Veritati et Caritati, 2014, T. 2

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Jezus Chrystus jako punkt odniesienia dla eschatologicznego pielgrzymowania Kościoła w Deklaracji Dominus Iesus o jedyności i powszechności zbawczej Jezusa Chrystusa i Kościoła
Koclęga, Jan (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
The indisputable purpose of Christianity is redemption of all people (comp. Priestly Constitution about the Church in contemporary world Gaudium et spes 45, and the Church by its exceptional nature and clearly made by Christ will, has been called to implement the plan „going all over the world and teaching all the nations baptizing them in the name of God, Son and Holy Spirit” (comp. Mt 28, 19-20), „who will believe and accept the baptism, will become redeemed” (Mk 16,16). Declaration Dominus Iesus will also express it precisely indicating that the Church is not the purpose itself, but it is assigned to the Kingdom of God. The Church by its nature is directed to height with the Lord. Its dynamism connected with preaching the Gospel is a result of the Lord’s order as well as the truth that it forms the community of pilgrims who await the another coming of Christ. The time of the Church’s mission closely related to preaching the Gospel is characterized by eschatological dynamism. It follows from the fact that the Church feels mental strain connected with its existence between the first and the second coming of the Lord. The Church considered as new People of God has „already” its beginning of height in Jesus Christ and „still” its expectation for fulfilling the all in Jesus the Lord on the day of His another coming. For the Church the point of reference in its Gospel mission but also in its eschatological expectation is the Person of God’s Son. In consequence it appears to be logical that the Church following the Lord’s order and fulfilling the request to love all people, preaches and what is more is obliged to preach perpetually Christ whom people find the height of religious life and whom God made the unity of all. Taking all into consideration, it must be said that Declaration Dominus Iesus is an ecclesial document highly valid at the moment. The wide range of various and not always adequate comments proves the fact that firm statement concerning Christ Revelation which will be still in the world history the true signpost for whole humankind. The truth which is represented by Christ requires to be accepted as the universal authority.
Sprawozdanie z konferencji naukowej nt. „W sercu Kościoła na drogach nowej ewangelizacji” – w 25-lecie pracy naukowej ks. dr. hab. Mariana Dudy – Dyrektora WIT” Częstochowa, 17.01.2014 r.
Florek, Marian (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Sprawozdanie z konferencji naukowej „Ekumenizm – naglącym zobowiązaniem w zsekularyzowanym świecie” Częstochowa, 13.12.2013 r.
Stypułkowska, Beata (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Sprawozdanie z konferencji naukowej nt. „Lumen Fidei” z racji zakończenia Roku Wiary Częstochowa, 15.11.2013 r.
Florek, Marian (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Kościół na służbie Królestwa Bożego. Postulat regnocentryzmu według Jacques’a Dupuis
Nawracała, Tomasz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
The coexistence of numerous religions one by one arouses a question on their religious experience interpreted from the viewpoint of biblical revelation. The Holy Bible clearly states that God came to love all the people and sent His only Son to free them from the sin. This way Jesus as a messenger becomes a mediator between people and God. Catholic theology understood this mediation as the only one and continued by the Roman Catholic Church. All grace given by God to people were coming through Christ to the Church and then to the whole mankind. Non Christian religions may have served salvation to the extent that elements of grace they included were directed to the Church, the sacrament of complete salvation. Belgian Jesuit, Jaques Dupuis, disputed this understanding of mediation, first by differentiating terms the Church and the Kingdom of God, and then by depriving universality of the attribute of absoluteness. The proper perception of Jesus’ life and deeds reveals that He Himself never referred to the Church, the community of His disciples, as a continuator and aim of His teaching. Jesus was saying about the Kingdom of God and not about the Church. This latter, established after Christ’s resurrection, was to give up the teaching on God’s reigns for preaching the mystery of crucified and resurrected Kyrios. Dupuis separates the figure of history Jesus and faith Christ to consequently depict Jesus’ address on regnum Dei as a fundamental one. The Church and religions face this Kingdom, i.e. God Himself, and find their ultimate aim there. Regnocentrism would appear as an urging demand of change in theology itself and a new prospect of religious pluralism theology. The present manuscript points out several improper elements of this demand.
Ikona Przemienienia Pańskiego kluczem do całościowego ujęcia życia konsekrowanego według Vita consecrata Jana Pawła II
Sroka, Adam (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
John Paul II gives the key to the wholistic understanding of the consecrated life, whose biblical icon is the Lord’s Transfiguration. The consecrated life, which comprises an indispensible and constitutive element of the Church and remains an essential element of Her holiness needs to continually see the transfigured face of Christ in order that, together with Him, we may courageously follow the way of the cross. Placing hope in God as our Father, listening to His Only Son, Jesus Christ, and in the power of the Holy Spirit, we can respond to the needs of our times and be active in various ways.
Sprawozdanie z Konferencji naukowej z okazji kanonizacji bł. Jana Pawła II nt. „Organizacja VI Światowego Dnia Młodzieży w Częstochowie ’91” Częstochowa, 25.04.2014 r.
