Resovia Sacra, 2006, Tom 13

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Sprawozdanie z działalności naukowo-dydaktycznej Wyższego Seminarium Duchownego w Rzeszowie za rok akademicki 2005/2006
Widak, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Analiza zróżnicowania stopnia spójności przekonań religijnych w grupie młodocianych przestępców
Zieliński, Janusz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
The majority of the Polish people consider themselves to be Catholic and they claim to cherish the traditions of their forefathers, based on prosocial values. If so – given such a high percentage of righteous people, who are eager to help others and approach others (‘fellow human beings’) with empathy and compassion – where do a variety of offenders come from? Why is the Christian faith not a factor which – as such – may prevent believers from committing misdemeanours, as well as control and correct socially unacceptable behaviour? There is a growing number of scientific publications on the offenders’ attitudes to religious practices. People sentenced to imprisonment are classified using different criteria and then the percentage is determined of those who take part in religious services. Then the offences the convicts have committed are matched with the degree of intensity of their religious beliefs. The attitudes to the faith, as declared by the offenders, are frequently very different from their manifest behaviour. Juvenile offenders – probably due to the lack or inadequate internalisation of the values appreciated by the society – undergo a religious crisis. I assume that this results from, inter alia, the upbringing model indirectly referred to in the respondents’ statements. The lack of the possibility to get an insight into one’s own self or to examine ones’ conscience with the use of a religious doctrine makes it easier for the convicts to resort to a wide range of excuses which ensure their internal equilibrium. It turns out that the ‘deficit of fear’ or a certain internal drive or temptation, which are manifest in the majority of offenders, make it easier for them to embark on socially risky behaviour (J. Zieliński, 2004). My search for the answers to the foregoing questions leads to a conviction that it is necessary to conduct an analysis of the aforesaid religious attitudes in terms of their consistency. Such a research procedure has also been proposed by W. Chaim (1991).
Instytucja prefekta szkolnego w diecezjalnym ustawodawstwie synodalnym w Polsce w latach 1983-2005
Adamczyk, Jerzy (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Legis naturalis essentia apud nonnullos scriptores primi aevi Ecclesiae – lineamenta generalia
Tyburowski, Krzysztof (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Problem prawa naturalnego sprawia dziś dość duże kłopoty nie tylko prawodawstwu świeckiemu, ale także coraz więcej wątpliwości pojawia się w chrześcijańskich naukach teologicznych. Podaje się już dość często pod wątpliwość samo istnienie prawa naturalnego, twierdząc, że sama natura biologiczno-społeczno-etnologiczna wszystkich ludów ziemi jest tak zróżnicowana, że więcej w niej różnic, niż podobieństw. Zdawać sobie trzeba jednak sprawę, że z tak postawionej sprawy rodzi się poważne niebezpieczeństwo zrelatywizowania całej ludzkiej moralności, a to prowadzić może do katastrofy. Dlatego należy pogłębić problem prawa naturalnego, aby na nowo uświadomić sobie niezmienne zasady, którymi to prawo się rządzi. Jedną z dróg tego uświadomienia jest spojrzenie na problem w świetle źródeł, jakimi są starochrześcijańscy pisarze. Oni mieli tę świeżość umysłu, której niestety pozbawiony jest dzisiejszy świat, i z większą przenikliwością umieli zbadać pewne rzeczy. Opierając się na naturalnym rozumie oraz na objawieniu dochodzili do wniosku, że prawo naturalne to niezmienne jednakowe zasady moralne dane bez wyjątku wszystkim ludziom wszystkich epok. Jądrem tego prawa naturalnego są w zasadzie dwie zasady. Pierwsza otwiera człowieka na nadprzyrodzoność, dzięki której każda istota ludzka może na mocy swojego rozumu dojść do Boga i poznać Go. Oczywiście nie chodzi tutaj o jakieś nieokreślone bóstwo, ale o Boga jedynego. Druga zasada tyczy się relacji międzyludzkich, które mogą być sprowadzone do tzw. złotej reguły zapisanej w Biblii, zarówno w Starym (Tob 4,15) jak i w Nowym Testamencie (Mt 7,12): wszystko cokolwiek chcecie, aby ludzie wam czynili, i wy im tak czyńcie.
