Veritati et Caritati, 2013, T. 1

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    Ks. Sylwester Jaśkiewicz, Św. Augustyn – poszukiwanie Boga, Katowice 2012, Księgarnia św. Jacka, ss. 190.
    Terka, Mariusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)
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    Czy Kościół w Europie ma przyszłość?
    Duda, Marian (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)
    «Le christianisme s’est affirmé comme la religion des Européens eux- même – dit Jean Paul II. Mais ce qui était évident dans le passé contemporaiment est contesté par l’ordre institionel que des personnes individuelles, tant en théorie qu’en pratique. Aussi bien en Europe comme dans les autres coins du monde on observe le phènome dite la christianophobie. On se demande, si l’Europe dans l’avenir va perdre son identité chrétienne, même serait-il le continent sans Dieu. Pour repondre à cet défi grave l’Eglise lance une nouvelle évangélisation pour permettre aux Européens garder et approfondir sa foi chrétiene et pour sauver les raciness de identité chrétienne de l’Europe.
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    Autorytet fundamentem wiary w myśleniu religijnym św. Augustyna
    Terka, Mariusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)
    Der Glaube betrifft die Wirklichkeit, die unsichtbar für die sinnliche und Erkenntnis und in dem eingeschränkten Grad zugänglich für die rationale Erkenntnis ist. Das religiöse Denken braucht den Fundamentes, auf den es sich stützen könnte. Der Glaube braucht der Autorität. Sie ist vor allem auf die Autorität des Gottes, der sich in der Bibel offenbart. Diese Offenbarung verlangt eine Interpretation, deswegen die Autorität der Bibel braucht des ander Fundamentes, der die Autorität der allgemeinen Kirche ist. Die Offenbarung des Gottes es wird interpretiert nach regula fidei, die von der Kirche übergeben wird. Die Autorität sind manche aus der Glieder der Kirche auch geschenkt. Hl. Augustinus behauptet, dass sie die heiligen Christen und die Bischofs sind, die die Doktrin des Glaubens treu übergeben und das Beispiel zum Nachahmen für alle Christen sind. Das Bibel, die allgemeine Kirche und die heiligen Glieder der Kirche müssen zur Treffen des Menschen mit dem Gott führen, das heißt zu es kennenzulernen und seine Anwesenheit zu erfahren. In dieser Erfahrung sieht hl. Augustinus den tiefsten Sinn der Autorität. Der Glaube, der die Gabe des Gottes ist, braucht auch die freien Antwort den Menschen.
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    Życie duchowe i sprawy dyscyplinarne duchowieństwa diecezji częstochowskiej w latach 1925–1939
    Kapuściński, Jacek (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)
    In 1925 a new diocese, the capital of which is Częstochowa, was established. During the next 14 years, until the outbreak of the World War II, 473 priests have passed through its structures. They were properly prepared to fulfill their duties and to implement tasks assigned to the priesthood, thanks to the appropriate formation. One of the formation aspects was connected with a spiritual life of priests, which they were developing by devout practices, one-day or longer retreats, and pilgrimages. All of this, to a certain degree, was connected with some disciplinary matters of the clergy. On the other hand, a discipline of priests was expressed by an ability to obey the commonly accepted obligations and prohibitions of the Church. Three types of supervision (church, state and social) were maintained to be sure, that rules are observed. In the years 1925-1939 the clergy in the Diocese of Częstochowa was composed of holy priests who had an unimpeachable reputation. In their life, they have highly valued an ideal of a priestly attitude, what made them role models for future generations.
