Roczniki Teologiczne Warszawsko-Praskie, 2003, t. 3

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Marek Andrzejewski, Ochrona praw dziecka w rodzinie dysfunkcyjnej, (Dziecko - Rodzina - Państwo), Kantor Wydawniczy Zakamycze 2003, ss. 321.
Warchałowski, Krzysztof (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
Bez Kościoła nie ma zbawienia
Smentek, Izabella (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
Author of this article shows history of ideas of the understanding the thesis “there is no salvation out Church” She begins with St. Cyprian of Carthage, next researches teaching of II Vatican Council, declaration Dominus Iesus and John Paul II as well. Her conclusion is that salvation in the Church is the consequence of the main goal of God’s history of salvation - reuniting with Trinity. We are saved as a members of community not ourselves.
Biblia i pieniądze
Rumianek, Ryszard (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
Powstania żydowskie przeciw Rzymianom w I-II wieku n.e.
Krawczyk, Roman (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
Author of this articles shows background and history of Jewish revolts against Rome in two first centuries. His detailing analyses contain following topics: Roman war (66-70), revolt in Jewish Diaspora (115-117) and Bar Kohba’s revolt (132-135).
„Nierozumienie” jako zjawisko literackie obecne w Czwartej Ewangelii na przykładzie Mowy o Chlebie życia (J 6, 22-59)
Siwek, Krzysztof (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
Misunderstanding is one of many literary phenomena so characteristic for the style of the Author of the Forth Gospel. It points to the existence of continuous dispute between Jesus and the Jews who remain purely on the level of literal meaning of the words they hear being unable to understand their true meaning. In the article we have presented the existing knowledge on this phenomenon and discussed examples of application of the technique in the Gospel, especially in “the Bread of Life” discourse, where misunderstanding seems to be of particular importance. The author of the Fourth Gospel uses the misunderstanding technique to show real intention of the Jews.
Cherubino Mario Guzzetti, Islam, [I dizionari San Paolo], Cinisello Balsamo, Ed. San Paolo 2003
Krykowski, Jerzy (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
Galilejska bezdomność Jezusa?
Adamczewski, Bartosz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
After his baptism in the Jordan river Jesus came back to Galilee, but left his home in Nazareth. The present article deals with the question, where did he live thereafter. As a matter of fact, he probably combined temporary dwelling in Capharnaum with missionary wandering. During these journeys, Jesus either welcomed people’s hospitality, healing and preaching the Kingdom of God in the places where he stayed, or lived homeless, using these periods of time for strengthening the deep, personal relationship with his Father. Each Gospel presents its own view of Jesus’ habitational situation in Galilee. The Gospel of Mark presents Jesus’ ministry in a dialectic pattern of public activity for the crowds and more intimate formation of the disciples. In the reconstructed Q Source, Jesus’ homelessness is related to the rejection of his message and person, but also to the joyful experience of God’s loving care. Luke presents Jesus as visiting the houses of sons and daughters of Abraham. Matthew lays stress on the permanent abode of the Messiah in the Galilean territories of the Land of Israel. In the theology of John, Jesus’ homeland is not Galilee but Judea - close to the earthly sanctuary of his Father in Jerusalem.
Dusza ludzka i jej pochodzenie w poglądach Świętego Augustyna
Obrycki, Kazimierz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
„Praska” organizacja parafialna na tle map Warszawy
Solarczyk, Marek (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
The Warsaw Prague district from the very beginning of its history was connected with the life of The Roman Catholic Church. One of the proofs of systematic growth of faith is the development of parish organizing on a particular area. Supporting the discussion of the following issue by the maps of Warsaw makes the special condition of the territorial development of the right bank side of the Vistula River, simply visible which was tightly connected with the establishment of the numerous parishes on the area of our district over the 20th century.
Olgierd Krzysztof Benedyktowicz, Duszpasterstwo i psychoterapia. Poradnictwo pastoralne w praktyce, Chrześcijańska Akademia Teologiczna, Warszawa 2002, ss. 220.
Wielebski, Tomasz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
Duszpasterska posługa Kościoła w szpitalach i hospicjach
Wielebski, Tomasz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
Uwagi o przygotowaniu do podjęcia celibatu
Madej, Wacław (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
The priest’s celibacy is understood as the sign of the full love to every people and the sign of full existing with God. It is gift from God, but for good participation with it seminarist ought to understand celibacy as the “goodness”, not as the price of the priesthood. In this point the formation in seminary seems to be very important.