Kontrowersje wokół medycznej definicji śmierci
Kwolek, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
As the definition of death arouses considerable controversies, the author demonstrates a few terms of this notion. According to the classical definition, the moment of death is the result of the complete circulatory arrest. However, in the so-called New Definition, the death is the consequence of the circulatory arrest until the brain death. The new modified definition emphasizes the death of brain trunk until brain death as a whole. Organs and tissues will not be taken for transplantation until the brain death is confirmed and verified. If strict death criteria are not established everybody should be guaranteed the right palliative care. According to the Christian ethics it is acceptable to stop so-called persistent therapy in the case of the unjustified life-prolonging. The obligation to treat a patient does not include the agonal phase. The agony can not be categorized as a disease. The man has the right to a decent death, and prolonging agony in an artificial way can extend the suffering.
O. Hugolin Langkammer OFM, Życie człowieka w świetle Biblii. Antropologia biblijna Starego i Nowego Testamentu, Poligrafia WSD, Rzeszów 2004, s. 509.
Łach, Józef Błażej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Etyczne aspekty przeszczepiania narządów
Gubała, Wacław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Ks. Krzysztof Szopa, Parafia Frysztak w latach 1918-1945, Tuchów 2005, s. 400.
Mandziuk, Józef (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Radość i nadzieja czyli Kościół we współczesnym świecie w świetle konstytucji „Gaudium et spes” Soboru Watykańskiego II
Podhorecki, Norbert (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Pneumatologia sakramentalna w nauczaniu Jana Pawła II
Buczek, Jerzy (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
In the last years catholic theology has been focusing more and more on trinitarian, in particular pneumatological dimension of sacraments. Trinitarian logic of the Christian revelation wants us to perceive acting of all Divine Persons in sacraments. The sacraments give the church involvement in the mystery of Pascha and Pentecost and their effectiveness results from the Pascha of Christ and the sending of the Holy Spirit. John Paul II depicts the reality of sacraments in the broader context, first pointing out that in the Holy Spirit, the church is a sacrament, the symbol and the tool of the inner union with God and the unity of the whole human family. Next he teaches that the Holy Spirit appears in the church and through the church as giving life. It is meant by that not only the gift of existence but the gift of God’s life, the life of three Holy Trinity Persons given to the church and every man. Finally, he emphasizes that the church cooperates with the Holy Spirit in giving life, first of all through the sacraments, especially through baptism, penance and Eucharist. In all sacraments the acting of the Holy Spirit is vividly seen by him. The Eucharist is the crowning of all sacraments, thanks to them we achieve the communion with God Father through identifying with the first-born Son and the acting of the Holy Spirit.
Prawo do życia w nauczaniu Jana Pawła II
Zaremba, Weronika (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
John Paul II puts the right to life on the first place regarding it as a superordinate right of the man. Everybody is entitled to this right, disabled and incurable people are also affected by this right. Discussing the right to life, the objective content of this right has been presented. It relates directly not only to the life itself but to physical integrity and the problem of social benefits as well. The Pope John Paul II in his Evangelium vitae (Encyclical letter on the Value and Inviolability of Human Life) defends the right to life from the moment of conceiving until natural death. In the contemporary world, life is exposed to many dangers. Newer and newer problems appear in relation to the development of the civilization, the progress of sciences and demographic politics. John Paul II defends all people of different religions, nationalities, political beliefs because everybody has the right to a decent life.
Szczęście w czyśćcu
Żukowska, Dominika (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Kara śmierci z filozoficznego punktu widzenia
Ślipko, Tadeusz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
The article illustrates a few theories supporting the acceptability of the capital punishment from the ethical point of view. The author of the article, Pr. Prof. Tadeusz Slipko draws his own original concept based on defining aggression as a wrongful deed in moral context. An aggressor performing such a deed puts himself aside the moral order, so he deprives himself of personal dignity, he „resigns” from it. The legal authority depriving him of life by performing capital punishment and defending objective values, acts according to the moral order. The weakness of this argumentation is its only theoretical analysis of ethical values and norms without referring to concrete cases of people and their criminal acts. However, the vital issue mentioned in the article is the problem of the way of performing the capital punishment and evaluation of the act done by the executioner.
Koncepcja pokoju w orędziach Jana Pawła II
Koral, Jarosław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Since the beginning of his papacy John Paul II put a lot efforts in defending peace in the world. The particular reflection of it can be found in annual messages for World Day of Peace. His personal involvement in the act of building peace affected the matters of the whole globe and local issues. The Pope directed his words to all people of „good will”, sometimes to inhabitants of the particular region or nation, always in a special way to the members of the Church. Transcendental and earthly aspect of the value of peace makes John Paul II an implacable opponent of the war in every form. The war has always been „the loss of mankind”, „the failure of all authentic humanism”. Wars, domestic conflicts, acts of violence solve nothing, on the contrary they make everything more difficult. The result of this plague is suffering and death of a great number of people, the breakdown of human relations, irreparable destruction of cultural heritage and natural environment. The war is the most barbaric and the least effective means of sorting out conflicts.
