Resovia Sacra, 2005, Tom 12
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Pozycja Święci Kościoła katolickiego A.D. 2004Mandziuk, Józef (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)Pope John Paul II attached much importance to the role of saints in the life of the faithful pursuing salvation. He proclaimed 1445 blessed and 483 saints in his 26-year pontificate. This article focuses on portraits of saints whose canonization ceremony took place on 16 May 2004. John Paul II named six new saints including: 1. St Aloysius Orione – an apostle of love and mercy and servant of the poor; 2. St Annibale Maria Di Francia – a forerunner of the post-council vocation movement; 3. St Gianna Beretta Molla – a pro-lifer; 4. St Jose Manyanet y Vives – an apostle of the family; 5. St Nimatullah Al-Hardini – a Lebanese Maronite monk; 6. St Paola Elisabetta Cerioli – a guardian of orphans and children from neglected families.Pozycja Peregrynacja symboli nawiedzenia Matki Bożej w Rzeszowie w latach 1970-1971 w świetle wybranych źródeł kościelnychRogula, Jan (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)The visit of The Mother of God from Czestochowa in the copy of Jasna Gora painting to Rzeszow in 1970-197 was one of the major chaplaincy events in the history of the city. It was preceded by elaborate preparations of both the faithful and the church. The most vital issues of peregrination were spiritual and material fruits. They comprise taking the sacrament of matrimony by people living in nonsacramental relationships so far, awakening of awareness and religious spirit, caring about the places of cult, taking up spiritual activities over oneself leading to sanctity. The fruits of the visit were noticeable not only in Rzeszow area, but in Przemysl diocese and in the whole area of Poland as well. John Paul II also focused on them and in the message for the end of the first peregrination of The Mother of God to Poland, he called for the involvement in the apostolate for own nation and heightening the responsibility for the presence of Christ in the life of other peoples and countries.Pozycja L’importanza della “Traditio Apostolica” di Ippolito di Roma per la vita della Chiesa – temi generaliTyburowski, Krzysztof (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)Dzieło pochodzące z początku III w. zwane Traditio Apostolica, niezależnie od problemu niekompletności tekstu, jak również wątpliwości odnośnie autorstwa, ma dla Kościoła wyjątkową wartość. Opisuje bowiem życie wspólnoty chrześcijańskiej na przełomie II i III w. Cenne są informacje dotyczące przede wszystkim liturgii. Treść Traditio Apostolica odegrała szczególną rolę w reformie liturgicznej Soboru Watykańskiego II. Artykuł ukazuje domniemanego autora, mianowicie Hipolita Rzymskiego, usiłuje przedstawić podział dzieła, próbuje uporządkować wielowątkowość tematów oraz omówić ogólnie przedstawiane w nim zagadnienia.Pozycja Jana Pawła II wskazania etyczne kierowane do służby zdrowiaGarbarz, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)The article highlights fundamental issues regarding medical service on the base of John Paul II’s speeches addressed to doctors, health-care personnel and sick people. The first vital aspect is the value of human life and emerging from it the right to live – from the conception to natural death. The second crucial point is suffering and disease. General indications and ethical rules complement deliberation on three detailed subjects: cancer, depression patients, clinical state. These subjects create, in many cases, ethical dilemmas of the contemporary medicine. John Paul II dealing with these issues, or rather, open questions, indicates ethical and theological levels and arguments useful in resolving such complex problems.Pozycja Uczestnictwo w Eucharystii w świetle wybranych pozycji literatury teologicznej okresu II Krajowego Kongresu EucharystycznegoHerba, Aleksander (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)The time since October 2004 till October 2005 was celebrated in the whole Church as the year of Eucharist. One of the events that took place then in Poland was The Third National Eucharistic Congress. The fact turns our minds back to the year 1987 when the previous Eucharistic Congress took place. This elaboration is supposed to analise the literature issued in that time in associacion with the 2nd Congress and summarize its teaching as for the participation in Eucharist. It can be useful in future analyses of the way the understanding of the sacrament has changed since the Second Vatican Council untill today. The literature teaches the Eucharist itself starts long before the beginning of liturgy; that means people should be prepared to the participation with faith and love to God as well as to other people. It is very important also to be appropriately motivated to the participatoin. To take part in the holy mass fully and deeply people should understand the essence of Eucharist. The literature recites the aspects of Eucharist as followed: Eucharist as a sacrifice, as a supper, as thanksgiving and as holiness. The sacrifice of Eucharist is Christ’s life, teaching and paschal events, his obedience to heavenly Father faithful should imitate in their lives. Every holy mass is also a supper, a joyful meeting with