Resovia Sacra, 2016, Tom 23

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„Usłyszałem jeden głos od czterech rogów złotego ołtarza, który jest przed Bogiem” – w kręgu fenomenów dźwiękowych Apokalipsy św. Jana
Nowińska, Joanna (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
The Φωνὴν μίαν ἐκ τῶν [τεσσάρων] κεράτων τοῦ Θυσιαστηρίου τοῦ χρυσοῦ ἐνώπιον τοῦ Θεοῦ sentence is only in the Book of Revelation. There is no precisely information about the source of that voice nor in what way it’s unite with the altar. More: Rev 16,7 describe the altar as speaking one. The biblical meaning of Θυσιαστήριον connected it with God, His carries of men, cult, His – and human desire of meeting. Also the altar’s horns were signs of God’s power, directed to securing the world. The anointing them by the blood of sacrifces symbolized entrusting, offering the whole life to God. All of these thoughts and the context of Rev 9,13 proclaim that God take the human sacrifice, describe before and overwhelmed problems of the world and more: every human in every condition. He is an active and even the evil is under His control, so He – like an altar in the Old Testament – is a city for escape. The motive of voice suggest that it’s connected with the process of communication between God and men.
„Paenitentia” i „exomologesis” w „De paenitentia” Tertuliana
Tyburowski, Krzysztof (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Tertullian in his treatise De paenitentia written at the end of the Catholic period of his life, believes that God can forgive the sins of man, and the penance is a prerequisite for this. First, a person can receive God’s mercy by taking repentance before baptism. The effect of this is forgiveness of all sins in the sacrament of baptism. Such a penance is determined by the word paenitentia. Afer having committed a mortal sin afer baptism, Tertullian sees the opportunity to enter once again the path of repentance and receiving forgiveness through public confession and also severe public penance. He leaves so the way leading to the rapprochement to God, which is determined by the word exomologesis.
Sprawozdanie z działalności Diecezjalnego Studium Organistowskiego w Rzeszowie w roku szkolnym 2015/2016
Widak, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Staurologiczno-rezurekcyjne wątki w malarstwie Salvadora Dalego
Królikowski, Piotr (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Salvador Dalí, one of the most famous Surrealist artists, and 20th century painters, highly imaginative, eccentric, know for his unusual behaviour, maybe best-known for his work ‘Te Persistence of Memory’, was also the author of religious paintings. From them on the christological or rather staurological-resurrectional criterion can be distinguish group of paintings which in very original way are connected to paschal mystery’ themes. These pictures and their staurological-resurrectional contents are subject of this article. These pictures have been analysed in three points: Last Supper, Crucifxion, Resurrection. Dalí’s staurological-resurrectional works show thematic dependencies and relationships not only in the indicated groups but also between them. It shows Dalí’s coherent method of artistic expression – nuclear mysticism. In his painting this is a kind of synthesis mysticism and sciences, especially atomic and nuclear physics, in presentation religious contents, especially christological. Dalí’s works are not refer directly to paschal events, but present signifcance of Christ’s crucifxion and resurrection for whole universe, for all creation, and especially for a man. Dalí’s pictures shows that Christ by his death and resurrection transformed world in new creation, that He has been present in world history and waiting with an offer of salvation (especially in Eucharist) for every man, that He wants to bring all people and whole creation into heaven, and in this way complete His Ascension. Dalí shows heaven as reality very close to man, available for him at all the time. People can participate in heaven, if they are open to God’s reality. Dalí pictures helps to see that human life is in constant relationship to God which is not far away, but very close, although in another dimension.