Zasada pomocniczości jako fundament nowoczesnego państwa
Łuczka, Kinga (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
The principle of subsidiarity is an idea of functioning communities. It depicts mutual relations among the state, its citizens and indirect structures. The basic assumptions of this principle generate from the Catholic Social Teaching. The principle was formulated for the first time at the end of 19th century by Pope Leo XIII in the encyclical letter Rerum novarum. The issue of subsidiarity was also dealt by Pius XI in the encyclical letter Quadragesimo Anno, John XXIII in the encyclical letter Mater at magistra and John Paul II in the encyclical letter Centesimu annus. The principle of subsidiarity is based on the idea that a social unit has priority over the com-munity and communities of the lower rank have priority over communities of the higher rank. Many contemporary states in their laws pertain to the principle of subsidiarity including Polish Constitution from 1997. It is also an essentail fundament of democracy whose basic condition is the existence of numerous structures between a citizen and the state. The necessity of implementing the principle of subsidiarity is also emphasized in the European Union.
Działania komunistów wobec Kościoła rzymsko i greckokatolickiego na terenie południowowschodniej Rzeszowszczyzny w latach 1944-1947
Basak, Waldemar (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
After World War II the Catholic Church in Poland had to face hard tasks concerning the renewal of religious life in new socio-political conditions. The concept of the state introduced by communists could be achieved only by lessening the role and status of the Catholic Church in the society. The actions taken against the Roman-Catholic Church by the Security Apparatus were, in fact, restricted to observations of the clergy and checking suspicions of contacts with the underground resistance movement. However, the first repercussions struck the clergy in the Rzeszów area as early as between 1944 and 1947. They concerned mainly the priests actively involved in the fights for independence during the war, and connected with anticommunists after the war. Much earlier the repercussions were aimed at the Greek Catholic Church. Imprisonment of bishops and priests, as well as the repatriation of the majority of the faithful caused the decline of the Uniat Church. The fate of this Church was sealed with the ‘Wisła’ Operation, which resulted in moving the clergy to the west and north of Poland, taking them to the Soviet Union and imprisoning at the Main Labour Camp in Jaworzno. During the next years the relations of the Church and the State were gradually declining as the result of moving away from the lawful norms.
Godność i podmiotowość człowieka a eutanazja
Biesaga, Tadeusz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
The article addresses dangers of destruction of dignity and subjectivity of man which arise from the part of secular culture. The culture is losing sensitivity to God and diminishing the value of man. This hedonistic and utilitarian culture particularly attacks the weaker, that is, sick and dying people. The struggle with suffering is made into the fight against the sufferers and into the elimination of them. These kinds of practices are theoretically supported by some of bioethicists. They claim that the value of human life depends on its biological and psychological quality. In this way, they exclude some people from the community of persons. The article, arguing from the position of the personalist ethics, opposes any new theoretical and practical forms of the discrimination against man.
Posługa charytatywna proboszcza – podstawy kanoniczno-prawne
Steczkowski, Piotr (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Księgi historyczne Starego Testamentu. Cz. 1: Dziejopisarstwo izraelskie. Księgi: Jozuego, Sędziów, Samuela, Królów. Opracowali: ks. T. Brzegowy (1-2 Krl), ks. J. Łach (1-2 Sm), ks. S. Wypych (Joz-Sdz) w: Wprowadzenie w myśl i wezwanie Ksiąg Biblijnych, t. 2, red. ks. J. Frankowski. Współredaktor tomu ks. S. Wypych, Wyd. USKW, Warszawa 2006, s. 288.
Łach, Józef Błażej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Egzystencjalna godność chrześcijanina – podstawą dla jego postępowania moralnego (Rz 14,7-9)
Zdziarstek, Roman Stanisław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
In the dialogue with the addresses of his letters, Paul gives various reasons to motivate them for just moral actions. The crucial reason on which Paul grounds his argument is the new existential dignity received in Baptism. Romans 14:7-9 is the representative text which discusses the relationship between the new dignity of the Baptized and their actions. The baptismal initiation (ontological level) makes Christians the property of Christ: their lives should be oriented but toward Christ Himself (moral level). In other words, the ontological dignity of Christians conditions their moral actions. As being-of-Christ, they must live and die for Him. Moreover, already in the zone of Christ’s dominion, they should subdue their entire comportment to Him for only in this way they can ensure a proper spiritual growth. By living for Christ in the present, the Baptized already actualize their ultimate vocation to become the definitive property of Christ (1 Cor 15:23) and God the Father for eternity (Eph 1:14).

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