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Aspekty teologiczne Aktu Oddania Matce Najświętszej. Stefan Kardynał Wyszyński – Stoczek Warmiński
Strojny, Janusz (Wydawnictwo Archidiecezji Warszawskiej, 2004)
Stefan Cardinal Wyszyński who was arrested on September 25, 1953 and isolated from the believers community and excluded from the official life of the Church. The external isolation inclined the Cardinal towards a deep connection with the Church. Being conscious of the existing threat he clung with his heart and life to Mary in order to cling together with Her to Christ. The Cardinal dedicated himself to complete captivity of Christ the Lord through Immaculate Mary’s hands. The act of dedication was interpreted: In a Trinitarian love perspective. In a Christocentric perspective. In a Mariological perspective. In an Ecclesiological perspective. In 1956 the act of consecration brought the final fruit for the whole Church in Poland entrusting the Polish Nation and the Church to the Mother of God.
Duch Święty, który od Ojca i Syna pochodzi, obecny w tajemnicy Wcielenia i Odkupienia
Strojny, Janusz (Wydawnictwo Archidiecezji Warszawskiej, 1998)
The article presents the Holy Spirit in the history of salvation. His activity has roots in the unity of the Divine Person's life. The first problem relates to the concordance of the history of revelation with that of salvation. Secondly, the harmony of salutary economy is analysed, considering that the Divine perfection affects the existence of the creation. Therefore, the sanctity of God requires an adequate co-operation of man with the incarnated Son of God. Finally, the baptism in the Holy Spirit is discussed. Christians are to be witnesses of the gift that descends from the Son and from the Holy Spirit, who together conduct the deeds of salvation. The Son's resurrection initiated a new stage of the Jesus' presence in the Spirit. The cross was not set aside. It stands firm in the Paschal mystery and receives new quality. Christians can rediscover Him in the Eucharist and in the daily life. The Spirit of Christ enables them to accept any form of sacrifice that has a dimension of the cross and of love.
Duchowy wymiar Prymasa Polski Stefana Kardynała Wyszyńskiego
Strojny, Janusz (Wydawnictwo Archidiecezji Warszawskiej, 1997)
Cardinal Stephen Wyszyński lived during a period in which there was a necessity to defend human dignity. One aspect of it was the life of faith. A vocation realised under the open violence of socio-political conditions of totalitarian systems, where man is treated with contempt and disrespect always has to be somehow marked by its time. The life and service of Cardinal Stephen Wyszyński are characterised by the richness of family life, faith, Church, nation and patriotism. At the same time Wyszyński said no to all forms of evil and violence enslaving man, his subservience to the system and to all trials of pushing him against God. The needs of the Church, and situation of his countrymen, were the ones which spiritually formed and shaped his way of faith. The evil of the system and spreading sin enhanced by the ideology of atheistic materialism, forced him to say “no” in a way dictated by faith. The charism of the Church was something that constantly showed through all of the Cardinal's actions. It showed his die-hard adherence to universal values, directing his people to God and introducing them to the gift of supernatural life. He accepted and applied such a set of socio-moral rules and values that were shared by the vast majority of the Polish society. In this sense he was a “sign”, a man of Providence and a person of unquestioned moral authority. His service was bi-dimentional: he was truly human and at the same time doing his best as priest and bishop. Those two dimensions were bound together by a truly living faith and by a theological reflection. Cardinal Wyszyński was not an academic theologian, but he knew theology well, especially that of St. Thomas and that of the Thomists. He said that in Thomas' views he found a perfectly balanced synthesis of all the matters between God and people, which can be used to solve everyday problems. As the years passed, it was seen that there was a coherence between the Cardinal's personal perfection and his growing service for the people and the Church. According to the rule of St. Thomas, he showed that perfection of the act depends on the perfection of the person performing it. The Church and environment created by the morality and quality of his own being, successfully undermined and discredited ideology and propaganda slogans of the system. He heralded that the law of hatred, violence and vengeance should be wiped out by the law of love, help and forgiveness. He firmly believed that without the help of the Gospel, it was impossible to solve the problems of human life. He himself preached and lived the ideal, “find the truth with the help of love” In his opinion looking at both the man and the Church, one cannot consider only what is external and easily visible, but to see it also as a process of God's work. When being attacked, he defended not himself but the Church and his people, learning how to be humble and how to respect the freedom of others. His service was not telling others how to serve, but he himself was serving. It was summed up and lived by his motto soli Deo! A remarkable feature of his pastoral activities was that they never led to demonstrations or protests, but rather triggered an abundance of love. The faithful were the mirror of his spiritual values, who readily accepted the invisible yet perceivable testimony. Without any doubt, the Church was for the Cardinal a climate of work and life, faith and love, and being together with God and his people. He was so united with his Church to that extend that the Communists began their battle against the Church by starting a personal battle against Wyszyński. He was so far-sighted regarding the processes of history and faith that there was no reason for which he could abandon his people. He was sure that people were the ultimate beneficiary of the Church. Everything he did, he did for the people and the Church. His actions were a projection of a deep experience of faith and love. Also the devotion to Mary in Poland, apart from its historical sources, can be associated with the Cardinal's intrusting of the nation into the hands of Mary. We can truly say that the life of Cardinal Stephen Wyszyński was a life dedicated to the truth and lived out through the inspiration of the Gospel.