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    La nouveauté chrétienne aux premiers temps de l’Église
    Wolinski, Joseph (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)
    Początki chrześcijaństwa biorą cały swój dynamizm i oryginalność z tego niezwykłego wydarzenia, jakim jest Zmartwychwstanie Pana. O tym świadczą właśnie Ojcowie Kościoła, szczególnie ci pierwsi, z okresu przed Soborem powszechnym w Nicei (325). Obecny artykuł podaje kilka przykładów z tej nauki początków Kościoła. Jednym z pytań w owym czasie było: jak pogodzić twierdzenie, że Chrystus jest Bogiem, z twierdzeniem, że istnieje tylko jeden Bóg. Ojcowie Kościoła dają na to odpowiedź powołując się na rolę Chrystusa/Słowa Bożego w stworzeniu świata (J 1, 3). W trzecim wieku Orygenes przypomina, że skoro Bóg jest Ojcem, to działa przez Słowo/Logos, przez Syna. W tym kontekście nie odłącza się Syna od świata stworzonego, który istnieje przez Niego (J 1, 3). Na początku czwartego wieku Ariusz próbuje uściślić tę naukę o Chrystusie wprowadzając rozróżnienie pomiędzy pojęciem „niezrodzony” (unigenitum), czyli Bóg w ścisłym znaczeniu tego słowa, a pojęciem „zrodzony” (genitum), czyli Syn, który z Boga pochodzi. Ale według Ariusza, skoro Syn „pochodzi”, to ma On początek, a więc jest stworzeniem, pierwszym stworzeniem, przez którego Bóg stworzył wszystkie inne stworzenia. Teologia ariańska odbija się naturalnie na pojęcie zbawienia. Wiadomo, że mamy stać się „synami w Synu” (filii in Filio). W pierwszym przypadku, (według Ariusza), nasze synostwo, aczkolwiek bardzo szlachetne, utrzymuje nas na poziomie (wspaniałego) Syna-stworzenia; w drugim przypadku (według Soboru nicejskiego, i teologii św. Atanazego z Aleksandrii), nasze synostwo wprowadza nas w głąb tajemnicy Trójcy Świętej : w tym drugim przypadku bowiem jesteśmy synami w Synu, ale w Synu, który jest we wszystkim równy Ojcu, który „stanowi Jedno „ z Ojcem (J 10, 30).
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    Współczesne przejawy negatywnego moralnie oddziaływania rodziców na wychowanie dzieci
    Olczyk, Arkadiusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)
    In the process of moral education of the young generation a unique place falls to parents, since the family is the natural and the first educational environment. Children watch and imitate their parents. Not only do they learn the right attitudes and behaviours from them, but they also take bad moral standards. It is highly significant to ask whether parents are the authority figure for their children. Nowadays a clear crisis of parental authority can easily be noticed. Loss of authority takes place in families affected by e.g. alcoholism, drug addiction, unemployment, workaholism, euro-orphanhood, addiction to the Internet, television and gambling. These families are referred to as dysfunctional and pathological since the good of children seems to be at risk. Therefore it is necessary to become aware of these pathologies and to provide proper prevention and promotion of morally healthy families.
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    Formacja intelektualna i duszpasterska diakonów stałych w Kościele Powszechnym
    Selejdak, Ryszard (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)
    L’articolo è dedicato alla presentazione delle due dimensioni fondamentali della formazione integrale dei futuri diaconi permanenti, cioè quella intellettuale e pastorale. Il veloce cambiamento delle condizioni nelle quali si svolge il ministero diaconale, i cambi sociali e culturali, lo sviluppo delle scienze ecclesiastiche e laicali, lo sviluppo della vita cristiana nelle diverse tappe dell’esistenza esigono dai diaconi una solida formazione. Essa costituisce una condizione essenziale dalla quale dipende la fruttuosità del diaconato permanente ripristinato. Perciò ha un’importanza molto significativa. Dimensioni intellettuale e pastorale della formazione dei candidati al diaconato permanente sono strettamente legate tra di loro e si completano reciprocamente. I programmi della suddetta formazione sono contenute nelle „Rationes institutionis diaconorum permanentium” nazionali, elaborate dalle Conferenze Episcopali. La formazione intellettuale deve abbracciare tutte le discipline che fanno parte delle scienze ecclesiastiche e quelle legate con loro. Invece la formazione pastorale deve offrire l’aspetto teorico e pratico del ministero dei futuri diaconi affinché possano realizzare efficacemente i compiti pastorali tra il Popolo di Dio.
