Analecta Cracoviensia, 2005, T. 37
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Pozycja Christian Values in Public LifeZuziak, Władysław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)Jednym ze skutków Wielkiej Rewolucji Francuskiej (1789) był rozdział Kościoła od państwa. J. C. Murray sformułował teorię o silnym oddziaływaniu Kościoła katolickiego na życie społeczno-polityczne, sugerując, że Kościół wpływa na społeczeństwo poprzez formację katolickich obywateli. Należy zauważyć, że żadna społeczność, żadne państwo nie może istnieć bez podstawowych wartości, a do tych należą właśnie wartości chrześcijańskie. Artykuł podkreśla ich uniwersalny charakter – jako zawierających wartości fundamentalne dla człowieka. Nauczanie Kościoła Katolickiego uczy tych wartości i docenia ich wagę. Sam Kościół w swojej istocie jest jednak apolityczny – jego pierwotnym zadaniem jest formacja duchowa. Kościół katolicki w Polsce jest mocno zakorzeniony w tradycji oraz historii państwa i narodu. W czasie komunizmu był on jedyną siłą zdolną przeciwstawić się systemowi, wspierając działania zmierzające do jego zmiany. Po jego upadku Kościół na nowo określał swoje miejsce w wolnym społeczeństwie. Autor artykułu przypomina, że Kościół mówi przez swoich wyznawców. Jego powinnością jest respektowanie wolności wyboru każdego obywatela i troska o moralną oraz duchową formację społeczeństwa. Rozdział państwa od Kościoła jest zasadą polityczną. W realnym świecie Kościół wskazuje i strzeże wartości, ale nie powinien bezpośrednio angażować się w politykę, gdyż czyniłoby to z niego jedną z wielu sił obecnych na scenie życia politycznego i czyniło go partykularnym. O obecność wartości chrześcijańskich w życiu publicznym powinni zabiegać sam i wierzący.Pozycja Kalwaria w Piekarach Śląskich. Dzieje budowy i zarys koncepcji ideowejWycisło, Janusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)Pozycja Opatrzność Boża i historia zbawienia. Analiza porównawcza pojęćSzczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)The article discusses relations between three notions essential for the theological description of God’s activity in the world: Divine Providence, the history of salvation and God’s plan (Divine plan of salvation). The theology of Divine Providence is nowadays in decline, the history of salvation remains essential for many theological approaches in the post Vatican II period. The notion of God’s plan, which does not find much interest, in spite of being one of the important notions in the teaching of the Second Vatican Council, is connected with it. Contemporary approaches to the question of Divine Providence and to the history of salvation, as found in the main theological lexicons such as “Lexikon für Theologie und Kirche”, have the same essential feature: its key truth is the salvation of the human being in Christ. So, the two notions in question can be considered as complementary notions, on condition that the history of salvation is considered together with God’s plan (economy of salvation). Then, for a more adequate description of God’s activity in the world both notions should be used at the same time. But there are some differences between them. The most obvious one is that Divine Providence is of philosophical origin, while the history of salvation comes from the Revelation. Then, the first one describes the relation of God to the whole creation (material and spiritual beings), while the second one describes this relation to human beings only.Pozycja Problem metafizyki we wczesnej twórczości Immanuela KantaRożdżeński, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)Pozycja „Da gingen ihnen die Augen auf und sie erkannten ihn”. Die Analyse Lk 24, 13-35 und die Wirkungsgeschichte anhand der Werke Rembrandts van RijnPindel, Roman (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)Pozycja Bibliografia prac drukowanych księdza Józefa TischneraPiech, Stanisław Ludwik (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)Father Józef Stanisław Tischner (his pen names were: Wawrzek Chowaniec, Molinista, Józek Szkolny, Jegomość Józek), was born in Stary Sącz, in 1931, in a family of teachers: Józef and Weronika Chowaniec. After having finished high school in Nowy Targ in 1949, he studied at the Faculty of Law and Administration, Jagiellonian University in Krakow. In 1950 he entered the Archbishop Major Seminary in Kraków and studied at the Faculty of Theology, Jagiellonian University. He was ordained in 1955. In the years 1955-1957 he studied philosophy at the Academy of Catholic Theology, where he worked as an assistant at the Chair of the History of Modem Philosophy, directed by Prof. Kazimierz Kłósak. He continued his studies at the Jagiellonian University, and at the same time he worked in a parish. In 1963 he received a doctor’s degree in philosophy on the basis of the dissertation entitled “Ja transcendentalne w filozofii Edmunda Husserla” [The Transcendental Self in the Philosophy of Edmund Husserl], written under supervision of Prof. Roman Ingarden. From the academic year 1963/64 he lectured on history of modem philosophy at the Pontifical Faculty of Theology in Kraków. He finished the habilitation