Veritati et Caritati, 2015, T. 5

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Jacek Pyżalski, Agresja elektroniczna i cyberbullying jako nowe ryzykowne zachowania młodzieży, „Oficyna Wydawnicza IMPULS”, wyd. 2, Kraków 2012, ss. 317.
Olczyk, Arkadiusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Betel – prześwit miłosierdzia
Marciniec, Jacek (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Sprawozdanie z konferencji naukowej nt.: „Młodzi. Z Janem Pawłem II ku przyszłości”, Częstochowa, 7.11.2015 r.
Ceglarek, Roman (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Świętowanie Miłosierdzia Bożego w Dzienniczku św. Faustyny Kowalskiej i praktyce życia Kościoła po pontyfikacie Jana Pawła II
Nowak, Stanisław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
According to s. Faustine the celebration of Divine Mercy is connected with praising God and worshiping His never ending merciful love. It should arise in people truly joy and lead to trust merciful Jesus, total surrendering Him and putting people, families, communities and parishes in His Divine Mercy. She sees this holiday as the time of taking from Divine Mercy in the order of sacramental life, especially by the Penance and the Eucharist. The living with the truth about Divine Mercy should arise in people true joy. This day should be special time of preaching Divine Mercy and huge inspiration for practising the Works of Mercy. The public confession and preaching of Divine Mercy should be high lightened on this day, with special prayers for mercy for the world, supported also by mortifying. Among prayers there are four which are preferred: the contemplation of picture of Merciful Jesus, liturgy from Mercy Sunday, The Chaplet of Divine Mercy and novena before Mercy Sunday. Public preaching of Divine Mercy should be realized by media, works of art and culture and deeper theological reflection, development of evangelising church service in the liturgy of home Church-family, and different kinds of apostolic groups and communities.
Ks. Roman Ceglarek – ks. Jacek Kapuściński, Zarząd Diecezjalnego Koła Księży Prefektów w Częstochowie (1929 – 1949), Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, Częstochowa 2015, ss. 245.
Kopera, Łukasz S. (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Izabela Barton-Smoczyńska, O dziecku, które odwróciło się na pięcie, wyd. II poszerzone, „Edycja Świętego Pawła”, Częstochowa 2015, ss. 271.
Olczyk, Arkadiusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Sprawozdanie z sympozjum katechetycznego nt. „Wspominać chrzest – to znaczy na nowo zaczynać od Chrystusa”, Częstochowa, 24.10.2015 r.
Ceglarek, Roman (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Opieka hospicyjna jako przejaw „wyobraźni miłosierdzia”
Olczyk, Arkadiusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
The Pope Francis announced the year 2016 the Holy Year of Divine Mercy. It is to be an exceptional time of “imagination of Divine Mercy” promotion. That is practice of active love of a neighbour. The idea of hospice care is also implemented into this perspective which roots reach into the ancient Christianity. The Church from the apostolic times took care of the poor and the sick. After the annunciation of Edict of Milan in 313, the Church started to do it in an organised way. The charity institutions were formed there and they were called xenodochiami. “The core” of these poorhouses was Christian divine mercy. Today hospice care is its resembling. It is adjusted to modern conditions, needs and possibilities of medicine. The pioneer of nowadays hospices was Cicely Saunders who founded the Saint Christoph Hospice in London in 1967 – it is the professional centre of care of the sick who suffer from cancer and are dying (so called terminally sick people). The activity of hospices does not only consist on terminally sick people. It takes care of the family before and after the death of their members, as well, in order to go through the period of mourning and orphanhood. The origins of the first Polish hospice reach to the early 1970s. Today there are several dozens of them in Poland, i.e. dozens of them in Poland, i.e.: in Częstochowa. Hospices engage doctors, psychologists, physiotherapists, priests, social workers and many volunteers. This “accompanying” of a dying person, of which Good Samaritan is the pattern (Łk 10, 30-37), is an example of an attitude towards to neighbours who suffer and prepare to death.