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    Wiara w doświadczeniu religijnym – możliwości i ograniczenia perspektywy psychologicznej
    Wójcik, Zdzisław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)
    Among the many issues concerning the relation of man to God is the chief place of religious faith. Analysis of faith take many scientists, placing it to one of the finest religious problems and one of the most psychologically complex issues. This essay is an attempt to look at the issue of religious faith from a psychological point of view. Psychology is one of the many sciences of religion, and especially psychologists try to answer three questions: the basic themes of faith, and human religious experience is that the function of religious beliefs in one’s life. Psychology deals with the totality of beliefs, experiences, and behaviors related to the survival of the entity relationships to the world-transcendent God, is therefore religiosity. Transcendent reality can represent the individual not only as a right, but also as something that is important to her, or that may occur in the order of values, may be something that involves the whole person. From the epistemological and methodological themes of faith, religious experience, religion is a major challenge for psychology. Of course, dealing with the psychology of religion, does not deal with the evidence for the existence of God and the doctrinal and theological content. The psychologist as a scientist and researcher does not put the question of whether God exists, but is interested in the fact that God is important to people. Psychology of religion is to accept transcendental experience, and belief without taking the test factuality or truth of the existence of a transcendent object. Does not analyze the institutional church as sociology. Describes primarily subjective and personal aspects of religious beliefs. The problem contained in the topic is presented in the following aspects. First, it pointed out the possibilities and limitations of psychology as a science for the topic of faith. Second, it focuses on the psychological aspects of faith and religious experience psychologizacji danger. Psychological knowledge can – but within certain limits – say, the faith and religious experience are not religious. What they are, and especially what is faith in religious experience – rather, does not. The source of this experience, which determines its essence, about faith, hope and love, lies in the realm of what a human “incomprehensible”. The only thing he can do is to keep in mind with Veritatis splendor of the truth to try to live, nothing to it without taking anything or not adding to it. From the faith and do not expect a comfortable sure, but Let us be able to derive the courage to enter into a cloud of mystery, because faith is the ability to live with mystery.
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    Sprawozdanie z obchodów jubileuszu 80-lecia Częstochowskiego Towarzystwa Naukowego
    Kapuściński, Jacek (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)
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    Sprawozdanie z konferencji naukowej z okazji 50-lecia zwołania Soboru Watykańskiego II oraz Roku Wiary
    Dziub, Krzysztof (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)
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    Powołanie ludzi świeckich do wspólnego apostolstwa Kościoła. Refleksje katolika o roli świeckich (komunikat)
    Terlecka, Wanda (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)
    I credenti nella rivelazione di Dio sanno che il Trascendente, il Trino ed Unico Dio ha tanto amato il mondo da mandare agli uomini creati da Sé stesso il proprio Figlio, che é diventato Uomo ed é nato nella „pienezza dei tempi” a Betlemme, affinché chiunque crede in Lui abbia la vita eterna. Il primo Mandato con questa insolita Novella é Gesù Cristo che a sua volta ha chiamato i dodici Apostoli tra i suoi discepoli. Costoro da parte loro, per mantenere la continuità del messaggio della Buona Novella fino alla fine del mondo, costituiscono e mandano i vescovi – per tutte le generazioni degli uomoni. Gesù durante la sua vita terrena ha istituito la Chiesa – la comunità di Dio con gli uomini e degli uomini tra di loro; dopo la risurrezione e l’ascensione vive continuamente in Ella. Lo spirito vivificante di qusto Corpo straordinario é lo Spirito di Cristo, lo Spirito Santo. Ogni membro della Chiesa tramite il battesimo é stato innestato in modo organico e per sempre in Gesù Cristo. Dotato di doni individuali dello Spirito Santo, rimanendo sé stesso, forma insieme con gli altri, in comunione con Cristo, un solo Corpo. Possiede la vocazione e il mandato commune a tutti i battezzati: in unione con la forza divina di Gesù Cristo deve tendere egli stteso e guidare ogni uomo alla piena comunione con la Santissima Trinità. La vocazione specifica dei laici é differente da quella dei vescovi, dei presbiteri o delle persone di vita consacrata. La caratteristica dei cristiani laici é il contatto immediate con tutto il mondo creato e la formazione di esso secondo la gerarchia dei valori divini. Le vocazioni nella loro diversità sono “insostituibili”: il vescoco non compie la funzione del marito, il laico non svolge il ruolo del vescovo. Tutti pertanto, nella carità e in comunione con gli altri, dovrebbero portare gli uomini a Dio.