Bożonarodzeniowa obrzędowość: kolędowanie z szopką i herody w województwie lwowskim (Bojkowszczyna na Ukrainie)
Borovets, Taras (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Scientifc interest in the traditional culture in order to preserve the spiritual wealth, especially in conditions of accelerated urbanization, unifcation, the spread of mass culture, it becomes even more relevant. Preservation of traditions, spirituality, each nation is not only a source of concern for culture, but also taking care of its development in our time and the future of every nation. Ukrainian rituals are the glue that has helped over the centuries to keep the national mentality, and cognitive and educational potential is the dearest treasure that helped survive nationalities, to keep down the centuries and today thrive in the global community of nations. While popular culture is best preserved its local traditions in celebrating Christmas, it was a feast worthy of special scientifc interest. The object of the research is Christmas rituals: carolling with nativity and Herody villagers regions starosamborskiego and Sambor in Boykivshchina, Lviv region. The aim of this article is to determine the specifcs of the Christmas rituals in the context of the overall cultural heritage of the Ukrainian nation on the basis of preserved archival materials Cathedral ethnology Lviv National University named I. Franko, and developed the scientifc literature. Since 1998, efforts lecturers completed eighteen trips beginners ethnologists to various historical and ethnographic regions of Ukraine, including the land Bojkowszczyzny (2003, 2005, 2010); In 2005, students made an expedition to starosamborskiego region, base points were the villages Hołowecko, Dnistryk, Mszanec, Hwozdec, Hroziowe, Ripi, Wyciw, Babyno and others; in 2010 they were in villages in Sambor district Bojkowszczyzny - Kowynyczi, Werbiwka, Berehy, Baraniwci, Zarajckie, Kornyczi. Students ethnology, preparing for the expedition, develop a comprehensive program of interrogating, which is a reliable instrument for productive work in the feld, such a methodology we used, we too, adding data from its own ethnographic research. Te survey involved both men as women, young and older people. The history of the development of specifc motifs carolling with nativity and Herody in Boykivshchina intrigued many contemporary scholars of folklore, as well as the author of this article, which points to the wealth of culture and religion in the region. The analysis and conclusions of the study can be used for detailed and deep acquaint with the Christmas customs of Boikivshchyna villages in Lviv region, in Ukraine. Materials of the research can also be used in textbooks, anthologies of religious and culture studies, topical special courses, as well as in the creation of a repertoire of folk groups and organizations Christmas celebration at schools, parishes and other collectives.
Geneza budowy kościoła katolickiego w Pasymiu w drugiej połowie XIX wieku
Jodkowski, Marek (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Catholics have settled in the north part of the Szczytno district since the beginning of the 19th century. In the 1860s, the number of Catholics who lived in Pasym and surrounding areas was 500. The first Catholic religious service in the town was conducted in 1862 by the parish priest of Purda Wielka, Joseph Osinski. In 1868, Rudolph Stefen was appointed for the vicar of Pasym. He celebrated Masses in a small oratory. A year later, it was decided that funds would be raised for the construction of a church, whose area would be sufcient for the increasing number of the Catholic population. In 1873, sketches of the church were prepared by Matthias Tofel, a master builder. Most of the foundations were laid that year. A year later, walls were erected for the height of 10 feet. Te foundation stone was blessed on 28th September 1874. With the agreement of the diocese authorities, the church was blessed by Rudolph Stefen on 8th December 1876. Te church was dedicated to the Most Sacred Heart of Jesus on 22nd June 1884 by the Bishop of Warmia, Filip Krementz. Te costs of the construction amounted to 75,000 marks. It was fnanced by voluntary contributions collected in the whole area of Germany, as well as from the funds of Church organisations, particularly the Boniface and Adalbert Association. However, the construction debt had to be paid for many years aferwards.
Rola aklamacji „Jezus Panem” w teologii kerygmatycznej. Studium na podstawie twórczości o. Raniero Cantalamessy
Zborowski, Michał (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Father Raniero Cantalamessa’s kerygmatic theology is characteristic of combining a dogmatic and pastoral dimension. Within this meaning the Italian theologian carries out an analysis and introduction of acclamation “Jesus is the Lord”. On one hand he points out the dogmatic dimension of creed and on the other hand he presents its pastoral perception. The analysis of the early church creed of “Jesus is the Lord” for the Italian preacher is the way to recognize Jesus, His identity, mission and justifcation to pro-existence and God’s will to human salvation. Moreover, after revelation of Jesus Christ presence and deeds, there is calling for human’s will to appreciate Jesus as his Lord which is a way to personal life conversion. The acclamation “Jesus is the Lord” is one of methods of kerygmatic prophesy. It influencies a pneumatological opening, choice of changable content of preaching, inculturation, using accurate language and, also or primarily, it points to the preacher prophesing words of God. The Italian teologian states that “the power given in the name of Jesus activates just through the preacher’s faith, not by means of usual teaching”. This is the reason why father Cantalamessa devotes much in an attempt to characterize the preacher, his attitude and formation on the base of cathegory “Jesus is the Lord”.