Nieskończone miłosierdzie czy wieczne piekło?
Królikowski, Janusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
The truth about the Divine Mercy is closely related to the priestly mission of Christ, perhaps it is the most related with particular human life, reviving hope that everybody is assigned to the participation in the salutary results of Christ’s work, so to the eternal happiness in heaven. But is it certain that everybody will reach heaven? It seems to some people, including known theologians, that the paradox suggesting itself to some extend between two basic secrets of the faith, it means between the never-ending Divine Mercy and eternal hell cannot be solved only by assumption that hell is eternal only nominally, not really. It would be only a simple hypothesis, having “pedagogic” features, but not eternal reality, because God “desires all people to be saved” (1 Tim 2, 4) – all, without difference. This solution, going along a line of final mercy showed to everyone without exception and difference, yet is too simple and deceptive. The invoking vi God’s desire of saving all people does not lead to the agreement of two unfathomable mysteries, which we are discussing about, but it means to sympathize illusory the Divine Mercy by elimination the mystery of hell. The followers of such conception see the reception in God unlimited mercy and eternal God’s punishment as contrary. In this article there is a criticism of surface contradiction between Divine Mercy and eternal hell, beginning with the notion of human freedom, of which the consequence is also the reception the existence of hell as rejected freedom carried out in choice evil against good.
Z dziejów obchodów jubileuszowych Kościoła częstochowskiego
Kapuściński, Jacek (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Przewodnik: bioetyka dla młodych (Tytuł oryginału: Manuel Bioethique des Jeunes), Kraków 2015, ss. 80.
Olczyk, Arkadiusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Szkolne Koła Caritas jako forma współczesnego wolontariatu
Potyrała, Piotr (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Caritas School Clubs are modern form of Christian voluntary work of children and youth. Their members on the all levels of education (primary schools, secondary schools and high schools) are involved in a lot of charity actions organised for students, local community, parish, diocese and the victims of cataclysms. So their main goal is to obey the commandment of love and to help people in need. There are the following features of people involved in Caritas School Clubs: freedom, disinterestedness, regularity, the spirit of service, personal attitude to people and relations among them and religious motivation of work. Voluntary work in Caritas School Clubs let students develop altruistic attitudes and shape such values as civic sense of responsibility and participation in social life, concentring on a person, paying attention to the weakest and the most suffering people, disinterestedness in solidary acts, respect for other people.
Miłosierdzie zawsze spełnia się w miłości. Kilka myśli na temat miłosierdzia
Nawracała, Tomasz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Great Jubilee of Mercy opens to Church the opportunities of thinking about the idea of mercy, once again. The history of Church is the history of mercy, as it was noticed by the Pope Francis, and the life of every person is included in this history. Everyone is touched by God’s mercy. This experience of mercy is undoubtedly unchaining from evil and sin. Is it the final of God’s acting? But God is love in His nature and all is done by Him is because of love. Is mercy and love connected with each other? Do they have mutual impact on each other? The author of this article tries to answer these questions pointing the mutual bond connecting mercy and love and underlying the specificity of mercy experience in the perspective of God’s love.
Szkolnictwo i opieka społeczna u Kanoników Regularnych Laterańskich obediencji kłobuckiej
Kopera, Łukasz S. (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Canons Regular of Lateran appeared on Polish territory at the turn of the XI and the XII centuries. The activities of the order concentrated on the cloister as well as on ministration which were accomplished through administering the parishes, learning and teaching, hospital management, promoting culture and art and economical initiatives.
Ks. Mariusz Szram, Cnota pokory w nauczaniu greckich Ojców Kościoła IV wieku, Wydawnictwo KUL, Lublin 2014, ss. 252.
Terka, Mariusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Jan Paweł II – wielki prorok z wyobraźnią miłosierdzia
Duda, Marian (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Podróż bp. Teodora Kubiny do Ziemi Świętej w 1933 r.