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    Wiara fundamentem życia duchowego
    Urbański, Stanisław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)
    Supernatural virtue of faith is the basis of the development of the spiritual life of a human being. The Revelation of God and the desire of a man which concerns the experience of God meet in this virtue. It has its Trinitarian source and it influences the mental sphere of a man. Recognition of truth through faith leads to the development of love through the choice of the greatest Goodness which is God himself. It is also present at the foundations of the supernatural hope, which finds its fulfilment in the eschatological experience of unity with God, which is the complete holiness. Faith, together with the other theological virtues and the gifts of Holy Spirit, is therefore the foundation of dialogically developing sanctity. It also has its practical dimension as it confers meaning upon human’s life and it also leads to perceiving the world with reference to God. Having its proper meaning in particular stages of the development of sanctity, faith takes remarkable meaning in mystical experience. However, it needs constant active purgation (the night of senses) as well as constant passive purgation (the night of spirit). This truth is underlined by the classical Carmelite mystics: St John of the Cross and St Teresa of Ávila. Darkness of the experience of faith has its dual source, which is its splendour as well as the limited nature of a human. This fact does not question its development as Polish mystic, nun Roberta Babiak noticed. The dynamics of faith leads to full unity with God.
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    Dusza ziemi wieluńskiej. Konwent sióstr bernardynek w Wieluniu (1613–1914)
    Związek, Jan (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)
    After Aleksander Koniecpolski’s death, the Sieradzki voivode and a Wieluński starost, his wife Anne decided to found a monastery for nuns in Wieluń. This new place was to be given to the Convent of Carmelites, Poor Clare Sisters or Bernardines. Anne Koniecpolski bought a palace, previously belonging to an archbishop of Gniezno, from the city authorities and after having been given a permission from an archbishop Wojciech Baranowski to form The Convent of Bernardines, on 7 September 1612, she started building. Krzysztof Scipio Camp, the provincial of Bernardines, on 28 August 1613, appointed five nuns from St. Andrew Monastery in Warsaw. They started their contemplation life in the Monastery in Wieluń on 13 October 1613. The monastic church was consecrated in December 1616. The founder bought for a monastery a few estates in Kowale, Zawisna and Gana for twelve thousand zlotys. After a few years the nuns purchased a village called Gaszyn. They had to struggle with some other etates’ owners in their neighbourhood. There were usually about twelve nuns in this monastery and the cancidates come mainly from the noble families of this area. In 1796 the monastic etates were taken by the Prussian authorities. In 1819 the authorities deprived Brnardines of their monastery and church which were given to the evangelical community. Sisters Bernardines had to adapt a devastated Pauline Monastery to their own monastic rules. They founded an elementary school for the poorest children and a girls’ boarding school in this monastery. Both schools were maintained by the nuns and some of well-educated ones were teachers there. After January Uprising the authorities suppressed both schools and the monastery was changed into a permanent one (without a noviciate). The reconstruction of the monastery was held in the XX century. Eight candidates joined it and Mother Elżbieta Mińska was Mother Superior.
