Warszawskie Studia Teologiczne, 2006, T. 19

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Kardynał Józef Glemp jako Prymas Polski
Pietrzak, Jerzy (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Rządy Boga nad światem a teologia Opatrzności Jana Pawła II
Strojny, Janusz (Wydawnictwo Archidiecezji Warszawskiej, 2006)
The above article presents the theology of the Divine Providence by John Paul II. This doctrinal truth rises from the Revelation. God accomplishes his reign on earth irrespective of will and awareness of a man. God however wants a man to participate in the activity of the Divine Providence by faith and love. And being permanently open to man, gives o f himself and reveal to the creature his mystery of life and activity, joining divine immanence and the economy of salvation. A soteriological trait is revealed especially by the mystery of Incarnation. The Incarnation of Christ assigns also the ways of Divine Providence activity which follows the man in his existence. The world aims at full transformation. The Divine Plan made “in the beginning” will coincide with the divine purpose realized in Christ and the divine law of the Holy Spirit will become common and standing.
Muzułmański obraz Boga i człowieka w kontekście doktryny katolickiej
Markowski, Rafał (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Dotknięci przez świętego. Młodzi Polacy przeżywają swoje przebudzenie
Pawlina, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2006)
John Paul II’s death has stirred believers, non-believers, and the indifferent. It has released mutual kindness, good and love. Many people were surprised with this outburst of kindness and solidarity among people. Many asked questions: How long it would last? Was it only an isolated phenomenon? Research conducted among Warsaw’s youth allows to claim that John Paul II’s death has greatly influenced their attitudes. For about 90% of young people his death was not a neutral event. For every fourth pupil it has contributed to the deepening of existential reflections. Every fifth person examined has noticed the increase in his religiosity. For 27% of the respondents the late Pope has become a role model, and for 25% of young people John Paul II’s death meant a loss of a family member. John Paul II’s passing away has stimulated people to ask questions about the knowledge of his teaching. It turns out that for 26% of youth his teaching about love proved most important. 25% of the young pointed out to his respect for them. After John Paul II’s burial not all has returned to “its former shape.” For 20% of the respondents and their environment what has remained is the memory about the Pope in a form of prayer and remembrance. 10% of the respondents claim that people in their environment go to church more often, and some have converted to Christianity. Almost 4/5 of the respondents aims at translating the experiences they gained connected with the Pope’s death into in their lives in forms of life-long decisions. Longing for John Paul II and the feeling of sadness that he is no longer with us testify to the youth’s love for him. 33% of the respondents claim that they will always miss such a person with outstanding features of character they wished to imitate.
Duchowość Elizy Cejzik (1858-1898) współzałożycielki Zgromadzenia Wynagrodzicielek Najświętszego Oblicza
Szymula, Marek (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Nauka Piotra (Kerygma Petru). Materiały do poznania legendy i kultu Apostołów (6)
Starowieyski, Marek (Wydawnictwo Archidiecezji Warszawskiej, 2006)
R.J. Coggins, J.L. Houlden, Słownik hermeneutyki biblijnej, Warszawa: Vocatio 2005, ss. 936
Bardski, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Dyskryminacja rasowa i pojednanie
Dziuba, Andrzej F. (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Though God intended that all creation live in the harmony and love that unites it as one, human beings, exercising their free will, defied the will of God and replaced the divinely planned harmony with division, the divinely willed unity with conflict, the divinely intended community with fragmentation. One form of human division, conflict and fragmentation is racism: personal, social, institutional and structural. Racism mars our identity as a people, as the human race made in the image and likeness of God. Racism, whether personal, social, institutional or structural, contradicts the purpose of the incarnation of the Word of God in the womb of the Virgin Mary. Racism contradicts God’s will for our salvation. We cannot claim to love God without loving our neighbor. Since racism is failure to love our neighbor, only freedom from racism will enable us to be one with God and one another. Ethnic, cultural and racial diversities are