procedure in 1972 r. at the Faculty of Christian Philosophy, the Academy of Catholic Theology, on the basis of the habilitation dissertation entitled “Fenomenologia świadomości egotycznej” [Phenomenology of Egotic Consciousness]. The next year he became an associate professor at the Pontifical Faculty of Theology in Kraków, where he lectured on modern and contemporary philosophy as well as the theory of cognition. In the years 1978-1982 he was director of the Institute of Philosophy at the Pontifical Faculty of Theology in Kraków. He was conferred the title of professor in 1980. In the years 1980-1997, apart from courses at the Pontifical Faculty of Theology, and then as director of the Chair of Philosophy of Man, at the Faculty of Philosophy, the Pontifical Academy of Theology, he lectured on philosophy of human drama at the Faculty of Play Directing, Ludwik Solski State Theatre School in Kraków (till 1999) and on hermeneutics at the Faculty of Philosophy, Jagiellonian University. His research was focused on philosophical anthropology and axiology. He was one of leading Polish scientists in the field of philosophy of dialogue. In 1981, together with Hans-Georg Gadamer and Krzysztof Michalski, he founded the Institute for Human Sciences in Vienna (Institut fur die Wissenschaften vom Menschen) and he was its founding president. He was twice Dean of the Faculty of Philosophy, the Pontifical Academy of Theology in Kraków. He was a correspondent member of the Polish Academy of Arts and Sciences (from 1997); he participated in the meetings of scientists and intellectuals with Pope John Paul II in Castel Gandolfo. He was awarded honorary degree of the University of Łódź (1995) and the Pedagogical University in Kraków (1996). He was a member of the European Academy of Sciences and Arts in Salzburg and Knight of the Order of the White Eagle (1999). He was connected with the Solidarity Movement from its very beginnings. He was a well-known preacher and a valued spiritual leader. He died in Kraków in 2000 and was buried in Łopuszna near Nowy Targ. Józef Tischner, outstanding Polish philosopher, had considerable scholarly achievements. He was a very popular author and feature writer. His articles appeared in various periodicals in Poland and abroad. His works were so numerous that we are still finding new articles, published in regional and local press and in foreign periodicals, both scientific and popular ones, which are not well known. All these publications are added to his bibliography. Therefore, the present bibliography of printed works of Father Józef Tischner is far from being complete. Nevertheless, it could be useful both for philosophers, historians of culture and science as well as for students.Pozycja Doskonale obojętny? Zarys współczesnej krytyki Tomaszowego pojmowania niezmienności BogaOko, Dariusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)Pozycja Uzdrowiciel Bóg Ojciec. Ojcostwo Boga od początku, teraz i po pełnię życiaMisztal, Wojciech (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)Pozycja Wychowywanie do odpowiedzialności w dzisiejszej szkoleMastalski, Janusz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)Pozycja Przewodnie nurty formacji kapłańskiej w nauczaniu Jana Pawła IIMachniak, Jan (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)Pozycja Pluralizm religijny i dialog we współczesnym islamieWąs, Adam (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)Pozycja Działalność duszpasterska karmelitów bosych na Wołyniu, Podolu i Ukrainie od XVII do XIX wiekuWanat, Benignus Józef (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)Pozycja Dwa pogrzeby biskupa Ludwika ŁętowskiegoUrban, Jacek (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)Pozycja Painful Parting. 608th Academic Year at the Pontifical Academy of Theology in CracowSzczurek, Jan Daniel (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)Pozycja Sukcesja święceń biskupich pasterzy Kościoła krakowskiego w latach 1804–2005Prokop, Krzysztof Rafał (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)Pozycja Problem interpretacji prawa kanonicznego w świetle pluralizmu kulturowegoKroczek, Piotr (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)There is no doubt that law is a product of culture and as such it depends on it. Canon law is not an exception; it too remains intrinsically connected to culture. In this article, the problem of the relation between culture and canon law is narrowed down to the phenomenon of influence the culture in its many forms exerts on the interpretation of canon law. To put it in the form of the question: W hat sort of impact does the variety and diversity of cultures have on interpretation of canon law? Since in the Church system of law there is a mutual correlation between writing of law and its interpreting, both interpretation and lawgiving activities become an object of this article’s investigation. Both phenomena, evidently, are under the influence of culture. The article consists of four parts. The first one constitutes an attempt to define a phenomenon of culture. The second, given the variety and diversity of cultures, raises the question of a possible communication