God and other people where the meal is the real Body and Blood of Christ. “Eucharist” means thanksgiving; it is also one of the oldest words to describe the mystery. Participation in Eucharist should teach faithfull thankfulness to God and neighbours. Eucharist is also something holy – according to the biblical meaning of the word it is something different, transcendent, unlike anything other. Each Eucharist, even celebrated on weekdays, brings holiness into everyday life and opens faithfull for the life to come, for eternal reality. Participation in Eucharist should bring twofold fruits; first is leaning towards God, imitating of Christ’s obedience, cleansing everyday sins, etc. so they can be named spiritual fruits. Participation in Eucharist should also lead to more practical fruits, testimony of Christ in life, good deeds and forgiveness. The analysed literature is deeply rooted in the Second Vatican Council’s teaching and in fact does not bring anything new to our understanding of Eucharist. On the other hand it has managed to interpret theological jargon in a very understandable way.Pozycja Akcja Katolicka na Śląsku za rządów kard. Adolfa BertramaBłaszczyk, Tomasz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)Pozycja Zagadnienie cielesności człowieka w filozofii Edyty SteinWilk, Rafał Kazimierz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)The issue of man’s body belongs to the most important and interesting problems. For this purpose the philosophical legacy left by Edith Stein could be superbly useful because applied by her the phenomenological method gave her an opportunity “to see” the human body not only from the outside, as we usually do when examining a “physical body”, but also gave her an insight into its interior. Subsequently, this method allowed her to better understand it as a special kind of body: “an alive body”. (The Polish language does not have proper, separate words to describe the differences between different types of bodies, so the difference must be described. Thus to pronounce it we have to say a “physical body” and “alive body”, whereas the German language uses respectively “Körper” and “Leib”). The author, apart from the distinction mentioned above, also depicts the difference between the specific body that I call “my body” as opposed to “someone’s else body”. She points out the uniqueness of that body which is described as “my body”, for only this body I may experience in a special way. Whereas each human body is given to me only from outside (in an external experience), to my body I have the cognitive access also from the inside (in an internal experience). This fact has a significant meaning for the process of recognition and understanding of man’s body. The human body is only a part of the ontological structure of man. To understand it fully we have to explain its coexistence with the human soul but this issue goes beyond the frame drown by the title. Edith Stein in her writings gives a full explanation of this topic.Pozycja Formy pomocy osobom niepełnosprawnym intelektualnie na przykładzie organizacji CaritasSzluz, Beata (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)People with intellectual handicap are one of the most marginalized groups in a society. They encounter great barriers in an access to each domain of social life. Achieving of a satisfying level of independence, in a situation when a human being is handicapped, requires specialist help. Therefore support in overcoming difficulties or solving every day specific problems is an essence of an issue of help. In the present article there were analyzed forms of the help towards intellectually handicapped people realized by the organization „Caritas” on the territory of podkarpackie viovideship. On the basis of conducted considerations it should be stated that a symptom of government policy in the scope of social support is at present transfer of many actions and initiatives on behalf of the families with a handicapped child on so called third sector that is non-governmental organizations. Specifity of organization in our country lies in a necessity of keeping constant readiness to adapt ourselves to the current economic conditions. Possession of this ability affords more effective and systematic actions. At the same time, basing of activities of the non-governmental organizations on a hierarchy of human needs makes it possible to undertake the effective initiatives as well as quick reaction to the changing needs of the environment.Pozycja Über die Macht des Gerichthaltens im Reich Gottes (Lk 22,24-30)Mikołajczak, Mieczysław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)Podczas Ostatniej Wieczerzy została ustanowiona Eucharystia, a Testament Jezusa dla uczniów zrodził spór – który z nich jest najważniejszy. W odpowiedzi, zwyczaje tego świata zostały przeciwstawione zwyczajom Królestwa Niebieskiego. Jezus przypomina, że władza uczniów powinna być podobna do jego własnej i nie powinna istnieć dominacja jak u królów pogańskich, u których ludzie są tylko sługami. Według Ostatniej Wieczerzy śmierć Jezusa jest związana z darowaniem Królestwa Niebieskiego. Obietnica tronów w Królestwie Mesjasza polega na tym, że uczniowie będą siedzieli przy tym samym stole co Mesjasz i zajmą miejsca blisko Niego w czasie Sądu