Niniejszy artykuł podejmuje kwestię odpowiedzialności dziewicy konsekrowanej za swoją formację, czego częścią jest rozeznawanie w kierownictwie duchowym. Poruszono w nim kwestię osób, które służą dziewicy konsekrowanej w kierownictwie duchowym, a więc kierownika duchowego, stałego spowiednika i biskupa diecezjalnego. Omówiono źródła życia duchowego, jakimi są słowo Boże, czyli Pismo Święte i Tradycja, duchowość dziewicy konsekrowanej i liturgia, a także głos serca, w aspekcie kierownictwa duchowego. Poruszono kwestię posłuszeństwa i oporu wewnętrznego w kierownictwie duchowym. Zajęto się procesem indywidualnego rozeznawania, które dotyczy kierownictwa duchowego.

This paper deals with the issue of responsibility of a consecrated virgin for her formation, part of which is discernment in spiritual direction. It brings up the question of persons who can serve a consecrated virgin with spiritual guidance, namely the spiritual director, the permanent confessor, and the diocesan bishop. It discusses the sources of spiritual life, which are the Word of God, i.e., Scripture and Tradition, the spirituality of the consecrated virgin and liturgy, and the voice of the heart, in the aspect of spiritual direction. The issue of obedience and internal resistance in spiritual direction is addressed. The process of individual discernment as it relates to spiritual direction is also discussed.

Tradycja apostolska a redakcja Łukasza w Dziejach Apostolskich

Kościół jako sakrament w przedprzygotowawczej dokumentacji II Soboru Watykańskiego

La castità prematrimoniale oggi tanto negata e coperta di ridicolo come un relitto del passato, porta in se una grande importanza per lo sviluppo personale d’ogni uomo. Lo scopo di presentata ellaborazione intitolata: La dimensione cristiana della castità prematrimoniale nel contesto del dono ed impegno è mostrare che la castità non è un relitto del passato ma un belissimo dono esistente nell’uomo e contemporaneamente un’impegno eccezionale. L’impegno ch’è da realizzare e da compiere „oggi” et „adesso”.Tutto il processo dell’educazione alla castità prematrimoniale è un compito. In prima parte è un compito per l’uomo che era stato arricchito da Dio Creatore con il dono della castità. È proprio lui che deve questo dono salvaguardare e curare per se stesso, come anche per la persona che incontrera nel cammino della propria vita per metterlo nelle sue mani.Anche i genitori obbligati dal impegno dell educazione propri figli devono aiutare i loro figli di comprendere in modo giusto et accettare la castità prematrimoniale. Per genitori quest’educazione crea un compito eccezionalmente responsabile, perchè dai loro comportamenti e testimonianze della vita in una misura notevole dipendera la crescità e maturità dei figli.Anche la Chiesa e la scuola compie nel questo processo dell’educazione alla castità prematrimoniale un ruolo eccezionale. Un giovane uomo che sta cercando una giusta risposta sulle sue travagliate domande, deve trovare in queste istituzioni un forte appoggio.Solo una completa visione dell’educazione alla castità prematrimoniale porta in se una speranza di sucesso e puo diventare reale nella vita d’ogni giovane l’uomo.L’essaminato problema è veramente largo e deve essere continuamente discusso. Il suo contenuto si trova sotto l’incessante influsso dello sviluppo dell’uomo, sotto cambiamenti nella vita delle società e nel cambio della mentalità d’uomo d’oggi. Da qui la necessità della nuova argomentazione che dovrà essere convincente per odierno giovane uomo attacato e circondato delle diverse ideologie e nuove opinioni.