Znaczenie sztuki w przekazie wiary w nauczaniu ojców Kościoła
Krawczyk, Michał (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Christianity is the religion of the word and image. Both the word and image play an important role in the process of passing on the faith. Te attitude of early Christianity to art was determined by two important factors. Firstly, in Christian communities which were formed by converted Jews, the Old Testament prohibition against images and worshipping them was strongly emphasized; secondly they feared idolatry. The first apologists of the 2nd century (Aristides, Tatian the Assyrian, Justin Martyr, Tertullian and Origen) explicitly scorned production of any images. In the 4th century, when Christianity was growing in signifcance and building Christian churches was permitted, then Christian writers such as: Saint Basil the Great, Gregory of Nyssa, Hypatius of Ephesus and Paulinus of Nola started to express their opinions on these issues in a less adamant way than it happened in the first three centuries. In the 6th and 7th century, thanks to Saint Gregory the Great (Pope Gregory I) and John of Damascus, the Church’s attitude to art crystallized and eventually art was given due respect. This several century long discussion on the role of “representational art” in Christianity culminated during the second Council of Nicaea.
Hans Driesch. Od redukcjonizmu fizyko-chemicznego do metafizycznej koncepcji entelechii
Szkutnik, Dariusz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
This paper presents the way in which Hans Driesch’s experiments in embryology led him to the metaphysical concept of entelechy. The author shows the way of considerations of Driesch from his early reductionism standpoint until to reception, by him, metaphysical concept of entelechy.
Analiza natury „obiektów ponadczasowych” w „Science and the Modern World” A.N. Whiteheada
Duda, Paweł (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
This article attempts to analyze the metaphysical category, defined by A. N. Whitehead as “eternal objects” in his „Science and the Modern World”. The abstract nature of the eternal objects creates its relational essence. The most important relationships because of the nature of the eternal object are internal relations. These relations are defined in the essence of the eternal object in relation to other eternal objects and are, for it constitutive relations forming its importance. Individual essence may be simple or complex of other eternal objects forming an “abstractive hierarchy”, having two aspects: the abstraction of actualisation and abstraction of the possibilities. The complexity of the eternal object refers to its essence and is on its degree in the field of possibilities. In this way, eternal objects create an “extended continuum” as the basis of actual occasions. Te relational essence determines the possibility of entering eternal objects in actual occasions, creating the so-called “the general principle of ingression”. The world of Whitehead’s eternal objects is, therefore the great system of interrelationships that flow from the nature of opportunities and at the same time expresses it.
Współczesne zagrożenia wolności w kontekście „żoliborskiego przesłania” bł. ks. Jerzego Popiełuszki
Szczecina, Grzegorz Kamil (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
One of the many topics that have found their place in the teaching of Fr. Jerzy Popieluszko was the truth about freedom and human dignity. Żoliborz preacher of his life, and in every sermon preached during the Mass for the Homeland in the church Stanislaus Kostka in Warsaw’s Żoliborz, courageously stood in defense of fundamental values that shape society and man. The issue of freedom he effected a distinction between freedom: inside and outside. Despite the many socio-political changes in Poland and Europe in many regions of the world. Especially when changes leading to democracy and economic liberalism, human freedom is sometimes treated lightly. Freedom „external and internal” so much at stake in times of ministry of Fr. Popieluszko, is again in danger of enslavement „interior” of man through various ideologies and trends. „Martyr of communism” very often emphasized that the freedom given to man is not itself a goal, but a means to an end, and this goal is good, namely, love. What regulates the correct procedure in freedom and using it, the Decalogue, and guided by the law of God’s love. He expressed Fr. Jerzy Popieluszko in his preaching. Life Christian truth, he put a sensible use of the gift of freedom.
Lorenzo Gasparro, “Simbolo e narrazione in Marco. La dimensione simbolica del secondo Vangelo alla Luce della pericope del fico di Mc 11,12-25” (Analecta biblica 198; Roma: Gregorian & Biblical Press 2012). Ss. 682. EUR 49. ISBN 978-88-7653-198-9.