between them. The third one discusses the multiculturalism of Catholic Church and its influence upon the church law. The article culminates with the following conclusions. The question of the hermeneutics of canon law in the increasingly multicultural Church has to be addressed not only by the canonists, but also by anthropologists, philosophers, historians, sociologists, linguists, theologians, and all others whose expertise will enhance the thoroughness of hermeneutical tasks at hand. The fact of the varying and diversified influence of culture on canon law with the resulting differences of law interpretation need not be perceived as something erroneous or unwanted. On the contrary, it should be seen as something natural, normal, regular, especially inside the Church which is universal. The differences in question arise from the differences between local cultures. The local character of the Church is inscribed in its nature: the Catholic Church exists in and consists of Particular Churches. (LG 23, can. 368). The respect for local church communities has to be expressed not only in the process of creation of law but its interpretation and application as well. Canon law tradition provides a suitable means for that, such as custom, epikia, dispensation. The variety and diversity of resulting canon law interpretations is clearly inconvenient, because it undermines confidence and. trust in law. Uniformity of the results is much desired. Thanks to its uniformity the law retains the unquestionable, stable, and trustworthy quality which in general enhances the value associated with law. We must be aware that complete uniformity of the results of canon law interpretation represents an ideal that cannot be reached. This ideal simply stimulates those involved in the interpretation process. Even with the inherently contextual character of the law interpretation process the law that has been written in one culture can be properly and justly interpreted and applied in another. Since culture is a product of a sinful man (GS 53, 55, 57) one has to remain cautious while justifying or explaining the culturally conditioned decisions of an interpreter.Pozycja Kwestia soboru przedstawionego na miniaturze w „Menologium” Bazylego IIKornecka, Joanna Maria (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)Pozycja Niektóre cykle pasyjne Chrystusa w sztuce od Karola Wielkiego do XII wiekuKliś, Zdzisław (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)Looking at the examples of passion of Christ in art until XII century very often we can see the same compositions as in the early Christian art. The number or sequence of scenes always is different and it is difficult to find the source of such a situation. Usually it is Italy from which désignés came to the whole Europa but sometimes it is England from where the type of picture moved to the south of continent (Christ kneeling on both knees during the washing apostles feet). Still Christ is not showed as suffering but a king which came down from Heaven to save the menkind. It is Simon from Cyrene which carryes the cross in front of Jesus on the way to Calvary.Pozycja Człowiek w perspektywie bioetyki środowiskowejHołub, Grzegorz (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)This article takes up the issue of how man is perceived by different analyses of environmental bioethics. Three basic approaches deploy the role of man as a starting point: anthropocentrism, non-anthropocentrism and biocentrism. The main problem coming out from these stances is that man gradually loses her/his unique position. Within the anthropocentric perspective the human being does have a central place. Nevertheless, this is weakened by the non-anthropocentric critique: man is equally valuable as a sentient animal. Biocentrism, in turn, goes yet further; it places man on the level of all live things, that is animals and plants. The adherents of that later approach claim that everything has its intrinsic value, and it is difficult to prove that man’s value transgresses both the value of animal life and the value of other living things. The article tries to challenge the views that diminish the human being’s position in the natural world. Man must indeed occupy the central place in the whole range of the biosphere because any idea of ontology or axiology of the natural world is inconceivable if there is no one to grasp the deeper meaning of things. The suggestion of “biotic egalitarianism” seems to be rather a dull philosophical concept and therefore, a kind of anthropocentrism should be deployed, in one way or another. That said, it does not mean that the utilitarian or instrumental attitude is to be upheld as far as the relation of the human being and the environment is concerned. The anthropocentric position should rather be carried out within its weak or middle version. Therefore it strongly recommends feelings of respect towards nature drawing upon the picture of environment as a human home, and as a source of aesthetic or even moral inspiration.Pozycja Przebóstwienie człowieka w świetle kontrowersji ikonoklastycznejGryz, Krzysztof (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2005)