Kapuściński, Jacek (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
After the first successful Polish National Pilgrimage to the Holy Land in 1929, it was decided in Polish Church that the second one this type would be organized. The date was set on the end of February and the beginning of March in 1933. The Polish Episcopate appointed bishop Teodor Kubina from Czestochowa the leader of this pilgrimage. The significant contribution in it was made by Catholic League from Katowice Diocese, which appointed travel agency “Frankpol” from Warsaw to organise it. 101 people, including 41 priests: (among others, Fr. Ignacy Grabowski, Fr. Bartłomiej Kubina, Fr. Antoni Marchewka, Fr. Michał Serafin, Fr. Jan Sowiński, Fr. Emil Szramek, Fr. Edward Tyszka, Fr. Michał Woźniak and Fr. Józef Żółtek). One of the participants was famous Polish poet Zosia Kossak. The presence of bishop Kubina was very important because he cared spiritually of whole this trip. The pilgrims travelled by train and ship. They visited Venice, Brindisi, Rhodos, Alexandria and Cairo. They stayed in Palestine on March 6th in Franciscan hotel in Jerusalem. They visited the most important places of Christian cult in the area during over a week. Next they went to Nazareth where they were staying for next three days. In this time they were going sightseeing, still remembering about praying. On the back way they visited Haifa, Alexandria, Athens, Istanbul and Constanta and next Lvov and came back to Katowice. Bishop Kubina was in Częstochowa in March 26th. The spiritual impressions which were experienced by pilgrims resulted in few reports on this trip and were reflected in particular life attitudes, which was proved by the fact that two priests who were pilgrims became later blessed ones, (Fr. Emil Szramek and Fr. Michał Wożniak).
Dobry Łotr, czyli miłosierdzie Boże wobec grzesznika w świetle komentarzy św. Augustyna do Łk 23, 39-43
Terka, Mariusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
St. Augustine commenting the dialogue of Christ with the Good Thief at Calvary, at first pays attention to the attitude of converted villain. In his reprimand directed to co-crucified criminal, the Bishop of Hippo discovers the Good Thief’s realizing his guilt and confessing it. The pleading guilty is some kind of trial, when he can condemn his own bad acts, refuse them by the act of will, and by this, be in favour of justice. The crucial thing for the assessment of the Good Thief’s attitude is his asking for forgiveness, which he directs to Christ, practising in the same time, his faith in Him and expressing his trust in His mercy and goodness. However, the Good Thief’s attitude can be understood only in the perspective of answer given him by Christ. In His promise of salvation, there is the essence of the Divine Mercy, which is a gift for free, so it is favour. It contains not only forgiveness the sins, but also the justification of the sinner and the gift of life lies in the being in the community with Christ. The favour of mercy is the grounds for the conversion of the Good Thief, because by the moving his conscience makes him able to be contrite and to believe. Conclusively it says about the Divine Mercy which is based on the fact that God is the first who looks for the sinner, makes him able to look for God and let the sinner find Him. The essence of the Divine Mercy reveals definitely in crucifixion of Christ and is the meeting of God and the sinner.
Dyplomacja papieska w służbie miłosierdzia
Lewiński, Przemysław August (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Papal diplomacy fulfills many different tasks. They do not refer to economic matters but for ages it has been taking care of the individual human being. Papal diplomats represent not themselves but the Holy Father, who is personally responsible for all the Churches around the world. So that why their actions primarly should have ecclesial dimension. From this point of view papal diplomacy is made to favour mercy. It should implement substantial Christ appeal to make mercy deeds to the soul and to the body. Examples of such activities are different. They all have got common denominator – serving the human in the name of the Successor of Saint Peter. These tasks are so important because of forthcoming Holy Year of Mercy. Because the Holy Father emphasizes the obligation to show mercy, so his personal representatives should be the first who respond to His challenge. This article describes various forms of engagement in cause of mercy held by papal diplomacy. Examples of substantial action used here show us that papal representatives’ activities should be seen as the real service to the other human being.
Fundacja 21 – piękno człowieczeństwa w cierpiącym
Listwoń, Aleksandra (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)

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