Stypułkowska, Beata (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Idolatria i pogaństwo w świetle Rz 1, 18-32 i apologetyki wczesnochrześcijańskiej II-III wieku
Terka, Mariusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
God in his essence is unavailable for human cognition. However, human mind can recognize some of his attributes in the harmony of the world which is the rational reality, wearing imprinted nature of the Logos. Man created in the image and likeness of God can seek the truth and choose the good, participating in Logos. Therefore, the truth about one God, the Creator of the world, is available to every human being. It was already discovered by pagan philosophers, but at the same time, it was distorted by the misconception of idolatry. The mistake of idolatry consists in thinking about God in terms of his corporeality, which results in reducing his mystery to human concepts and ideas. The fundamental fault of paganism is non-recognition of God, that leads to idolatry. Hence pagans, who worship the inferior creatures, insult God by the impious cult, and humiliate human dignity by their unreasonable, beastly life. It is expressed by the fact that man, following the temptations suggested by demons, chooses lust against God and against his own reason, and enters the path of sin. This choice causes the impurity and the obduracy of heart, and the insensitivity of conscience. It hinders the recognition of God who reveals himself and strengthens human’s closure on him. Then pagans, subjected by God to the lustful desires of their heart, get into all kinds of iniquity, and become slaves to their own lusts.
Rektorzy Częstochowskiego Seminarium Duchownego w latach 1926-2011
Kapuściński, Jacek (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
This article discusses the issues related to the activity of the Rectors of the Seminary of Częstochowa (the specificity of rector’s office, rectors’ list and biographical description). Over the 85-year history of the Seminary of the Archdiocese of Częstochowa, the rector’s office was held by thirteen priests. They were generally duly prepared to their service. They were always appointed by the steward of the diocese, and later the archdiocese, from among his close associates. Many circumstances influenced the shape of the rule of individual rectors. In this respect, the first rector struggled with organizing the Seminary from scratch (Fr. Karol Makowski). The second one had to carry out this institution in really hard conditions through a period of Nazi occupation (Fr. Stanisław Czajka). The third one was responsible for re-organizing the seminary life in post-war reality (Fr. Brunon Magott). The next five rectors managed the seminar in the period of Polish People’s Republic (Fr. Julian Nowak, Fr. Wladyslaw Kasprzak, Fr. Adam Skrzypiec, Fr. Miłosław Kołodziejczyk and Fr. Zenon Uchnast). Among the achievements of the 9th rector, the most important was transferring a seminary from Kraków to Częstochowa (Fr. Jan Związek). Then a new building of the seminary was visited by Pope John Paul II, who even blessed it. The next four rectors guided seminar in the shadow of Jasna Góra (Fr. Antoni Tronina, Fr. Jan Wątroba, Fr. Włodzimierz Kowalik and Fr. Andrzej Przybylski).
Ks. Kard. Zenon Grocholewski, Uniwersytety wobec współczesnych wyzwań, Szkoła Wyższa im. Bogdana Jańskiego, Warszawa 2013, ss. 400.
Orzeszyna, Krzysztof (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Biskup Teodor Kubina – duszpasterz polskiej emigracji i robotników sezonowych
Związek, Jan (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Bishop Teodor Kubina, before he took charge of the Diocese of Czestochowa, had already a considerable experience in pastoral ministry among the Polish expatriates and seasonal emigrants (e.g. writing and pastoral activity in Western Pomerania and Berlin). Then, as a member of the Polish Episcopate, he became a fellow of the Commission for the Pastoral Care of Foreigners (1928). For this reason, being a special delegate of the Church in Poland, he participated in the International Eucharistic Congresses in Buenos Aires (1934) and Manila (1937). Before that, he took a trip to Chicago, taking part in a similar religious event. He was also particular about the pastoral care of seasonal emigrants from the Diocese of Czestochowa, who were leaving to work in Germany, France, Denmark, the Netherlands and Belgium. He expressed his views on matters of this type in numerous publications.
Ewangelizacja na Jamajce
Oset, Maciej (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Vielfältige Aspekte des Glaubens, red. R. Ceglarek – J. Kapuściński – A. Olczyk, Miriam-Verlag: Jestetten 2014, ss. 361.
Tronina, Antoni (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
VIème Journée Mondiale de la Jeunesse Częstochowa, 14-15 août 1991
Duda, Marian (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Eucharystia w Kościele polskokatolickim
Borówka, Błażej (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Sprawozdanie z Seminarium dla biblistów w Papieskim Instytucie Biblijnym w Rzymie. Rzym, 20-24.01.2014 r.
