Resovia Sacra, 2011-2013, Tom 18-20

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Przygotowanie do posługi kapłańskiej według Josepha Ratzingera – Benedykta XVI
Buczek, Jerzy (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Bestiariusz PRL-u czyli strach w służbie propagandy
Krzanicki, Marcin (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
This paper presents examples of the use of fear as a tool of propaganda in the years 1944/45-1989 in the Polish People’s Republic. Authorities has used fear to create culture of apathy and obedience. One element of this culture was index of creatures, which one should to be afraid of – bestiary. Propaganda created bestiaries not only as an index but also as example of attitudes and behaviors which members of the public should avoid – if only they don’t want to be a part of bestiary.
Czas i historia epifanem Boga w ujęciu św. Augustyna
Edling, Jan (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Time and history play a special role in St. Augustine’s meaning of revelation. As “vestigum aeternitatis” (“traces of eternity”) are signs of presence of God in the world. Thus, the category of time and history, according to St. Augustine, is current in the whole process of revelation, starting from the work of creation, through the history of the Old Testament, until the final fulfillment of all. There is a very close relation between “the time of creation” and “the recovery time” and between “the old man time” and “time of the redeemed”. This communication occurred through the mystery of incarnation. The time of God’s Word incarnation connects other times. At the same, this moment is the beginning of the revelation of grace and redemption which has its roots in the “old times”.
Listening and Being Obedient to God in the Old Testament Following the Example of Abraham
Mierzwa, Piotr (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Postać Abrahama i jego postawa zawierzenia Bogu jest jednym z ważniejszych tematów podejmowanych w Roku Wiary 2012/2013. Sylwetka duchowa patriarchy, została ukazana w oparciu o teksty biblijne Rdz 11,26-25,11 na tle historyczno-kulturowym Starożytnego Bliskiego Wschodu i rozpoczyna się od wyjścia, najpierw pod wodzą ojca Teracha z Ur, a potem już samodzielnie z Charanu do Kanaanu. W relacji duchowej to etap przejścia od wiary tradycji do wiary osobistej. Schemat artykułu został oparty na pierwszych wersach opowieści o Abrahamie Rdz 12,1-4, które wyznaczają całą strukturę i układ sagi Abrahama i jego rodu. Jest to Słowo Bożych obietnic i odpowiedź Abrahama w następującym układzie. Obietnica ziemi, obietnica potomstwa, obietnica błogosławieństwa, wiara Abrahama jako odpowiedź na te obietnice. Zmiana imienia Abrahama ukazana jest jako wyraz jego wiary i nowej funkcji społeczno-religijnej. Wiara ta jest poddawana próbie czasu, tradycji i opinii publicznej, jest doświadczana w gotowości ofiary syna obietnicy Izaaka. Posumowanie zostało ujęte w formie wniosków duszpasterskich.
Biblioteka Wyższego Seminarium Duchownego w Rzeszowie: dwadzieścia lat istnienia
Przywara, Agnieszka (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Kaznodziejstwo w Polsce XIX wieku
Folcik, Ireneusz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Knowledge of the pulpit eloquence history may serve the contemporary ministry of the word. The 19th century is featured by coexistence of three overlapping homiletic trends: – of enlightenment, where the purpose of a homily was to bring up a good man and citizen, – biblical and kerygmatic, which is characterized in a return to the Sacred Scripture and the Fathers of the Church, – neo-scholastic, dominated by catechism sermons. The preaching renovation in Germany, England, France, and Italy affected the pulpit eloquence and religiousness in Poland. Some refreshing currents started to come to the Polish lands thanks to the so-called “Great Emigration”. The reason for improvement of the Polish preaching was getting acquainted with works of European preachers and a richer use of the Treasury of Scripture and the Christian tradition. The fruit were homiletic handbooks, first homiletic journals, and preachers’ works. In preaching handbooks and journals there were many guidelines concerning the construction of sermons, their typology, and the ways of their delivery. The article discusses the main forms of preaching in the 19th century Poland, and they were the proper sermon, the homily, the catechism teaching, and the missionary sermon. In terms of merits, most sermons can be accused of excessive didacticism and moralizing, but they should be appreciated for interest in homily. St. Józef Sebastian Pelczar, while assessing that period, demanded from preachers an increased zeal for the cause of God, a greater dedication to the service, and diligence at work. The postulates are still valid today, when the Church calls us to the New Evangelization.