Ostatecznego. Miejsca, które zostały obiecane jego uczniom łączą się z władzą Jezusa. Będą osądzone plemiona Izraela. Uczniowie będą prawdziwymi pierworodnymi i będą źródłem nowego ludu Bożego, nowego Izraela. U uczniów można obserwować wypełnienie woli przyznanej najstarszym z ludu Izraela. Więc uczniowie sprawują władzę nad ludem Bożym. Przyznając Królestwo apostołom, Jezus przekazuje także to Królestwo Kościołowi. Kościół zjednoczony pod przewodnictwem apostołów powinien skutecznie ukazywać władzę Jezusa i będzie tym samym zaangażowany w sądzeniu ludów ery eschatologicznej.Pozycja Filozofia chrześcijańska wobec tzw. kryzysu wartościBochenek, Krzysztof (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)A man is a human being doomed to live in the world in which he faces alternative values. Therefore, the issues related to the values are constantly arousing a considerable interest on the level of philosophical reflection as well. It is hard to indicate such a philosophical system which would not deal with this matter. Every system introduces one or another hierarchy of values, or declares the lack of it. For a long time, in the Ancient Times and Middle Ages, a triad – Truth, Good and Beauty constituted a harmony of values complementing each other. This assumption of harmonious-natured values, since at least the times of Hume, has been superseded by the conflict-natured values statement accompanied by a subjective interpretation. A contemporary man negating the sense of philosophical thinking, in particular, theological one, is pursuing the sources of knowledge and values either in himself or in the empirical world. The issue of value classification is not, however, especially for the Christian reflection, a purely academic task with relatively small practical importance. The price of the lack of adequate attention devoted to this subject is, after all, a serious confusion over the contemporary axiological considerations.Pozycja Saletyńscy studenci Uniwersytetu JagiellońskiegoWisz, Piotr (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)In the years 1948-1954 sixteen Saletinian seminarists bound their education with the Jagiellonian University in Cracow. Ten of them were entitles a student status of the Theological Faculty of the Jagiellonian University, the others in the academic year 1953/1954 studied at the “Domesticum UJ” in the scope of the Silesian Theological Seminary in relation with reduction of admission limit by the State. Five seminarists completed the five-years course of the studies at the Theological Faculty of the Jagiellonian University in Cracow. Four of them crowned their studies with Master’s degree in Theology. Earlier, in 1949 two Saletinian priests joined a group of Masters of Theology of the Jagiellonian University in Cracow, who in the interwar period completed studies at the Philosophical-Theological Institute of the Holy Virgin of La Salette Missionaries in Dębowiec. One of them, priest Roman Wojtunik, passed a Doctorate in Theology at the oldest Polish university in 1952 as the first and the only Saletinaian priest. After dissolution of the Theological of the Jagiellonian University in 1954 by communists, nine Saletinian seminarists continued their education at the General Study Centre of Dominican friars in Cracow. Among sixteen bound with the Jagiellonian University, thirteen took holy orders (two left during studies at the Jagiellonian University, one from Dominican school). Majority of the Saletinian seminarists descendend from the Przemyśl diocese and from Province of Rzeszów. Studying seminarists livied at the monastery hause at Wiślna street in Cracow, being a seat of the Saletinian seminarists in the years 1948-2001. Rectors’s function of the Saletinian seminarists in Cracow for students connected with the Jagiellonian University was fulfilled by two priests: Roman Wojtunik (1948-1949) and Tadeusz Bak (1949-1954).Pozycja Duszpasterski aspekt beatyfikacji błogosławionego ks. Władysława FindyszaJuchno, Mirosław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)Pozycja Kompozycja perykopy J 15,1-16,3Dzik, Marek (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)This article is to present the composition of Joh 15,1-16,3. In the first part the author separates the text from its context and he proves preliminarily its literary unity. In the second part the author presents the inner links of Joh 15,1-16,3. He agrees with many exegets that it is divided into two parts: 15,1-17 and 15,18-16,3. In Joh 15,1-17 predominates the theme of abiding (μένω) and love (ἀγαπάω) in Joh 15,18-16,3 predominates the theme of hatred (μισέω) and ignorance of knowing (γινώσκω). According to the author in both parts the most significant trace which connects them is related to election (ἐκλέγω). This topic allows to find a key to the whole text J 15,1-16,3. Joh 15,1-16,3 shows a development of meaning of election and its effects on the disciples in the environment of the church (15,1-17) and the world (15,18-16,3). This proves that the text, despite difference of two parts, forms unity because they are indissolubly linked together. The proposed composition proves this clearly.Pozycja Stowarzyszenia kościelne działające przy parafii Kamień na początku XX w.Story, Marek (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)Sanctimonious