The Jagiellonian restoration of the University of Cracow, founded in 1364, took place in 1400. Besides the legacy of Queen Hedwig and King Wladysław Jagiełło, Piotr Wysz, the Bishop of Cracow, donated to the University two canonries in the Wawel Cathedral Chapter. Since then, the University nominated candidates to these offices thus providing them with the necessary financial support. They were called the academic canonries and the designated professors – the academic canons. Even during the time when the nobility usurped the exclusive right to nominate canons, two seats in the Chapter were always reserved for the University. The Senate of the University presented the candidates to the canonries for more than 500 years. The article deals with the academic canonries after 1945, especially in the time of the communist regime. The Senate of the Jagiellonian University exercised its law to nominate the canons for the last time in 1951. In 1954, the communist authorities removed the 550 years old Department of Theology from the University. The Author discusses the initiatives, in particular those of Cardinal Karol Wojtyła, aiming to maintain the principle that the Department of Theology be represented in the Cathedral Chapter by two of its professors.

Żyjemy w świecie fantastycznych odkryć naukowych. Człowiek podejmuje podróże ko- smiczne i zgłębia tajniki wszechświata. Zna ludzki genom. Jednakże najdoskonalsze mikroskopy i teleskopy odczytujące tajemnice świata nie odkryją w nim informacji po co żyjemy, dlaczego płaczemy, po co umieramy, jaki jest sens naszego życia. Dzisiaj te pytania są spychane często na obrzeża naszego życia i naszej świadomości. W świecie wykreowanym przez media bardzo rzadko pojawia się odniesienie do Boga. Paradoksalnie nasz wzrok stał się słabszy i krótszy, a nasz horyzont duchowy ograniczył się często jedynie do tego, co widzialne i namacalne. Człowiek współczesny niejednokrotnie nie potrafi wybiegać poza nakreślony mu horyzont, nie potrafi przenikać kolorowej warstwy obrazów i materii. A podstawowe pytania pozostają bez odpowiedzi... Tymczasem to, co jest naprawdę ważne, jest niewidoczne. Trzeba zatem dostrzec Niewidzialnego, sięgnąć do Biblii, żyć prawdą, zrozumieć drugich, mieć radość z czynienia dobra. Kultura chrześcijańska to nie tylko katedry i kantaty Jana Sebastiana Bacha, poezja mistyczna, ikony czy malarstwo sakralne. Istnieje także inspirowany chrześci- jaństwem sposób bycia, atmosfera miłości w rodzinie, uśmiech matki, uścisk ojca, rodzinna więź, bezinteresowna pomoc – to ciche i ukryte skarby kultury chrześcijańskiej, z pewnością warte dostojeństwa katedr, piękna płócien Fra Angelico, kantat Jana Sebastiana Bacha.Powyższy wykład został wygłoszony w Liverpool Hope University 28 lutego 2008 roku, na posiedzeniu Hope Theological Society.

Die Franziskaner haben sich in Krakau im Jahre 1237 angesiedelt und sind schnell unter den Stadtbewohnern sehr populär geworden, hauptsächlich dank Predigten und sakramentellen Dienst. Im Krakauer Kloster hat sich die Institution der ständigen Beichtväter entwickelt, die zugleich auch Spirituale vieler Gläubiger waren. Bruder Adalbert war der Beichtvater der sel. Salomea, Bruder Boguchwał war der Beichtvater der hl. Kinga und ihres Ehemannes Bole- sław. Das Krakauer Kloster der Minoriten war ein in Kleinpolen wichtiges Zentrum des Geschichtsschreibens, und auch der Hagiogaphie. In Krakau ist um die Wende des 13. und 14. Jh. Żywot bł. Salomei (Das Leben der sel. Salomea) entstanden. Eine wichtige Form der seelsorgerischen Tätigkeit war die spirituale Obhut über die kirchlichen Bruderschaften, unter denen die Bruderschaft der Passion des Herrn eine besondere Rolle gespielt hatte. Das evangelische Programm der Nachahmung Christi lockte die Gläubigen an. Die Franziskaner-Spiritualität, in der Christus nahe war – sowohl in der freudigen Stimmung der Geburt Gottes als auch im Leiden des Kreuzweges und Golgatha, hatte starke Einwirkung auf die Gläubigen und wurde mit der Zeit zum festen Erbe polnischer Kultur. Seit Jahrhunderten werden die Gläubigen in die Kirche der Franziskaner-Konventualen durch das spätgotische, im Jahre 1908 mit päpstlichen Kronen geschmückte Bild der Leidenden Mutter Gottes gelockt, die Traurige Wohltäterin von Krakau genannt wird, sowie auch durch den Kultus des Leiden des Herrn. Mit der Krakauer Kirche der Franziskaner-Konventualen ist auch der Kult der sel. Aniela Salawa (1881–1922), der Mystikerin verbunden, die in reichen Krakauer Familien den Dienst geleistet hat und die in dieser Kirche viele Jahre lang gebetet hat.