„Nie można zdradzić Ewangelii. Rozmowy z abp. Ignacym Tokarczukiem”. Rozmawiał, wstępem i przypisami opatrzył Mariusz Krzysztofiński, Rzeszów – Kraków 2012, s. 136 + 40 wkł. zdj., ISBN 978-83-7629-348-6.
Nabożny, Marcin (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Świętowanie niedzieli w dziejach Kościoła. Wybrane aspekty biblijne i historyczno-prawne
Nabożny, Marcin (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Christians consider Sunday to be a Holy Day. In order to understand the meaning and essence of Sunday which distinguish it from the other days of the week, it is necessary to look at the process of its development in the history of the Church. The origin of celebrating Sunday goes back to the creation of heaven and earth, after which, on the 7th day, God rested (Gen 2, 1-4). The day was blessed by God and made holy in order to differentiate it from the working days. As such, this day is a feast of the Creator and His creation. Historical basis for the celebration of Sunday can be found in the Old Testament, where it was called the Sabbath. On this day, the Jews commemorated the creation of the world, the exodus of Egypt and the covenant between Yahweh and Israel. Old Testament Israelites understood the significance celebrating Sabbath had for their keeping faith in one God, their identity and maintaining the community. New Testament sheds new light on Sabbath through the person of Jesus Christ, who rose from the dead “on the first day after the Sabbath”. Hence, Sunday – the first day of the week, marked first by the resurrection of Jesus and then by His Christophanies and the Pentecost – has constituted a central point in the life of Christians ever since the beginning of the Church. First mentions of celebrating Sunday as Lord’s Day come from the apostolic times. They can be found in the writings of st. Paul (1 Cor 16, 2) and in the Acts of the Apostles (20, 7-14). First Christians considered taking part in the Sunday Eucharist, called, among others, the ‘breaking of bread’, a moral obligation. Eucharist remained a distinctive symbol of celebrating Sunday also in the post-apostolic times. Early Christian writers and Fathers of the Church deepened the theological understanding and meaning of this day (e.g. „Didache”, st. Ignatius of Antioch, „The Epistle of Barnabas”, st. Justin, Origen, Tertullian, st. Ambrose, st. Augustine). First legal attempts to regulate celebrating Sunday come from the 4th century AD. A new chapter in the history of celebrating Sunday in the life of the Christian community was started by the Edict of Milan, issued by the emperor Constantine in AD 313. It established Sunday as a national holiday. Ever since then, the law of the Church has included norms and regulations regarding the content and range of celebrating Sunday. The issue was raised during many ecumenical councils, but the first official bill regarding celebrating Sunday was included in the Code of Canon Law in 1917. The obligation to celebrate Sunday was also emphasized in the Code in 1983 and in the Catechism of the Catholic Church in 1992. ‘Dies Domini’ an apostolic letter promulgated by pope John Paul II in 1998 also played an important role in the shaping of our understanding of the theology of Sunday and of the basics of celebrating Sunday as the Lord’s Day, the Day of the Church and of the Man. In the 20 centuries of the history of the Church, celebrating Sunday shaped the spiritual culture of Europe and, as such, became a centuries-long cultural heritage of the Polish people. Attempts to abandon celebrating Sunday, not first in history, aim to undermine tradition and destroy family ties. In the 21st century, celebrating Sunday still remains a key element of Christian identity and culture.
Diaconato secondo Ignazio d’Antiochia
Selejdak, Ryszard (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Dla Ignacego posługa diakona w Kościele ma swój fundament w tajemnicy Chrystusa, który stał się Sługą wszystkich. On też stanowi dla diakonów źródło łaski i wzór do naśladowania. Z Listów Ignacego wynika, iż diakoni winni w swoim życiu postępować zgodnie z wolą Bożą, czynić aktualną misję Chrystusa, być nieustannie otwartymi na działanie Ducha Świętego, opierać swoje nauczanie na Ewangelii, w każdej sytuacji zachowywać się nienagannie, budować jedność i wspólnotę, być posłusznymi władzy kościelnej, być w stosunku do innych wspaniałomyślnymi, bezinteresownymi i pełnymi miłosierdzia, umieć dziękować Bogu za otrzymane łaski oraz ludziom za wszelkie wyświadczone dobro. Tylko diakoni prezentujący wspomniane cechy mogą skutecznie realizować posługę Słowa Bożego, godnie posługiwać przy ołtarzu, gorliwie czynić dzieła miłosierdzia, właściwie asystować biskupowi i być dobrymi pośrednikami między wspólnotami kościelnymi. Według Ignacego Antiocheńskiego diakonat ma dwa zasadnicze wymiary. Pierwszy z nich to misteryjno-społeczny. Jest on realizowany poprzez niesienie pomocy człowiekowi, ikonie i Ciału Chrystusa. Drugi zaś ma charakter misteryjno-sakramentalny i jest urzeczywistniany poprzez posługę Ciału Chrystusa eucharystycznego.