Jedność działania stwórczego i opatrzności Bożej podstawą chrześcijańskiego Credo
Strojny, Janusz (Wydawnictwo Archidiecezji Warszawskiej, 2000)
The article remarks on the unity between the God’s creativity and the Divine Providence. The Lord of all always takes care of what He created. The care is not only to provide the existence to creatures. God in His Providence decided to lead them to perfection and to let them achieve their final goal. In relation to human beings, His activity is always personal. God appears to men as a person. He also gives them Himself as the Person. That was accomplished in Christ, who despite the Incarnation, is still present – from the beginning of the creation and to the bottom of the heart of this world. The personal dimension of the creation allows to say that a man received his vocation to a sacrifice and to love from the very beginning. The mystery of Incarnation makes it even more evident. The creation seems coherent with the election of the people of God – the notion called segullah. It confirms the universalism of Salvation. The Divine Providence leads a man on the way of faith, what was expressed in the psalm 37,3: “trust in the Lord and do good”.
Jedyność pośrednictwa zbawczego Chrystusa i Kościoła w perspektywie Dominus Iesus
Strojny, Janusz (Wydawnictwo Archidiecezji Warszawskiej, 2001)
The article discusses following issues (problems): Problem deals with dangers of the uniqueness of saving Christ’s and Church’s mediation for the humanity. It concerns the temporary world, but has biblical roots. The world seeks it’s solutions in lay ideas (immanentality, postmodemistic mentality). Principle questions concern faith issue that means whether the world will summon up the courage to accept resolution proposed by God in Jesus Christ. The faith teaches, that revelation history is closely connected with the salvation history. Separation of these two aspects of the same salvation economy leads us towards subjectivism. In Christ God has given us complete truth, made Him the one salvation mediator, because “there is no other salvation in anyone” (Acts. 4,12). Saving mediation of Jesus Christ was made in His only sacrifice in universal dimension. This saving Jesus Christ mediation is carried on in the Church and through the Church by the power of the Holy Spirit. In Christ, who stands on the top of the whole creation, humanity finds its identity and destiny (Col. 1, 25-20). After the Resurrection Jesus proclaimed, that it is a power given to Him in Heaven and on Earth (Mt. 28, 18). The world was determined in Christ again. He as a fullness is filling everything of His existence and includes it in the plan of grace and love of the Holy Trinity. Thanks to Him nature unites itself with grace. The mediation as it was described above realizes itself in the mystery and sacrament dimension. God acts in history infallibly. His work leads towards gathering in God everything what sin dispersed before. Recapitulation mystery realizes in history simultaneously.
Kościół – misterium Zbawienia
Strojny, Janusz (Wydawnictwo Archidiecezji Warszawskiej, 1996)
The basic statement underlying the existence and actions of the contemporary Church is that She is the same Church that was founded by Jesus Christ on the foundation Of the Apostles. For there is no separation between the actions of Christ and of the Church being founded by the Apostles. Moreover there is a need to change the concept of the Church and the ways opinions about Her are formulated, where both the concept and the opinions are based on a priori foundations and unsubstantiated suppositions. This way of perceiving the Church and opinion-making style originated during Reformation and passed on through centuries are still present in today's materialism. This change is all the more necessary in order not to confine the Church within the temporary and social structures. Rather than that She will shine as a Bride of Christ (Eph 5, 23-32), the Church of God (I Cor 1,2) made of diving stones") (IP 2, 5) that is of those who believe and in whom the Holy Spirit dwells (I Cor 6, 19) where the comer stone is Christ Himself. In Him the whole structure is joined together and grows (Eph 2, 21-22). The Church as a divine and human reality, eternal and existing in lime, eludes any partial and one sided formulations that are a consequence of limited human recognition. Therefore She is to be understood and participated in within the framework of the everlasting plan of God's salvation, which is being gradually revealed to people in a history of salvation. Because the Church is a sign as well as an instrument of the internal unity with God and a unity of the whole human kind in Christ. On one hand the present reflection about Church comes from the recapitulation of centuries of reflection and experiences regarding the existence and the community life of believe is, on the other hand from the trend to rediscover the Church, documented by the Dogmatic Constitution of Vatican II Council. This constitution shows the organic and internal unity on the institutional basis in the category of mystery. After the painful experiences of division of Church during the Reformation, the experiences of overemphasizing the institutional Church, after putting the ecclesiology on the apologetical basis where it was aimed mainly to prove that the Church is true and divine; ecclesiology began to transform into a treaty devoted first of all to the hierarchy. The last Council, which crowned the efforts to Church-renewal movements, became simultaneously an ecumenical one. The idea of unity became the principal and dominated the search for the ways of unification. It is closely connected with the search for identity of the “Body of Christ”. The theology based its research on the return to sources and their re-reading. Therefore the development of ecclesiology comes from the interpretation and deeper knowledge of sources of Revelation along with their connection with the mystery of the Church. Another path leading to the Church is reaching for Tradition of conveying undistorted faith. The Church's reflection on Her living through faith in history, especially within the research on Greek patristics, contributed to a deeper enlightenment of the mystery, pneumatology and charismatic structure of the Church. Another trend which develops harmoniously with others is the uncovering of the proper dimension of liturgy as an introduction to the mystery of salvation and simultaneously an authentic profession of faith. Beside this the liturgy especially that of the Eucharist, leads to Church's community building, best described as Communion. This is the way believers maintain lasting communion with Christ and through him with each other. Finally, through seeking for identity of the Church anthropological problem has been posed. Man as a new creation in Christ has faced a problem of setting his life in a more Christ centered and ecclesiastical manner. This is why the Church legitimates with holiness of eschatological character and personal dimension of existence. The perspective of God's Kingdom and the full unity with God leads to full development and confirmation of the human. The Historical development of the Church confirms continuously Her divine origin, appropriation on the base of the liberty of God’s children. Christ's and the Church’s mystery of salvation is always at hand; when it unites the faith, cult and actions into one organic wholeness. Therefore, the above article presents reflection regarding the Church, in which the life through faith is intimately united with theological reflection. Holy Mary can be regarded an icon of such Church, as by the will of God She took part in Christ's mystery of salvation.