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    Wpływ myśli gnostyckiej i manichejskiej na niektóre praktyki sekty pryscyliańskiej
    Sordyl, Krzysztof (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)
    Priscilian’s thought is under the influence of the Gnostic-Manichee doctrine. The common themes are: rejecting marriage, dualism of principles, emanation pantheism, the fall of soul and its return to divinity, gnosis as cognition of a higher level, extreme asceticism, astral fatalism, allegoric interpretation of Holy Scriptures, the antagonism of soul and body, apocalyptic doctrine, or the symbolism of numbers. The starting point in the above reflection is rejecting marriage by Priscilianists. Considering procreation to be deplorable means to consider it as sinful. The sinfulness of the act of procreation is transferred irreversibly to matter, making it evil in its essence, evil in the entire internal complexity. In that case taking part in procreation means taking part in evil. So, there arises a question: if the matter is evil in its essence, can it be the exclusive work of the only God, good in His nature? The answer is negative. Therefore, one has to admit the existence of another being, who the entire material world comes from; no matter how it will be called: God, the beginning, the foundation, the first reason. So, what appears to be a usual ascetic practice, leads to the thesis of surprising metaphysical consequences. On the ground of principles, though, it leads to manichee dualism. An incomplete condition of preserved sources does not allow a precise explanation of the influence of Gnostic and Manichee doctrines on Priscillianists. Tractates are not the source, from which all the above statements can be inferred. Undoubtedly, however, in this work Priscillian seems to be an expert of various heterodox trends of his times. Priscillian condemns them because church demands it in its legal acts.
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    Propozycje przedstawienia biblijnych przykładów wiary podczas lekcji religii i katechezy parafialnej
    Stypułkowska, Beata (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)
    The Holy Bible is a basic resource for religion classes, therefore the directive that the examples of faith for Christians should be taken out of it is quite reasonable. Besides the Bible, the Catechism of the Catholic Church and the apostolic letter of Benedict XVI announcing the Year of Faith were brought into attention. The Pope encouraged the study of the Catechism of the Catholic Church, and he also gave examples of faith of the people from the New Testament times until today. The present paper firstly discusses the directives given by catechetical documents Principles of Program Catechesis of Catholic Church in Poland and The Program of the Roman Catholic Religion Teaching at Nursery Schools and Schools concerning the biblical examples of faith, then the examples of faith for Christians given by the author of the Letter to the Hebrews, examples of the praying people included in the Catechism of the Catholic Church, and in the end deals with the persons and groups of persons mentioned by the Pope Benedict XVI in his Apostolic Letter Porta fidei. It is concluded with a summary which contains catechetical directives.
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    Społeczne zobowiązania religijne w świetle Katechizmu Kościoła Katolickiego
    Jasionek, Stanisław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)
    The interest in the Catechism of the Catholic Church proves the human yearning for truth and certainty, sources of worry for the modern man. He is looking for the truth about himself and the world around him. Truth that is not only some sort of human theory. In his search and longings he turns to the Church, which in its post-conciliar Catechism presents the truth of God and ways leading to Him. The Catechism presents detailed religious obligations, stemming from man’s social nature. He finds and reflects upon them in the Ten Commandments. As Pope John Paul II put it – the Catechism of the Catholic Church is a valuable, rich, useful and real gift to the Church. It demonstrates, in the light of the Second Vatican Council, the truth about Christ revealed by God so that people stick to their faith and Him.
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    Zarys historii powstania Kościoła Polskokatolickiego na tle Polskiego Narodowego Kościoła Katolickiego
    Borówka, Błażej (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)
    The article outlines the creation of the Polish National Catholic Church in the United States of America. It summarises the stages of gradual disconnection of Roman-Catholic communities from papal jurisdiction. Of the above-mentioned, three centres marked their presence the most on US soil; these were: Chicago, Buffalo and Scranton, where the largest and strongest community exists up to this moment. The article describes the ways in which the National Polish Catholic Church ideas were implemented on Polish soil during the inter-war period and during and after World War 2. Finally, it abbreviates and outlines the way in which Polish National Catholic Church was transformed, by the communist government, into a Polish-Catholic Church and its functioning in People’s Republic of Poland and until now.