Lebanon’s experiment with power sharing dates back to 1861 and 1864. Règlement, the law regulating relations between of all the ethnic-religious groups of Lebanon (Maronite Christians, Sunni Muslims, Christian Greek Orthodox, Greek Catholics, the Shi’a Muslims, and the Druze) was a novel, very interesting solution for multi-ethnic society of Lebanon. This society was divided along confessional lines concentrating in distinct geographical regions. The Ottoman governor had to be a appointed by Constantinople, non-Lebanese Catholic with the authorization of the five foreign guarantors (from England, France, Germany, Austria and Russia). Each of the six mentioned communities was allotted two seats on the twelve-member administrative council that helped the governor rule. According to the Règlement, all members of the administrative and judiciary councils as well as local officials of smaller counties were to be nominated and chosen by the leaders of the respective communities and appointed by the government. The Règlement Organique transformed Mount Lebanon into a fully autonomous Ottoman province with political institutions based on power sharing among its various denominations under an Ottoman-European consortium protectorate giving a half century communal peace (1864–1920) to Mount Lebanon.

The system of double monasteries, or monasteries for both men and women, is as old as that of Christian monasticism itself. The double monastery in its simplest form was that organization said to have been founded in the fourth century by St. Pachomius, an Egyptian monk. This settlement soon became a proper nunnery under the control of the superior of the monks, who delegated elderly men to care for its discipline. Through the ages, double monasteries comprising communities of both men and women dwelling in contiguous establishments, united under the rule of one superior, and using one church in common for their liturgical offices. It’s cannot be stated with any certainty when the system found its way into the West. At the opening of the sixth century, double monasteries existed in Gaul. St. Caesarius of Arles persuaded his sister Caesaria to join him at Arles, to preside over the women who had gathered there to live in monastery under his guidance. Later the system of double monasteries in Gaul was widely propagated by St. Columbanus and his followers. The double monasteries seem always to have flourished wherever the fervor of the Irish missionaries penetrated. In a short time, British Isles were became covered with similar dual establishments, of which Whitby, Coldingham, Ely, Sheppey, Minster, Wimborne, Barking and Kildare are prominent examples. Abbesses ruled these houses. Bede Venerabilis in his work Historia Ecclesiastica gentis Anglorum, gives much information about double monasteries and the most famous abbesses. Princesses, royal widows, sometimes reigning queens, began to found monasteries, where they lived on terms of equality with the daughters of ceorls and peasants. Bede writes that from the beginning of Christianity in England, the women, and particularly these royal women, were as active and persevering in furthering the Faith, as their men. Hild from Whitby, Aethelthryth (Etheldreda) from Ely, Aethelburh (Ethelburga) from Barking are the most luminous examples of powerful abbesses. A system of double monasteries was always an object of solicitude and strict legislation at the hands of ecclesiastical authority. Many synodal and conciliar decrees recognized its dangers, and ordered the strictest surveillance of all communications passing between monks and nuns. The Norman invasions of the eight and ninth centuries destroyed the double monasteries of British Isles and, when they were restored, it was for one sex only, instead of for a dual community.