Polonia Sacra, 2010, R. 14 (32), Nr 26 (70)

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Słowo Boże w życiu i nauczaniu Kościoła
Bogacz, Roman (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
The Twelfth Ordinary Session of Bishops Synod, which took place from 5 to 26 October 2008, was devoted to the presence of the Word of God in the Life and Mission of the Church. The document of the Instrumentum laboris called for a reflection on six topics: 1) not to restrict the Word of God only to the Bible; 2) ways of preaching the Word of God, especially during the homily; 3) meditative reading of Scripture, known as Lectio Divina; 4) the importance of the Old Testament; 5) some issues for exegesis as a method of interpreting Scripture; 6) Bible translations Therefore, it is the task of the Church to explore this Word, which comes to us either through the liturgy, or during our meeting with Scripture. The main purpose of the Synod was to draw attention to Scripture, and to rediscover its great power of shaping and transforming the human heart, since the Word of God is alive and effective (Heb 4, 12). The shepherds responsibility is to prepare the lay faithful so that they could draw from this invaluable source that is the Bible, and be fully nourished by the Word of God present in it.
Głoszenie słowa Bożego wobec wyzwań współczesności
Siwek, Gerard (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
The article deals with the subject of challenges which the preaching of the word of God takes up today. Omitting challenges concerning its content, language, variety and different mentality of the listeners, it focuses on the challenges of the general nature. The first of them is the return to the theology of preaching and, on its basis, the renewal of the faith in the power of the preached word, making it a real pastoral priority. The second one is evangelisation, penetrating the whole preaching, concentrated on bearing witness to Risen Christ, with special attention to the role which direct preaching plays in it. The third challenge is the spirituality of the preacher requiring intellectual, human and religious sensitivity, which is the ultimate reason to deal seriously with all the challanges which preaching the word of God faces today.
Sługa Boży ks. Paweł Smolikowski CR jako rektor Papieskiego Kolegium Polskiego w Rzymie
Mleczko, Wojciech (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
Fr. Paul Smolikowski (1849-1926), a member of the Congregation of the Resurrection, was a rector of the Polish Pontifical College in Rome for circa twenty years (1892-1895, 1898-1902, 1905-1915, 1919-1921). As an outstanding personality, he influenced the humanity, culture, intellect and spirituality of his alumni. Among them we can single out the following: Rev. Edmund Dalbor (1869-1926), a future cardinal and primate of Poland, Rev. Aleksander Rakowski (1862-1938), a future archbishop of Warsaw and cardinal, as well as many others (professors of philosophy and theology at several Polish universities). One of them, Rev. Jan Balicki (1869-1948), whose confessor was Smolikowski, was beatified in 2002. His writings indicate that he belongs to the Resurrectionist school of spirituality.
„Czynnik trzeci” w kształtowaniu osobowości. Zagadnienie sumienia w Teorii Dezintegracji Pozytywnej K. Dąbrowskiego
Skawroń, J. (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
Der dritte Faktor ist der grundlegende Bestandteil in der Theorie der positiven Desintegration von Kazimierz Dąbrowski. Er dient zur Afirmation, Negation und Wahl der höheren Werte. Er führt zur Bildung der Persönlichkeit, entfaltet das Verständnisvermögen anderen Personen gegenüber, indem er zu ihrer "inneren Stimme" wird. Er ist durch den Kampf und innere Schwierigkeiten wirksam. Er wird aber zugleich von konkreter Persönlichkeit determiniert. Das Gewissen ist eine Stimme im Herzen des Menschen, die sagt: "tue dies" oder "vermeide jenes" Die Liebe einer konkreten Person schärft das Gewissen. Die größte Liebe ist die Person Christi. Die Wahl von dieser Liebe verlangt den Opfermut und die Negation des Bösen. Zwischen dem Gewissen und dem dritten Faktor lässt sich sichtbare Paralellen ziehen. Der Unterschied besteht nur in der Nomenklatur.