Kubiś, Adam (1976- ) (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Kodyfikacja prawa kanonicznego za Benedykta XV
Story, Marek (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
One of the most import ant achievements of Pope Benedict XV’s pontifcate was the promulgation of the Code of Canon Law on 19 May 1918. The code was an authentic collection, therefore, all orders included in it became the common law. It also became an exclusive collection in the sense that it excluded collections used up to that date. This happened for the first time in the history of the Church. The code was exclusive only in regard to the law of the Latin Church. All common and particular articles existing before that date which were against the rules of the Code were cancelled, unless it was decided otherwise regarding some of the particular articles. In the Code, Benedict advocated the doctrinal continuity and traditional Catholic teaching expressed through the law orders. He perceived the code as an aid to regulating the church life and a way of looking for common grounds between it and the civil communities. Undoubtedly, the code contributed to the further development of the study of law in the Church.
J. Bartoszek, „Parafialny Jordan. Chrzcielnice diecezji tarnowskiej”, Tarnów 2016, ss. 252, ISBN 978-83-7793-393-0
Szczecina, Grzegorz Kamil (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Sprawozdanie z VI Seminarium Organowego, Rzeszów
Widak, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Represje o charakterze personalnym wymierzone w duchownych Kościoła rzymskokatolickiego w Rzeszowskiem w latach 1944‒1968
Rak, Agata (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
This article presents the array of methods which was used by communists in order to break the power and decrease the rank and role of Catholic Church in Rzeszów voivodship. Communists did it in special way like attacking directly into individuals-priests (there were personal repressions against them) who shaped the Catholic Church. This is an outline which includes selected forms of repressions, for example: legal case and imprisonment caused by priestly activity, attempt of discrediting as well as the following cases: battery, intimidations and blackmail. An outline is based on records which are held in archive of Institute of National Remembrance in Rzeszow (reports, information, some notes, some studies, dispatches and reports which come from substructures of security apparatus and others materials which are developed by security service (proceedings, investigative dossiers, and different kinds of characteristics etc.). The inquiry carried out in archive of Institute of National Remembrance in Rzeszow complement materials which are held in State Archive in Rzeszow (documents developed by different Religious Departments).
Christus vere resurrexit! Zmartwychwstanie i jego wiarygodność w Nowym Testamencie
Mastej, Jacenty (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
The article shows the resurrection of Jesus Christ and its credibility in the light of the New Testament. Presents early Christian understanding of the resurrection present in the creeds, hymns and liturgical catechesis Paschal. Signs of resurrection: the empty tomb and the Easter revelation of Christ are its credibility. While presented gifs of the Risen Lord are – permanently adjusting to the life Ecclesia – confrmation of the credibility of resurrection.
Carlo di Prevo – un Pittore Ticinese in Polonia. Prova di Approccio Monografico
Gurba, Stanisław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Charles de Prevo was the north Italian painter working in Poland at the turn of the seventeenth and eighteenth centuries. Te article shows the artistic live of Charles de Prevo, in particular his whereabouts in Poland and his paintings. Te study of article has been used publications about the painter and his works, correspondence painter from his patrons and other archives. So far there is no publication showing the overall artistic activity of Charles de Prevo. On the example of this painter was presented socio-political situation and artistic phenomenon in the XVI–XVIII centuries in Europe.
Udział Enrico kard. Dantego w reformach liturgicznych xx wieku. Przyczynek do zagadnienia
Krzych, Bartłomiej K. (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
The offcial and unoffcial files of the Second Vatican Council still contain elements that are yet to be investigated and analysed in detail. These comprise records of statements made by Church leaders participating in the Council. One of them is Enrico Cardinal Dante, a long-standing Master of Papal Ceremonies, liturgist, theoretician and practitioner. This article is an attempt to describe his participation in conciliar discussions on the liturgical reform. Investigation – based on collections of the archives of the Office of Papal Liturgical Celebrations and well-known and documented publications reporting conciliar events in detail – following the biography of the Italian Church leader, they detail his statements about issues such as Holy Communion under both kinds, concelebration, reform of the Holy Week and others. His statements and discussions demonstrate a moderate, conservative approach to the liturgical reform.
