa Nauk, Poznań 2008.Dulian, Renata (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)Pozycja Duchowość ludzi świeckich w posoborowej teologiiZyzak, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2009)The article reflects on lay spirituality, especially in the approach after the Second Vatican Council. Explanation of basic etymological notions regarding laity is followed by a description of the novelty of the Council and papal teaching and a diverse theological reflection with regard to lay Christians after the Second Vatican Council. The author concludes with a list of peculiar, relational characteristics of lay spirituality, which is also expressed in the most important studies on lay theology and spirituality.