Jana Pawła II teologia solidarności – solidaryzm encyklik społecznych (Laborem exercens, Sollicitudo rei socialis, Centesimus annus)
Waleszczuk, Zbigniew (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
Das Ziel des vorliegenden Artikels ist ein Versuch die Solidaritätstheologie der Sozialenzykliken Johannes Paul II, dessen Hauptsorge der Mensch ist, zu beschreiben. Nach dem Heiligen Vater können wir Solidarität als Moralkategorie verstehen. Der Artikel beschreibt diese Kategorie in drei Dimensionen: 1. Individuell, ausgehend von der Wahrheit der unantastbaren Würde jedes Menschen 2. Familiär und lokal, in der Gemeinschaft der Familie und der lokal relevanten Bindungen. 3. Global, verstanden als transnationale Gemeinschaft aller Menschen. Solidarität ist als ethische Handlung an einem Gemeinwohl orientiert. Die Quelle der Solidarität ist die Einheit (Communio) Gottes (Dreifaltigkeit). Von dieser göttlichen Eigenschaft ausgehend entwickelt Johannes Paul die gegenseitige Einheit der Menschheit, des Menschen mit Gott - durch die Schöpfung, Erlösung und Berufung zur Ewigkeit- sowie die Einheit verstanden als Brüderlichkeit aller Menschen. Von diesem Standpunkt der menschlichen Erfahrung, kommt der Papst zur Erkenntnis der Verwundung der menschlichen Würde, auch in den aktuellen Strukturen der Sünde, auf die es die richtige Antwort zu geben gilt. Diese Antwort heißt Solidarität. Der Familie steht eine prioritäre Bedeutung zu. Sie ist gleichzeitig Subjekt und Objekt der Solidarität. Jeder ist verantwortlich für die eigene Familie und jede Familie ist verantwortlich für ihre Mitglieder. Die Rolle des Staates ist subsidiär. Nach Johannes Paul ist der Ort, in dem die Solidarität in besonderer Weise in Erscheinung tritt in vertikalen und horizontalen Dimensionen die Wirklichkeit der menschlichen Arbeit. Einerseits ist sie in ihrem Wesen eine Kooperation mit dem Schöpfer im Werke der Schöpfung, andererseits bedeutet es in horizontaler Ebene das zwischenmenschliche Angewiesensein. Die Schlüsselrolle der päpstlichen Lehre in globalen Dimensionen erfüllt der Entwicklungsbegriff. Erst dank der richtigen Interpretation dieses Begriffes, der oft einseitig nur als technisch-materieller Fortschritt verstanden wird, kann man die Solidarität verwirklichen. Erst durch die Berücksichtigung der transzendenten Ausrichtung des Menschen auf Gott (Sehnsucht nach Erlösung),können wir eine wirklich am Gemeinwohl orientierte globale Solidarität erreichen.
Język w liturgii. Sprawozdanie z interdyscyplinarnej konferencji międzynarodowej (17-19 września 2009 r., Krzeszowice)
Dalgiewicz, Marta; Kucharska-Dreiß, Elżbieta (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
Prezentacje multimedialne a przepowiadanie homilijne
Sławiński, Henryk (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
We live in a world influenced by modern technology. Over time technology has slipped into use in the sacred liturgy. For example, there are some parish priests who use “Power-Point” presentations to deliver their homilies. This practice is so new that there is no guidance from the Holy See on the subject. Such presentations are also being used during catechesis and evangelization. There are no doubts about using “PowerPoint” presentations in the latter context. They might then be useful or even necessary given a large audience. However, one cannot say the same for homilies. The above article argues why the use of “PowerPoint” presentations is inappropriate for homilies. After a description of the practice of “multimedia homilies” in Poland and an overview of the arguments of their protagonists, counterarguments are presented. Most of them are based on the liturgical nature of the homily. At the end of the article there is a summary of the whole subject.
Złoty środek kaznodziejstwa. O ciągłym napięciu między formą i treścią przepowiadania słowa Bożego
Szewczyk, Leszek (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
Systematic renewal of preaching has been going on throughout ages and is still in progress through systematic strengthening of theological bases of preaching, renewed content of the preached word and renewed form of preaching utterance. The history of preaching shows that in its particular periods, although one tried to pay attention to renewal of the whole preaching, a dominant tendency was to emphasise only one of the both sides of the theory of preaching. This paper describes the constant tension between the form and the content of the preaching service of the Word of God. After introduction of terminological issues the author presents history of specific periods of preaching in which one of the above mentioned aspects was treated with a peculiar care. Eventually conclusions and suggestions were formulated concerning renewal of the form and the content of the contemporary preaching.