Laskowski, Łukasz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Duchowość islamu
Urbański, Stanisław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
This article draws the attention to the theological spirituality of Islam, on which the main principles and directions of the Muslim’s spiritual file development are based. The article discusses primarily the mysticism of Islam, which played a decisive role in the development of the spiritual life of Allah’s followers over the centuries. It is shown in the fundamental concepts of Sufism, without analyzing its development in different countries and over time. The article discusses also the development of fraternities, in which mystical life was nurtured and passed on to the disciples. Leading theologians of Islamic mysticism are also taken into account. It should be emphasized that the mystical movement is developing rapidly in the contemporary Islamic world. From the theological point of view, little attention is paid to this issue in Polish literature. The article presents also measures for the spiritual development of a Muslim, which include prayer, alms, fast and pilgrimage. The whole article attempts to show the dimension of Muslim’s holiness, especially mystical, which is preached in the leading schools of Islam.
Review of Bulletin Jesuit Centre for Theological Reflection (JCTR), „Promoting Faith and Justice”, Second Quarter 2013.
Gajda, Janusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Różnice między hinduizmem a chrześcijaństwem
Pawlik, Michaela (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Communication between countries has intensified the contacts of western people with eastern religions. Often Catholic authors who also consider these religions as a way of salvation, stress the necessity of an intense dialogue with them. In this way some erroneous foreign views have been penetrating the Catholic theology. One of such errors is the identification of Christian meditation with the meditation practised during yoga exercises. It is a great misunderstanding to see similarities between the spiritual perfection achieved by means of the yoga exercises and by means of the Christian prayer during meditation. What is more, some Christians adopt the erroneous belief in reincarnation, which Hindu people consider as the way to salvation. In India the faith in reincarnation is the basis for the caste system which causes deep social segregation and discrimination of the lowest castes. The Indian Constitution bans every social discrimination, but the religious tradition sanctions it, therefore there is a conflict between the state law and the rules regarding social relationships. As far as Hindu morality is concerned it is not a matter of principles only. It is primarily a matter of practical conduct largely determined by the social environment. Hence man’s moral striving, whatever it is considered to be – pure preparation for his true spiritual realization or a real endeavor of religious fidelity, is in all schools related to some basic tenets, among which the most important are the doctrine of dharma, karma and reincarnation. At first sight the Law of Karma appears as a necessity, a kind of impersonal cosmic mechanism from which there is no escape. Although the Law of Karma makes human life a very individual affair, the Dharma Sutras and all the literature deriving from them are connected with the practical code of the, so called, “virtuous” behaviour. Thus understood dharma designates the traditionally settled order, which includes all duties, whether individual, social or religious. Every man, according to his status, has his particular dharma, which is determined by his birth and the place he occupies in the society. The traditional account of the origin of castes goes back to the Vedas. It is the social organisation created by the Arians after they had settled on Indian soil. The first Veda (Rigveda) describes four kinds of men: – the Brahman assigned the following duties: studying, teaching, sacrificing and receiving gifts; – the Ksatriya assigned the following duties: studying, using weapons, protecting human life; – the Vaisya assigned the following duties: cultivating, trading, giving alms; – the Sudra was given the duty of serving the tree other higher classes. In the course of time some social changes have taken place and those four social classes have undergone division and given rise to the creation of the numerous castes. Today people in India justify the differences of duties of particular castes by the Law of Karma. In this way faithful people accept their position and every situation that befalls them. Even people of the lowest castes who experience injustice are not frustrated and they don’t revolt against social discrimination, since they expect to reach a better and higher rebirth after their death. The faith in reincarnation makes them silent and passive. Therefore, the propaganda of the faith in reincarnation is dangerous for the European and Christian culture. If such faith were to become popular in Europe, it would bring the destruction of human rights and would open the way to neo-racism called the “mystical racism”.
Chrześcijaństwo a wschodnie sztuki walki
Olczyk, Arkadiusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Fashion for orientalism has started to prevail in Europe (including Poland) since the mid-twentieth century. It finds its expression, among other things, in the popularity of various martial arts that nowadays train more than 150 million people around the world, especially the young. The cradle of the martial arts (karate, kung fu, aikido, jujitsu, taekwondo, kendo, silat) is the Far East (India, China, Korea, Japan). Therefore, martial arts are connected with the systems of religion, philosophy and cultural traditions completely different, almost entirely alien to Christianity. They have their roots in Buddhism, Hinduism, Confucianism, Taoism, Shinto, etc. Many styles of martial arts involve meditation practices of yoga, zen and T’ai chi ch’uan, whose aim is to achieve a state of liberation (salvation) on our own, without the help of God. This is contrary to the Christian faith, which recognises Jesus Christ as the sole savior of humanity. Because of the fundamental differences between the concepts of God, man and the world Eastern martial arts are not properly compatible with the objectives of the Christian life as a man cannot save himself. Despite all the differences in philosophical and religious assumptions and numerous spiritual threats the positive impact of the martial arts training on the formation of the practitioner as a person should not be completely rejected. However, one should be vigilant, especially in those martial arts trainings, which apart from physical exercises offer the philosophy of the Orient, meditation practices or worship symbols and people. Moreover, it is necessary to constantly ask ourselves whether martial arts training does not adversely affect the quality of the Christian life and a personal relationship with Jesus Christ.

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