Stowarzyszenie Przyjaciół Wyższego Seminarium Duchownego w Rzeszowie w kontekście współczesnych zrzeszeń chrześcijańskich
Kamiński, Stanisław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Hugo Kołłątaj – kapłan, mąż stanu i polityk
Pociask, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Practical attitude towards gaining knowledge to change in the eighteenth century philosophy combined with radical quest for elimination of supernatural phenomena but primarily Christian virtues became a reason for revival and development of materialism as far as the view of reality and human person is concerned. Empirical-rational approach in science and hostile attitude towards Christianity can be related to French and English Enlightenment philosophers but not Polish. Polish Enlightenment philosophers were able to combine contemporary science fascination and philosophical thinking with earnest ecclesiasticism. This was evidenced by the fact that several outstanding Polish Enlightenment exponents such as Hugo Kołłątaj, Stanisław Konarski or Stanisław Staszic were faithful Catholic priests. Hugo Kołłątaj, as a writer and social activist, belongs to the group of well-known and prominent figures in the history of Poland. A large number of works were written about him. It is worth underlying that Kołłątaj was one of the thinkers who during the Enlightenment showed exceptional interest in human person problems. Not only his social and political activity but also scientific and literary work were inspired by the quest for the good of a human being and by the pursuit to discover the truth of human being existence. This thesis is an attempt to show Hugo Kołłątaj, one of the leading of Polish Enlightenment exponents. His political, social and educational activity didnt restrain him from reaching his aims which resulted from the fact that he was a Catholic priest. His 200th death anniversary in 2012 is reason enough to present his life and his activity in many fields.
Benedykta XVI wizja relacji ewolucja-stworzenie – regres czy kontynuacja?
Twardowski, Mirosław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
The Catholic Church has for decades raised in its teachings the issues of evolution and its relation to the creation. The theme creation/evolution was brought up by subsequent popes in their speeches and publications, especially by Pius XII (1950, papal encyclical called Humani generis) and John Paul II (1996, A letter to the Pontifical Academy of Sciences). Benedict XVII, too, did not avoid this interesting theme in his multi-year pontificate. In September 2006, the Holy Father organized a symposium in Castel Gandolfo that was dedicated to this topic. The symposium was chaired by a disciple and, at the same time, a close collaborator of Benedict XVII – the archbishop of Vienna, Cardinal Christoph Schönborn. He wrote the Foreword to the publication entitled Creation and Evolution. A Conference with Pope Benedict XVI in Castel Gandolfo which was the fruit of papers presented at the conference and discussions that were held afterwards. Therefore, Benedict XVI’s views on the theory of evolution should not be expressed in simple terms, stating that he is either for or against it. On the one hand, he notices the weak sides to this theory and regards it as insufficient in its scientific justification. On the other hand, he does not identify himself with its fundamentalist criticism. By making his comments on the subject in question, Benedict XVI confirms the standpoint of the Church which views that there is no discrepancy between the Christian doctrine of creation and the data from natural sciences.
Sprawozdanie z sympozjum naukowego „Świętować niedzielę” zorganizowanego w Rzeszowie 22 czerwca 2013 roku w ramach ogólnopolskiej kampanii Akcji Katolickiej
Nabożny, Marcin (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Zatrudnianie nauczycieli religii w publicznym systemie oświaty
Winiarski, Marek (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Under the provisions of the state and church documents the analysis of the conditions and ways of employment of religion teachers in the public education system was done in this article. Religion teacher can be employed by headmaster of school who has to respect the principles of the Charter of Teacher. It can be done only on the basis of a personal canonical mission received from the diocesan bishop. Religion teacher can get this canonical mission only if qualified to teach religion in the public education system defined by the agreement between state and church in 2000. Employment of a teacher is established on the basis of appointment or contract of employment. In the case of replacement of an absent teacher employment is established for a limited period. Religious education in kindergartens and schools of all types take place twice a week (with children aged 3-4 years – about 15 minutes, with children aged 5-6 years – about 30 minutes) or two hours (school units) per week.