Anamneza eucharystyczna jako realizacja obecności Chrystusa dla nas w ujęciu bp. Wacława Świerzawskiego
Nowakowski, Przemysław (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
Cet article essaie de présenter la pensée de Mgr Świerzawski sur l'anamnèse eucharistique, pour en exposer les aspects qui me semblent les plus intéressants. Le Professeur Swierzawski, fidèle à son approche pastorale des sujets théologiques, dévoile la signification de l'anamnèse de l’Eucharistie à ses participants – anamnèse est une réalisation de la présence du Christ pour nous. Dans l’oeuvre de Swierzawski la notion d’anamnèse a une signification plus large comme d’habitude et se réfère à toute la célébration de l’Eucharistie, qui se présente dans son ensemble comme une anamnèse sacramentelle de la vie historique du Christ. Jésus avait laissé à ses disciples son sacrifice sous la forme du repas, qui est devenu son anamnèse. L’Eucharistie par l’anamnèse est un sacrifice du Christ rendu présent pour nous et un sacrifice actuel de l’Eglise. Pendant la célébration, ces deux sacrifices s’unissent en un seul acte. Pour cela, l’Eucharistie se réalise grâce à l’anamnèse rendant présent le sacrifice du Christ. Grâce à cette union, l’Eucharistie cesse d’être principalement un sacrifice pour le salut, mais elle devient le sacrifice des sauvés. C’est un sacrifice de louange des enfants de Dieu libérés du péché et de la mort, qui rencontrent le Seigneur présent pour eux dans la communauté de l’Eglise. Cependant, dans l’Eucharistie, le Christ n’est pas présent que pour quelques-uns. II souhaite par sa présence et son action construire la communauté de l’Eglise, son Corps Mystique. C’est dans cette union de la théologie de l’Eucharistie et de l’éclésiologie, que naît une nouvelle perspective pour l’intercommunion. La réflexion théologique de Swierzawski sur la liturgie eucharistique a amené à la conclusion que la tâche la plus importante de l’Eucharistie est la délivrance du Christ à Dieu le Père dans le Saint-Esprit et la participation à ce processus de tous les hommes réunis dans la communauté de l’Eglise célébrant le mystère.
Problematyka cierpienia i jego związek z krzyżem
Radomska, Natalia (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
Suffering has a deep sense because it allows God to work in our life. The right attitude of the disciple is the readiness to accept the suffering, because the way of Jesus and the way of the disciple meet at the cross. The differences between the Catholic Church and the Lutheran Churches in understanding the cross and suffering, have their origin in the different accents. The protestants focus on the sufferings and death of Christ as the most important event of redemption. The catholics do not stop merely at Jesus’ sacrifice, but concentrate on the culmination of the salvation in the resurrection.
W. Misztal, Duchowość chrześcijańska w świetle listów Pawłowych. Związki z Bogiem, Kraków 2010, ss. 417
Urbański, Stanisław (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
Lectio divina: warunki, korzyści i zagrożenia
Wróbel, Ryszard (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
Throughout the centuries diverse methods of the reading of sacred scriptures were elaborated; today there are others being added. Through these the particular position, not to say especially, occupies, and in some manner it repeats an old method of the letter of the bible, in the spirit of prayer, which is lectio divina. In the present article there are omitted questions regarding definitions, methods, instruments and means of lectio divina. All the attention was instead placed on the necessary conditions of the correct procedure and the help and dangers linked to the exercise. It is important, because the diversity of the points, the degrees and the phases proposed in the realization of it create an inadequate conviction, that every form – sufficient that it contains the elements indicated by the authors as necessary in contact with the Word of God – almost automatically becomes a lectio divina. More precisely: lectio divina is not solely one method or a model to practise the Bible, but it is an expression of it, the style of being Christian, it functions in the right way, when from the practice of the reading it may change into a true spiritual life – that is lectio of living.