Posługa duszpasterska na frontach I wojny światowej
Nabywaniec, Stanisław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
The premise of this article is to remind and raise awareness of the great role that chaplains played on the fronts of the „Great War”. They served their pastoral ministry in difficult times, not only because of the threat of warfare, but also because of ideological obstacles. In C. K. Austro-Hungarian ministry, religious chaplains had a very high value. Religious elements were included in the text of the soldier’s oath. Chaplains in their sermons encouraged the soldiers to remain faithful to the Austro-Hungarian Empire. Each regiment of the Habsburg army had its own chaplain. Overall, there were more than 4,000 military chaplains of all religions and faiths - among them 3500 Catholic chaplains. With the outbreak of war in imperial Germany, the German army invoked not only the young clergy, but also many elderly. In the Prussian army, which represented by far the largest part of the German army, it had 125 protestant chaplains. Their number increased in April 1915, to 372 people and by 1916 it reached 744 chaplains. They were supported by the voluntary parish ministers. In the anticlerical Third Republic of France chaplains were nominally assigned to each squadron, but in August 1914, there were only a hundred. In this situation, at the beginning of August 1914, the Ministry of War approved the nominations for chaplains “volunteers” who were employed in pastoral work on the front. In June of 1918, there was one chaplain for an average of 4000-5000 soldiers, which was insufcient to provide spiritual help. In addition to the Catholic chaplains on the front there were 19,000 priest soldiers, 4,000 seminarians and 7,000 religious novices. An unknown number of nuns, served in the hospitals. The effects of the French chaplains were excellent. Soldiers not close to the Church and religion started to approach God. In 1915 the number of soldiers taking communion and attending Masses increased. At the commencement of hostilities, there were 89 Anglican, 17 Catholic and 11 Presbyterian chaplains in the British Army. Only 12 of them were sent to France. The others were only able to serve in the country or overseas garrisons. Chief Chaplain of all the main Christian denominations was Dr. John Simms, an Irish Presbyterian. In 1915, about 45 000 Irish Catholics joined the British Army. They needed Catholic priests. They were fnding such a service in the garrison towns, but they did not have it on the front. Irish hierarchy had no influence, as the military ministry was controlled by the Archbishop of Westminster. Irish soldiers used the ministry of Irish or non-Irish chaplains whoever were serving in a particular place. Austro-Hungary was during the war, the enemy of the British. This proved to be a problem for the Irish Catholics, because the Habsburg Empire was seen as an important European Catholic power. The presence of chaplains clearly affected the morale of the Irish soldiers. Unfortunately, the bishops did not always send their military service volunteers who were eligible for this task. Irish Chaplains were overworked. Some of the Irish chaplains were captured. They undertook activities in exchange for the release of their compatriots from POW camps. The Irish Catholic Church did not support the war effort in Britain, in the same way as the Church of Ireland, the Presbyterian Church in Ireland and even the Catholic Church in the rest of the UK. For various reasons, some Irish priests actively worked against the efforts of the war, which had a negative impact on the number of priests who volunteered as a chaplain in the British Army. Although Catholicism was the religion of the minority in the British Isles, War I reinforced their belief. In historiography, a lot of myths and misconceptions were accumulated relating to the British during World War I. The most damaging of these messages were that military chaplains lurked at the rear, while the soldiers fought and died in the trenches on the front. Many historians of the Great War emphasized the religiosity of the Italian soldiers. The army of the Kingdom of Sardinia functioned military chaplains, called “elemosinieri”, but afer 1866, due to the antagonism between the Church and the State, they were expelled from the army. In the face of Italy joining the Great War, the Catholic Chief of Staf, General Luigi Cadorna restored religious service in the army. High Command facilitated the activities of chaplains in the belief that they would raise the soldiers’ spirts and discipline. Followers of the Waldensian Evangelical Church, Baptist Church and the Jewish had their own chaplains. Many chaplains served by the motives of sincere love were guided by the desire to proclaim the Gospel. Some of them remained in contact with the soldiers who fought, not wanting to remain in the comfort of hospitals. They often switched between the soldiers and their families. Chaplains were men of the Church, but they were also soldiers, who in moments of extreme danger during the fight went to the trenches to comfort the dying, and even in the event of the death of an officer to replace him in command. Many chaplains earned great respect and admiration from the ranks of combatants.

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