Muzyka organowa w liturgii
Widak, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
What is the point of performing organ music, music “without the words” in the liturgy? What is the function of instrumental music in the liturgy? What organ music can be performed in the liturgy? An attempt to answer these questions is the article “Organ Music in the Liturgy”. The author takes the issue of the place of organ solo music in the liturgy. The article consists of three parts. The first part discusses the organ music in church documents issued after the Second Vatican Council. The second one gives rules (criteria) for proper (correct) selection of organ music in the liturgy. In this section, the author draws attention to the organ music performed during the administration of the sacrament of confirmation, marriage and funeral liturgy. The last part discusses the organ literature useful to perform during the liturgy. Organ literature, which can be performed during the liturgy is very extensive. In the article the author confined himself to discuss Polish organ literature that is rich and informative. Organ music is an important part of the liturgy. It also participates in the double task of music in the liturgy, which is the glory of God and the sanctification of man.
„W mocy Ducha Świętego. Księga Pamiątkowa dla Jego Ekscelencji Księdza Biskupa Edwarda Białogłowskiego z okazji XXV rocznicy święceń biskupich”, red. P. Mierzwa, M. Nabożny, Rzeszów 2013, s. 496, ISBN 978-83-936516-0-3
Pałęcki, Waldemar (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Materia Eucharystii w Kościele pierwszych wieków
Pietrusiak, Paweł (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
The use of wheaten bread and wine of grape as the matter of the Eucharist is common among Christians and almost unanimously confi rmed since apostolic times. Evidence about the use of other products for the celebration of the Eucharist are extremely rare and typical of minor Christian sects that did not survive the confrontation with the common practice of the Church. The purpose of this paper was to show the existence of the particular Eucharistic practices in the ancient Christianity that have not been accepted by the great tradition. In the fi rst part of this article is discussed the problem of the products used by Jesus at the Last Supper and by the fi rst Christian communities. The second part presents the practice of some small Christian communities to use for the Eucharist products other than those confi rmed in the NT (additional cups of milk or honey, cheese, blood). At the end it appears that recourse to arguments from tradition to justify any possible changes of the matter is unfounded.
„Credo” Kościoła w świetle wiary studentów teologii na podstawie badań wśród studentów kierunku teologia Wydziału Teologicznego Uniwersytetu Opolskiego (2006-2008)
Anderwald, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Betlejem – pomiędzy teologią, historią i archeologią
Kubiś, Adam (1976- ) (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
The paper deals with one of the crucial places on the map of salvation geography (Heilsgeographie), namely Bethlehem. Starting with a discussion of the etymology of the city’s name, both in Biblical Hebrew (house of bread) and in ancient Akkadian cuneiform script (house of [the goddess] Lahmu/ Lakhamu), the study then analyses all of the Old Testament references (with a special focus on the oracle of Micah 5:1) and New Testament references to Bethlehem. An overview of the economic and demographic situation of the Judean small towns and villages like Bethlehem during the Herodian era supplements the analysis. There is also an attempt to dispel the false confl ict regarding a proper understanding of the locus of Jesus’ birth: stable presumed from the biblical data (cf. manger) versus cave attested in patristic writings and suggested by archeological survey of the area. The exact meaning of the Lucan term katalyma, meaning living space/room and not inn (as widely followed by modern translations of the NT), is also discussed, along with a brief overview of scholarly explanations as to reasons for the lack of room in the katalyma. The study ends with a note on the history of Bethlehem in the Roman and Byzantine periods, focusing on the traditional spot of Jesus’ birth as it was transformed into a pagan, and later Christian, place of cult.
Świadome, owocne i czynne uczestnictwo w liturgii według Konstytucji o liturgii świętej „Sacrosanctum Concilium” Soboru Watykańskiego II
Bać, Tomasz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
“One of the fundamental principles of the liturgical reform of the Second Vatican Council was the concept of participation of the faithful in the Church’s public worship. The Constitution on the Sacred Liturgy “Sacrosanctum Concilium” expresses this in paragraph n° 14: „Mother Church earnestly desires that all the faithful should be led to that full, conscious, and active participation [participatio plena, conscia et actuosa] in liturgical celebration which is demanded by the very nature of the liturgy”. In light of fifty years of experience of implementation of the liturgical reforms the Church needs to deepen its own understanding of what full, conscious and active participation in the liturgy really means for Christian communities, where still the emphasis is placed mostly on the external forms of participation.

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