Uniwersalizm opowiadania o kobiecie kananejskiej (Mt 15,21-28)
Banaszek, Andrzej (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
The narrative about the Canaanite woman (Mt 15,21-28) as to the content is parallel to the discourse about Syro-Phoenician woman (Mk 4,24-30). Mathew shaped this traditional story to point out the faith. The woman probably came from Tyre and Sidon areas, mostly inhabited by pagan peoples and Matthew named her by an anachronistic term Canaanite. The Canaanites lived in the Palestine areas before The Israelites, led by Joshua, won these lands. For a long time they were a threat because of their cult. The woman came to Jesus asking Him to heal her daughter possessed by a demon. After several unsuccessful attempts she finally managed to get through the cordon of Jesus’ disciples and personally pronounce her requests. Recognizing the Messiah in Him she called: Have mercy on me, o Lord, Son of David. She heard very painful words; / was sent only to the lost sheep of the house of Israel. However, the determined woman kept on crying: Lord, help me! Then she heard almost insulting words: It is not fair to take the children’s bread and throw it to the dogs. This radical response did not deter the woman who accepting her position among the Israelites asked for the crumbles that fall from the table. Jesus praised her perseverance by saying: O woman, great is your faith! Be it done for you as you desire. From this moment her daughter, although he remained at home, was healed. The story of the Canaanite woman became an illustration of deep faith ready for everything. Thanks to her faith the pagan woman outside of Israel used the messianic benefits, i.e. the ‘bread’ meant for the children of the Chosen Nation. The unshaken faith of the woman made it possible for her to accept the messianic benefits, which would became available for the pagans only after the Redeeming Sacrifice was fulfilled. After His resurrection Christ who has been given all authority in heaven and on earth (Mt 28,18b) will send His apostles to proclaim the Good News throughout the world. This way the pagans owing to the Lord’s mercy will be able to become the participants of the God’s people eschatological feast Through stressing the Canaanite woman’s faith this narrative has become an important element in the universalistic conception of the Gospel according to Matthew.
Platoński ideał polityczny - niebezpieczna utopia czy wzniosły mit?
Grzybowski, Jacek (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
All Plato’s works mark the stages in his political search and provide a beautiful description of the deep underlying purposefulness of educating citizens in arete. They combine love for music, mathematics, astronomy, athletics, and dialectics with the theological perspective affecting the concepts of authority and law. One can discern in Plato’s works an evolution of his views towards theology, leading him to the conclusion that God, perceived as the transcendent Idea of the Good, is the centre of everything and guarantor of a just political vision. The cosmos becomes a theological system and God becomes the “teacher of the entire world” Theology becomes the ultimate perception, the ultimate dialectics. The king is like a priest relaying to people what he has himself discovered by contemplating ideas. Plato’s ideal political system is characterised by theocratic dogmatism. Politics is the perception of ideas whose highest level consists in interacting with God. Perception of the original reason for everything, which is also the causative reason of everything good in the world, is the foundation and the objective of authority. The rule of God becomes more perfect when man - the entity who is, after all, a conscious being - supplements God’s logos. To Plato, this knowledge is not innate, but rather an act of mystical perception. The philosopher-politician becomes the founder of “God’s kingdom on Earth”, leads the society through political chaos, and organises its life on sound and reasonable grounds. Such life can only be achieved through perception of the eternal, divine rights governing the nature of the universe and the nature of man. He, who saw and understood God’s order, should teach people and have access to the authority. His leadership becomes justified before the society through transcendental perception. Therefore, one can conclude that the political concept contained in Plato’s works is theocratic in nature. Perception of the Idea of the Good (Only) by the philosopher-king gives him the unalienable right to manage the state and apply even the most rigid rules to individuals for the good of the entire society. On the one hand, the philosopher-politician dominated over the polis and did not need it. On the other hand, in Plato’s eyes he was the only one who could control the affairs of the state because his knowledge - constantly seeking confrontation with everyday life involved more than mere theoretical contemplation.
Katecheza z Chrystusem. Wymóg chrystocentryzmu we współczesnej katechezie
Tomasik, Piotr (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
The General Directory for Catechesis states that the aim of catechesis is not only putting people in touch, but also communion with Jesus Christ. This is a subjective definition of catechesis, which is connected with post-conciliar christocentrism. The author of the article shows the christocentric starting point in the theology and teaching of the Roman Catholic Church, compares references in general and Polish church documents, and answers the question: what kind of christocentrism is needed in contemporary catechesis. He does this in order to form rules about doctrinal catechesis. The author describes this kind of catechesis, drawing conclusions from Jesus Christ’s words: I am the way, the truth, and the life and using images of Christ which are important for people today: Christ the Liberator, Poor among the poors, and All-Loving. Catechesis with Christ familiarizes us with Christ’s teaching and intoduces us to His Word. It can only be effective when the catechist remembers that we have only one Teacher. There is no other way, because we can be saved only in Christ’s Name.
Ryszard Selejdak, Tożsamość, duchowość, formacja i posługa diakonów stałych, [Biblioteka „Niedzieli” tom 144], Częstochowa 2003, ss. 161
Krykowski, Jerzy (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
Falsyfikacja tezy o huryckiej genezie Hyksosów
Bartoszewicz, Dariusz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
In many cases sholars identified Hurrans and Hyksos, sespecially in the history of Egipt. Author of this article seeks for proofs of such identification, and argues that historical, archeological and linguistical feathers don’t allow to do this.
Adam Bieranowski, Piotr Bogdalski, Prawo cywilne w zarysie, Kantor Wydawniczy Zakamycze 2003
Warchałowski, Krzysztof (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
Sprawozdanie. Ogólnopolski Zjazd Pracowników Sądów Kościelnych Warszawa 7.05.2003
Kowalczyk, Jakub; Rosochacki, Piotr (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)
Prorocki spór sądowy w Ap 1,1-3,22
Linke, Waldemar (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2003)

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