Niektóre aspekty pojęć παιδεια i θεολογια według św. Bazylego Wielkiego
Betlejko, Jerzy (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
In diesem Artikel werden zwei wichtige Themen beschrieben, die dem Hl. Basilius ihr richtiges Verständnis, ihre Definition und ihren Platz in der Struktur der christlichen Lehre verdanken – Παιδεια und Θεολογια. Παιδεια, als ein Phänomen mit einer langen vorchristlichen Geschichte wurde von den Christen der ersten drei Jahrhunderte mit einem gewissen Misstrauen behandelt, als Träger der klassischen und vor allem der heidnischen griechischen Kultur. Jedoch dank Basilius und anderer Kirchenväter wurde Παιδεια als nützliches Mittel erkannt, das dem Aufbau der geistigen Grundlagen der neuen christlichen ausgebildeten Kader diente. Θεολογια in dem System des Denkens des Hl. Basilius gehörte nicht zu der Kategorie der Reflexion aus einer theoretischen und spekulativen Natur. Sie war eng mit den praktischen Problemen der Kirche verbunden, die in gewisser Weise den Erzbischof von Caesarea gezwungen haben, eine aktive Stellung in der Verteidigung der Orthodoxie einzunehmen und ihre Grenzen klar zu definieren.
Nadzieja czy apokatastaza? Refleksje nad eschatologią Wacława Hryniewicza
Drzyżdżyk, Szymon; Haberka, Sylwia (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
Theological thought calls for a dynamic life. It reveals itself in constant readiness to question what has already been achieved. The reason is inconceivable God, who is the subject of theological thinking. He reveals himself to man in the history of his life. Hence man who discovers that he has been called to be a theologian, has to be open and listen to “‘Gods talk” in a special way. He has to be brave in interpreting it. Beyond doubt, Rev. Hryniewicz belongs to the few theologians who are not afraid of taking up such challenges. J. Majewski calls the dispute about apocatastasis the ’’hottest and the most important dispute which was carried on in the theological circle in Poland after the war” The discussion began after Rev. Hryniewicz, ecumenist and lecturer at the Lublin Catholic University, published an article “Hope of General Redemption. Deliberations on the Eastern Tradition” in the January 1978 issue of “Więzi”. S. Małkowski engaged in the dispute with Hryniewicz. After ten years, in 1989, W. Hryniewicz published a book “Nadzieja zbawienia wszystkich” (Hope of Redeeming All.) The book provoked a heated discussion. As a result, two meetings of the Dogmatic Section of Polish Theologians devoted to Hope of Redemption for All were held in 1991 and 1992. The participants in the dispute published their opinions in such periodicals as “Tygodnik Powszechny”, “Niedziela”, "Więzi”, “Collectanea Theologica”, and “Przegląd Powszechny” The Paschal time makes us take up the topic again.
Prawda o stworzeniu w świetle Katechizmu Kościoła Katolickiego
Adamczyk, Dariusz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
God is the creator of everything. Firstly it wasn’t anything except the God. He took out the world creative power from nothing. Creation ex nihilo isn’t any conversion of nothing, that could be material of existence. World coming from creative Gods word. Creation from nothing is showing on sole causality God’s working, that making to existence whole creation. The God is transcendent to world, and at a time He is present in the world. He has created the world for his glory, to showed it and gave it. Motive of creation is goodness, love and freedom of the God. Creation of the world by the God was act of mind. Wisdom of the God is present in orderly world. The God could be met from creative masterpieces. Everything what exist, its keeping by the God. He is flashing order to everyone. Its making duration all nature. World is totally depend from the God in every single moment of his existence. Creation cannot limit only to activation from nothing. You should understand this like during in history of universe. Its direct to personal of the God.
Przestrzeń i ruch w opisie zbawienia. Teologiczna interpretacja wybranych wierszy Johna Donne’a (1572-1631)
Godawa, Marcin (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
This article undertakes the issue of spatial motives and motions in the description of religious process of unification in John Donne’s chosen verses: Good Friday, 1613. Riding Westward, sonnet I from Holy Sonnets and A Hymne to Christ, at the Autors Last Going into Germany. They display in their own ways human seeking for salvation motivated by God’s grace yet with taking an account of man’s freedom. For hermeneutics here are proposed some contexts of catholic theology, mainly getting from St. John of the Cross. The statements of few different researchers are also evoked in order to discuss them in regard the concept of religious irony. The lyrical expression of Donnes poems concerns the spiritual experience which can be treated as an over-confessional phenomenon but still close to the catholic world.