Kościół w perspektywie eschatycznej i maryjnej
Strojny, Janusz (Wydawnictwo Archidiecezji Warszawskiej, 2002)
The contents of this article is following: The Church from it’s nature is called to be eschatologically full. This purpose pointed out by God is realized by a participation in the Mystery of Christ. This task, which is given to the Church, meets an objection, like the whole Redeemer’s work, because Christianity is still in danger with a temptation of an eschatology without history or a temptation of a history without eschatology (P. Evdokimov). So the present problem of the Church is how to connect the Cross with the Resurrection. The Redeemer’s answer is sending the Holy Spirit to the Church. Then Holy Spirit is bringing together a transcendence with the history and is transforming of a temporality by His presence, carrying a leaven of the inheritance of glory in the Church (compare with Eph. 1, 13-14). According to the God’s own will Christ had a companion with His work in person of His Mother who has also participated with His job. “Full of grace” was making Her Son’s way with the faith, accepting the Word and was uniting with Him in a sacrifice of the Cross to enter to the glory of the Resurrected finally. Similarly the Church is related to it’s Master in Mary fashion. The Church participates with imparting the Word and uniting with Him itself in a sacrifice to pass to the God Kingdom’s glory. Contemporary men has a huge challenge that is: to stand in opposition to many threats of the world he has to understand God’s initiatives first and his appropriation to the glory.
Michał Żółtowski, Blask prawdziwego światła. Matka Elżbieta Róża Czacka i jej dzieło, Lublin 1999, ss. 332
Strojny, Janusz (Wydawnictwo Archidiecezji Warszawskiej, 2000)
Myśli kard. Stefana Wyszyńskiego o człowieku, Kościele i narodzie
Strojny, Janusz (Wydawnictwo Archidiecezji Warszawskiej, 1990)
Poznać Jezusa Chrystusa w wierze
Strojny, Janusz (Wydawnictwo Archidiecezji Warszawskiej, 2003)
The above article presents the problem of how to get to know Jesus Christ in faith. Indeed, the tenets of the Old and New Testaments make faith a requirement for the reception of the grace of salvation and for the opening of oneself to God’s life-giving influence. God alone is man’s guarantor of faith. Faith is a process in which the mind, the will and grace participate. This process assumes first of all the study of Christ as the Messiah and Saviour. Because of man’s deliverance from the existence autonomy and because of his submission to God’s influence, this goal is attainable. It is also possible to achieve it through the practice of faith involving the whole human being and to participation in the community of the Church. Living with faith is linked to the permanent presence of God in one’s life and in the life of all the people. Revelation teaches, that one can rely on God as one’ s rock and can thus experience an elevation to God's life. Relationship with Christ leads to a new order – the supernatural order – and makes man a child of God. fin ally, like God in the Old Testament, Christ demands faith in Himself; belief that H e is God; belief in God and the achievement of full unity with God, so as to participate with Him, in Him and through Him in communio of One God in Three Persons.
Rządy Boga nad światem a teologia Opatrzności Jana Pawła II
Strojny, Janusz (Wydawnictwo Archidiecezji Warszawskiej, 2006)
The above article presents the theology of the Divine Providence by John Paul II. This doctrinal truth rises from the Revelation. God accomplishes his reign on earth irrespective of will and awareness of a man. God however wants a man to participate in the activity of the Divine Providence by faith and love. And being permanently open to man, gives o f himself and reveal to the creature his mystery of life and activity, joining divine immanence and the economy of salvation. A soteriological trait is revealed especially by the mystery of Incarnation. The Incarnation of Christ assigns also the ways of Divine Providence activity which follows the man in his existence. The world aims at full transformation. The Divine Plan made “in the beginning” will coincide with the divine purpose realized in Christ and the divine law of the Holy Spirit will become common and standing.