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Pozycja Bulla Totus Tuus Poloniae populus i ustanowienie diecezji ełckiejSzewczyk, Roman (Instytut Teologiczny Diecezji Ełckiej, 2002)Pozycja Funkcjonowanie i ochrona praw rodziny w ustawodawstwie polskim i Unii EuropejskiejSzewczyk, Roman (Wydawnictwo Diecezjalne Adalbertinum, 2010)Pozycja Istota Caritas Diecezjalnej na podstawie prawa kościelnego i dokumentów Kościoła oraz prawa cywilnegoSzewczyk, Roman (Instytut Teologiczny Diecezji Ełckiej, 2002)Pozycja Istota i znaczenie działalności Krajowej Rady SądownictwaSzewczyk, Roman (Wydawnictwo Diecezjalne Adalbertinum, 2016)In the article The nature and the meaning of the activities of National Council of the Judiciary we find a historic view leading to creating of this institution. The council arises as result of the reconstruction of the system in Poland and becomes a constitutional body which stands on the guard of the independence of courts and independences of judges. We find a description of the organizational structure of the institution. The Council consists of the persons fulfilling highest functions in judicial institutions nominated by the President of Poland and the group of the outstanding judges appointed in the way of the election. The competences of the Council concern the important and delicate matter of the judging. Therefore the first group of the competences of the Council refers to undertaking actions in relation to judges and candidates on judges. The second group of the competences was determined in laws and concerns undertaking of resolutions, investigating of motions and presenting of candidates on other important posts in State-institutions related to the judicial power. The National Council of the Judiciary in the matter of the own organization has the total autonomy and through this has an independent position in the political system of the state. This rule expresses herself mainly in exclusive appointing of various internal commissions. Council committees are teams of council members which are her internal organizational units of the auxiliary character, enabling the effective exercise of constitutional and statutory tasks of the Council.Pozycja Istota wprowadzenia Karty Laickości Szkoły FrancuskiejSzewczyk, Roman (Wydawnictwo Diecezjalne Adalbertinum, 2016)The French Revolution sought to discover the way to view freedom. At the end of the Revolution, they proclaimed the Declaration of the Rights of Man and of the Citizen. In French society, these fruits of the Revolution were considered something sacred. Paradoxically, in a country that did so much to cleanse public life of religious factors, the same state has begun to create a religion of the state. All of the process after the Revolution, in particular, the Law of 1905 regarding the separation between the state and the church, has fortified the idea of secularism in French society. This process of the state was introduced in the schools because they wished to construct a society which was entirely secular which believed in the values of the Republic. They therefore made divisions between the public schools and the private ones. The public schools had a secular and a national character. The substantial difference between the schools was that in the public schools, the teaching of religion as a separate subject was expelled and the religious issues in the teaching curriculum was reduced to the minimum. It appeared only as a background in the historical issues. Commenting on the Charter of Secularism, I seek to respond to the question – what happened which caused them to introduce this Charter of Secularism in the schools? We find the first response in the actions of the young people who want to be respected along with having their religious systems respected. Such problems arose when the French introduced the prohibition of religious symbols. However, the prohibitions did not resolve the problem. They therefore invented and introduced the Charter of Secularism of the French School. This is a kind of new way of presenting the idea of secularism to the students. The Charter was implemented as a way of reinforcing the prohibitions which had been previously introduced. It repeats the ideas which have been presented in the schools since the end of the French Revolution. Looking at the Charter, we have the impression that it is simply a repetition of the same phrases – that it is pure theory that has nothing in common with the reality. However, the French Ministry of Education always creates new initiatives which promote the presence of secularism in the schools. Unfortunately however, they do not look at the problems of the young people. They don’t want to understand their identities and especially, their religious identities.Pozycja Jak ważnie zawrzeć małżeństwo?Szewczyk, Roman (Wydawnictwo Diecezjalne Adalbertinum, 2011)Pozycja Kościoły i związki wyznaniowe a prawo traktatowe Unii EuropejskiejSzewczyk, Roman (Wydawnictwo Diecezjalne Adalbertinum, 2011)Pozycja Państwa narodowe i obecność symboli religijnych w przestrzeni publicznejSzewczyk, Roman (Wydawnictwo Diecezjalne Adalbertinum, 2018)National states, in search of their national identity, refer to symbols, among which religious symbols occupy one of the main places. For many decades, the presence of religious symbols, which were also national symbols, constituted an important element of upbringing and strengthening the sense of citizenship and belonging to a given state. In recent years new trends have emerged that question the presence of religious symbols as a national or state symbol. Attempts are made to reduce the rank of a religious symbol or its denial from the presence of the nation’s life. However, this sense of national identity, strengthening by the symbols present in the life of the nation, build the state understood as the common good of the whole nation.Pozycja Prawo kościelne a współczesne prądy kulturoweSzewczyk, Roman (Wydawnictwo Diecezjalne Adalbertinum, 2018)Changes made over the centuries in ecclesiastical law are usually forced through the changing world, through cultural trends. A church living in a society is somewhat doomed to the review of its law and its updating. The critical point is the changing moral and social norms in societies that are very often against the norms of church law. Nevertheless, from the very beginning of the Churchʼs existence, he has the main goal: Salus animarum suprema lex, Jesus Christ is the only Savior of all mankind and the highest law is the salvation of man. The world is moving forward and changing its laws and the Church goes ahead without changing her main goal, but takes into account the existing conditions, hence we see changes in church law. Changes in church law, however, must be perceived as a response to the needs of time, but they are never changes that would in any way affect the implementation of the Church’s salvific mission.Pozycja Sprawozdanie z Międzynarodowej Konferencji „Chrześcijańska odpowiedzialność w obliczu kryzysów”. Kraków 11-12 września 2009 r.Szewczyk, Roman (Wydawnictwo Diecezjalne Adalbertinum, 2010)Pozycja Wojciech Góralski i Ginter Dzierżon, Niezdolność konsensualna do zawarcia małżeństwa kanonicznego, Wydawnictwo Uniwersytetu Kardynała Stefana Wyszyńskiego, Warszawa 2001, ss. 468.Szewczyk, Roman (Instytut Teologiczny Diecezji Ełckiej, 2003)Pozycja Wymiar pastoralny i ewangelizacyjny i synodu diecezji ełckiejSzewczyk, Roman (Instytut Teologiczny Diecezji Ełckiej, 2001)Pozycja XXXVIII Colloquium Iuris CanoniciSzewczyk, Roman (Instytut Teologiczny Diecezji Ełckiej, 2003)