gifts from God to the human race. In Jesus, we are called to a radical love - to love of the stranger as our neighbor. Others may be different from us in every respect except one: each man, woman or child we encounter is also a child of God, a brother or sister in the Lord, whom we should welcome as our neighbor. The stranger whom we encounter is really our neighbor in Christ. Through communion with our neighbors who are racially and culturally distinct from ourselves, we begin to live, as a community, the unity in diversity that is the life of the Triune God. We can learn to live, work and pray in solidarity with the stranger now recognized as our neighbor. Loving only people who are just like ourselves, loving only those who are members of our biological family or who share our own ethnic or cultural background, our own political views or our own class assumptions, does not fulfill the challenge of the gospel: „If you love only those who love you, what reward can you expect; even the tax collectors do as much as that” (Mt 5:46-47). Striving to be a witness for Jesus Christ as a good neighbor to all is difficult. To embrace the vision proclaimed in Jesus' preaching of the Reign of God, we need to see new patterns and possibilities. Too often, when Church-planning decisions are being made, the persons around the table do not adequately reflect the rich cultural diversity that shapes our Church, city, nation and world. As we continue to struggle against racism within the Church, we see a time when all of God’s children will be contributing to the governance of our local dioceses. Constructing socially just patterns of relationships within our ecclesiastical institutions presents the same difficulties met in being a good neighbor anywhere; but, as Christians seeking to be true disciples, we can never abandon our efforts to embody the love and justice given us by Christ. Most of all, we can count on his grace to bring power to the vision faith gives us. We are most ourselves in the celebration of the Eucharist. Our sacramental worship unites us and makes us a community of believers. The Mass calls us to communion with one another in Christ Jesus. The proclamation of God’s holy Word and reflection on it within the celebration of the Eucharist, which is Christ’s life poured out for us, cannot help but deepen our spiritual unity and make our social solidarity possible. From diverse ethnic and racial backgrounds, we accept and embrace in faith the love of God that compels us to dwell together in love. After reflecting on the historical, social and economic dimensions of our complicity with the sin of racism, we ask as Catholics for the grace of conversion from the sin of racism, which has separated us from our neighbor and from God.
Doroczna adoracja Najświętszego Sakramentu (Czterdziestogodzinne nabożeństwo). Dzieje – teologia – praktyka
Miazek, Jan (Wydawnictwo Archidiecezji Warszawskiej, 2006)
The 40-hours annual adoration of the Blessed Sacrament has a long story and experienced a gradual development. It became part of the spiritual life of the Christian communities and contributed to reinforce the communion with Christ present in the Blessed Sacrament. After the II Vatican Council the meaning of the 40-hours annual adoration has changed. The main reasons were the stress on the celebration of the Eucharist and the frequent access to the Holy Communion. But in course of time the Church rediscovered the importance of the adoration and recalled the annual adoration in the parishes. Today the problem is not the annual adoration itself but rather the way how to experience it. In every local church the situation is different and requires specific activities. In the life of the Church in Poland the 40-hours annual adoration is still present but needs to be deepen from the point of view of its organization and theological message.
Opatrzność Boża w myśli filozofów. O możliwości udowodnienia istnienia Opatrzności z porządku świata
Stępień, Tomasz (Wydawnictwo Archidiecezji Warszawskiej, 2006)
The problem of God’s Providence appears for the first time in the Greek philosophy. It is strongly linked with understanding of the world as an order. Ionian natural philosophers have seen the world as and order of all elements (cosmos) and this lead them to conviction, that there must be a reason why it exists in such way. In the works of man the order is always made by reason, so the order of the universe must be an outcome of the operation of Being which has a reason much greater than that of man. According to Xenophon’s relation Socrates was the philosopher, who first deduced the existence of God’s Providence from the order of the universe. Cosmic Reason is not only the cause of the world’s order, but also takes care of human