Zagadnienie interdyscyplinarności prawa kanonicznego
Kroczek, Piotr (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
Law as a regulator of the life of the community must follow the life, as the Latin principle states: “ius sequitur vitam”. A lawgiver to duly fulfill his function must have full understanding of the world and the circumstances collecting and accumulating knowledge, facts, ideas and inspirations from many different arts and sciences. The openness of law to other disciplines of learning can be called interdisciplinarity. The aim of the paper is to present canon law as an interdisciplinary Church discipline. This goal is achieved by giving examples of a church lawgivers use of achievements of such disciplines as theology, philosophy, jurisprudence, political science, linguistics, sociology, economy, and technology. The conclusion is that capacity of canon law is an essential condition for a proper operation of law for salvation of souls.
Podstawy reinterpretacji dogmatu o prymacie biskupa Rzymu Soboru Watykańskiego I
Lukoszek, Michał (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
L’articolo cerca di stabilire basi di una possibile reinterpretazione della dottrina della costituzione Pastor aeternus del Concilio Vaticano I riguardante il primato del Papa. Il testo analizza proposte di alcuni teologi che interpretano il dogma in una prospettiva odierna. È stato rilevato che, interpretando il dogma, si deve prendere in considerazione tutte le circostanze storiche del Concilio, e anche tutto ciò che non è stato detto direttamente nel documento stesso. Concludendo tutto ciò, sono state formulate alcune tesi in proposito. L’interpretazione massimalistica del dogma, che vede la Chiesa come una monarchia assoluta, non è l’unica che sia possibile. La costituzione stessa, in realtà, né definisce, né esclude questo tipo di regime. Infatti, sono qui possibili anche altre interpretazioni. La costituzione non prende in considerazione il problema del potere del collegio dei vescovi. Ciò non significa che essa lo neghi, ma tale comportamento è una conseguenza della paura dell’interpretazione gallicana. Con ciò si vuole dire che la dottrina del papato, elaborata del Vaticano I, è aperta all’ecclesiologia di comunione, anche a quella del collegio dei vescovi che pure causa altre interpretazioni. La dottrina sul primato si colloca nella Tradizione della Chiesa. Di conseguenza, proprio la Tradizione deve essere il principio interpretativo del dogma. La verità può essere espressa in diverse parole e ciò adeguatamente alla concreta epoca storica. È possibile usare qui non solo un linguaggio giuridico, ma anche altri linguaggi, per esempio quello biblico. Queste conclusioni mostrano che la dotrina del Vaticano I sul primato del vescovo di Roma è aperta a varie interpretazioni il che è importante, tra l’altro, sul piano ecumenico.
Luigi Gioia, The Theological Epistemology of Augustine’s „De Trinitate”, Oxford University Press, Oxford 2008, 234x156mm, ss. 330
Woźniak, Robert (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
Munus docendi, munus liturgicum i munus regendi w posłudze biskupiej
Maciaszek, Paweł (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2010)
The “Year for Priests” was supposed to deepen the commitment of all priests to interior renewal for the sake of a stronger and more incisive evidence of the Gospel in today’s world. In fact, it may help this article which presents the triple mission of the Episcopal ministry: munus docendi, munus liturgicum and munus regendi. These three functions (triplex munus) and the powers that derive from them express, on the level of action, the pastoral ministry (munus pastorale) that every Bishop receives with Episcopal consecration. It is a share in Christ's own love that is given in the consecration; this love is made concrete in the proclamation of the Gospel of hope to all peoples (cf. Lk 4:16-19), in the administration of the sacraments to those who embrace salvation and in the guidance of God's holy people towards eternal life. These three functions are, in fact, deeply interconnected; they explain, influence and clarify one another. For this reason, then, when the Bishop teaches, he also sanctifies and governs the People of God; when he sanctifies, he also teaches and governs; when he governs, he teaches and sanctifies. If a bishop is to represent faithfully the one who sends him, and from whom he derives his identity, his life must be marked by Episcopal holiness: he must personally know the Lord whom he represents. His real fruitful authority is not canonical, but derives from the degree to which the people whom he serves acknowledge that in fact their bishop loves Jesus and loves them.

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