organizations greatly influenced piety of the faithful at the beginning of XX century. It was due to their wide popularity in catholic circles and the policy of national and church authorities which was favouratle for their development after Poland had regained independence in 1918. Besides priests themselves recognized the value of the associations both for the parish and parishioners, therefore they were in favour of them and promoted them in their circles. Members of those associations made spiritual progress easier through prayer, often receiving the Holy sacraments and examples life. Foundations of this activity and the development of religious associations in Kamień were laid by rev. Ignacy Antoniewski. He knew that apart from taking care of building a church and making efforts to create a parish in Kamień, he should care about spiritual life of the people he was entrusted with. On 27th September 1900, with he establishes Prayer Proselytization the permission of bishop Consistory in Przemyśl which was attached to the local church. 1174 people belonged to this association: it included 713 women and 461 men. There was also Adoration of the Holy Sacrament Association in this parish and it included 30 people. Their aim was adoration of the Holy Sacrament every first Sunday of a month. Eucharistic Crucade, established in November 1932 thanks to contemporary parish priest Rev. Henryk Grębski and religion teacher Rev. Adam Wojnarowski, cooperated with Prayer Proselytization. It worked under the aegis of a seven grade primary school in Kamień and it was conducted by the religion teacher earlier mentioned. Another association, established on 27th September 1900 by rev. J. Antoniewski, was the Blessed Family Association. Establishing this association was the expression of his great care of families he surrounded with pastoral care. The association which has been the most popular and has endured up to this day in the presented parish, is Living Rosary Association. It was introduced by Rev. I. Antoniewski on 27th September 1900. From the above analysis it appears that all the associations were developing first of all when rev. I. Antoniewski and Rev. J. Dziedzic administred. They were the ones who laid foundations for religions life of Kamień citizens. Their followers only took up the work started by their predecessors.Pozycja Antykatolicka i antypolska argumentacja uczestników synodu lwowskiego w 1946 r.Nabywaniec, Stanisław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)In 1946 soviet goverment with cooperation of Moscow's patriarchate and support of Greek Catholic Church, organized “Unification” Synod of Greek Catholic Church in Soviet Ukraine with Russian Orthodox Church. According the ecclesiastical law this synod was lawlesseness, because none of the Greek Catholic Bischops participated in. Some attendants were forced in several different ways to participate in this event. During the Synod, none of the major arguments were used against the Greek Catholic Church in ekleziological sens. It was more libel and lie directed to the Pope, Vatican, and Poland. Theological discussion have been substituted with Soviet Propaganda.Pozycja Prorocy w Starym Testamencie i ich rola w wychowywaniu Izraela w świetle biblijnych opisów powołańŁach, Józef Błażej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)Pozycja Jaka wolność? Rola religii w demokratycznym życiu politycznymPelc, Bogdan (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)Pozycja Rola Instytutu im. Jana Pawła II w RzeszowieGarbarz, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)Pozycja Reforma Administracji Publicznej w III RP – od koncepcji do realizacjiKraś, Jacek (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)The aim of the present article is to demonstrate in a clear and coherent way the circumstances and facts related to implementation of the Public Administration Reform. To begin with, the concept and some subsequent attempts of putting the reforms into force will be shown and then the actual adoption of administrative reforms will be discussed. It is a kind of introduction to the wide range of subjects in the area of the Public Administration Reform which was implemented on the turn of the year 1998. The paper consists of four parts. It starts with the introduction which is followed by part two comprising the presentation of the concept of the Public Administration Reform. Then in part three the implementation of the Public Administration Reform is shown and finally, in part four some concluding remarks are expressed. In part one, which is the introduction, some basic terms related to administration are defined. Part two comprises the discussion of the idea of administrative reforms which is preceded by the pioneering programmed ant some subsequent efforts of putting them into force. In part three the final stage of creating the reforms is illustrated together witch their implementation. Part four, which is the conclusion, contains some considerations and conclusions that we arrive at after adopting the Public Administration Reform.Pozycja Ks. Józef Łach, Stary Testament o swoich największych postaciach, Rzeszów 2002, ss. 324, format A5.Mierzwa, Piotr (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2005)