affairs, because man is the only material being, who has a reason, and can operate according to it. This kind of care of Ultimate Being cannot be perceived as love, or personal relation. It is rather a cosmic law of Providence. Plato shows it more clearly developing his master’s conception. In “Laws” he is arguing, that a perfect and divine being cannot be careless because perfection means virtue, which completely excludes to be lazy or bad. So gods by their nature must take care of even the smallest things which happen on earth. But the goal of their care is to make the material universe similar to them, to make it the most perfect possible. They are taking care of men because perfection of man is in a way perfection of the universe if the man is doing good deeds and avoid bad. That’s why every good deed is reworded and bad is punished in the next cycle of metempsychosis and this is eternal low which cannot be avoided by anybody. The Greek conception of the God’s Providence was accepted by the Fathers of the Church, although they have given it a completely new understanding. Christian universe is not eternal but created by God in free act of will. Therefore even the smallest creature is wanted as it is by God. This completely changes the understanding of Providence, because the act of Creation is already in itself the act of Providence. In a case of creation of man this postulates the personal relation between God and human being. That’s why the Providence can be perceived as a loving care of God. Greek philosophers saw care of gods mainly in the order of the universe. Seeing the same order, Christian thinkers, noticed the Providence in the acts of God’s help, which overcame the laws of created nature. In the philosophy of 18th century very similar way of showing the existence of God’s Providence can be noticed. Development of natural sciences in the age of Enlightenment brought the new understanding of the world. Material reality became full of unchangeable physical laws, which explained how universe worked. Once again the human reason discovered that there is an order in the world. One of the most important scholars of these times was Isaac Newton. His physical studies lead him to conclusion, that it is necessary to accept the existence of God. Physical laws present in nature was purposeful which for Newton postulated the necessity of God’s Providence. So once again in the history of philosophy the existence of Providence was deducted from the order of the world, but the basis of this process this time was very fragile, which can be seen in the philosophy of Voltaire, who was fascinated by the works of Newton. In the “Elements of Newton’s Philosophy” and the “Metaphysical Treatise” he argues that the rejection of God’s Providence leads to much greater problems that acceptation of its existence. But optimism of Voltaire was exposed to confrontation with the problem of suffer and death. After the earthquake in Lisbon in 1755 he completely rejected his former conceptions. The example of Voltaire shows, that reason is capable to discover the existence of God’s Providence, and this conception can be perceived as universal and independent to faith. But it is hardly possible that such conviction will stand against the problem of explanation of evil and death. It can be firmed only by faith, that human soul is immortal and will gain a reword or punishment in after life.
Turcja – w Europie czy z Europą?
Mazurkiewicz, Piotr (Wydawnictwo Archidiecezji Warszawskiej, 2006)
European Union decided to open the accession negotiations with Turkey. The next possible enlargement will be much different than previous because Turkey is a “big, poor and Islamic country”. So this opens the question of Union ability to integrate this kind of candidate. The problem might appear at the level of economics, politics and also that of culture. For the country like Poland, the geopolitical matters should be important also. This accession can provoke the transformation of the European Union into the Mediterranean one, this means: the geographical marginalization of north’s members. The entry of Turkey into the EU can also weaken the role of the European identity question changing the Union into economic community only. It is difficult to foresee the results of the necessary process of modernization of the Turkish society. If the negotiations and accession establish the new kind of relations between Europe and Islamic world, helping us to omit the pitfall of the clash of civilizations, this will be with profit for the whole world. If this experiment suffers a reverse, Europe will be its first victim. The opening of the negotiations with Turkey, as we see, is a kind of invitation to the fascinating journey but with one way ticket only.
Prawda jako fundament formacji seminaryjnej
Tomasik, Piotr (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Нравственная оценка в обосновании расторжения брака в русском православии
Łazowski, Julian (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Wschodnie chrześcijaństwo przyjęło słowa Jezusa: „Powiadam wam: kto oddala swoją żonę – chyba w wypadku nierządu – a bierze inną, popełnia cudzołóstwo” (Mt 19, 9) jako naukę o tym, że cudzołóstwo jest grzechem, rozwiązującym związek małżeński, po popełnieniu którego małżeństwo już nie istnieje i dlatego ma być rozwiązane również oficjalnie. W przypadku kapłanów dalsze współżycie z małżonką, która zgrzeszyła, traktuje jak grzech. Z powodu jedności Kościoła w Imperium Bizantyjskim, a później w Rosji, prawo cywilne odnośnie małżeństwa zostało przyjęte przez Kościół jako obowiązujące, a następnie jako niezmienna część tradycji. Do władz kościelnych należało rozstrzyganie wszystkich spraw rozwodowych, Kościół pełnił rolę urzędu cywilnego. Sytuacja rodziny w Rosji u początku XX w. wymagała reformy praktyki rozwodów, dlatego Kościół, szukający uzasadnienia teologicznego dla rozwodów, ustalił na Soborze 1917-1918 listę powodów, „przychylając się do ludzkiej słabości”, kierowany zasadą ekonomii, która stosuje się dotychczas. W nauczaniu Rosyjskiego Kościoła Prawosławnego małżeństwo jest łaską, którą można utracić. Traktuje małżeństwo tak, jak gdyby było ono jedynie przykazaniem kościelnym, nie zważając na jego początek w prawie naturalnym i jego istotową nierozerwalność. Zakłada się, że powszechność rozwodów we współczesnym świecie nigdy nie może być podstawą udostępniania rozwodów w Kościele, jednak mimo to po rozwodzie cywilnym bezwarunkowo daje się rozwód kościelny. Taka dostępność rozwodu coraz bardziej kształtuje świadomość wiernych, że małżeństwo nie jest czymś sakramentalnym, drogą na całe życie, lecz związkiem, który łatwo zawrzeć i tak samo rozwiązać. Jest to najwyraźniej przejaw podporządkowywania się Kościoła trendom panującym w nowożytnej obyczajowości i rezygnacją z wartości trwałej miłości, ślubowanej na całe życie i realizowanej w wierności przez całościowe oddanie się współmałżonkowi.
Pequddah i episkopē: w poszukiwaniu biblijnej terminologii dla Bożej Opatrzności
Bardski, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2006)
The biblical hebrew and greek lacks of a precise terminology to express the theological idea of Divine Providence. Nevertheless pequddah and episkopē as well as some other words in hebrew (eg. sod) or greek (eg. pronoia, epinoia, prognosis) can be translated in certain contexts with the word providence. In a special way such translation is possible in Hi 6,14 and Wis 2,20; 4,15. Providence can be also used in the translation of the Septuagint version of Hi 10,12; 24,14. In other contexts Pequddah and episkopē cannot be translated as providence but contain ideas that can be useful to a theological reflection on the idea of Divine providence.
Dary Ducha Świętego w świetle tekstów biblijnych
Bartnicki, Roman (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Kościół a porządek prawny państwa. Katolickie nauczanie społeczne w debacie publicznej
Longchamps de Bérier, Franciszek (Wydawnictwo Archidiecezji Warszawskiej, 2006)
The author discusses aspects of the social teaching of the Catholic Church that are important to jurisprudence and often evoked in public debate of democratic society. The Church does not have her own concept of a state legal order. Her participation in public debate is discursive. It is undoubtedly a part of Church’s mission to pass moral judgments even in matters related to politics, whenever the fundamental rights of man require it. The judgments, however, seem to differ according to times and circumstances. It is easily seen when referenda are held on crucial moral issues: divorce, abortion or carrying out embryological research. Usually, the referenda are not inspired by the Church as they seem illegitimate to her: moral principles are not an outcome of democratic process. However, when a referendum is inevitable, the Church sometimes urges the faithful not to participate, sometimes to vote in a certain way. The scope is always the same: to serve the truth about human dignity and to strengthen the protection of values. For these reasons the Church cannot cease to participate in public debate with full openness, even if fields of compromise are particularly narrow like in the issues mentioned.
Solidarność księdza Jerzego Popiełuszki
Sochoń, Jan (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Kronika Papieskiego Wydziału Teologicznego w Warszawie, Sekcja Św. Jana Chrzciciela za rok akademicki 2005/2006
(Wydawnictwo Archidiecezji Warszawskiej, 2006)
Doniosłość teologiczna i moralna idei Bożej Opatrzności w nauczaniu Prymasa Polski Kard. Józefa Glempa
Warzeszak, Józef; Warzeszak, Stanisław (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Ksiądz Prymas Kardynał Stefan Wyszyński w obronie religijnej i narodowej tożsamości Polaków
Drozdowski, Marian Marek (Wydawnictwo Archidiecezji Warszawskiej, 2006)

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