Resovia Sacra, 2014, Tom 21

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    Infosfera i jej wpływ na rozwój psychiczny i duchowy wczesnośredniowiecznych cenobitów przestrzegających reguły Benedykta z Nursji
    Cyrek, Olga (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
    The paper describes the basis of the Rule of Benedict of Nursia (d. 547) datascape environment present in the community of monks living in the monastery and the ways of acquiring information. The primary source of information for them was another man, especially a monk, and contact with the laity much they confine. Important information for them was verbal, which is transmitted by word and non-verbal information, transmitted gesture and posture. They used the word only in exceptional circumstances and with dignity. Also conveyed his command charged with words, but Cenobites were obliged to listen to him in silence. If you need anything, it’s more likely to be expressed by the movements of the body. Information plays an important role in the educational process, which is facilitated by the introduction of the discipline in the monastery. Abbots used the information for teaching and imparting knowledge, but the monks did not take an active role, but rather passively absorb everything supervisor told them. In exceptional cases, they can express their views, such as the common meeting. Monks depend primarily on the spiritual peace, hence they try to create the environment around them organized. Disinformation in them did not exist, because often they read the Rule and thus keep gaining knowledge about behavior. They knew so well their duties and rights and follow the top-down schedule.
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    Obrazek religijny w misji ewangelizacyjnej Kościoła
    Leszczyński, Mariusz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
    Among many objects belonging to the religious art there are not only great and signifi cant works but also those which can get to almost eve ryone thanks to their availability. Religious images are included in this category. The history of creating small devotional representations dates back to 13th century, and the oldest documented example of holy pictures comes from 1423. From the very beginning the main topic of religious images was Christian iconography, which was supposed to present truths of faith to the faithful ones and encourage them to be more devout. Throughout the centuries techniques of creating images as well as materials from which they were made changed. Nevertheless, although years have passed, devotional representations in this form are still very popular, but due to automated production of a religious image, its artistic value decreased. Still, they become a collectible as well as fulfi ll an important evangelization mission.
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    Ogólnopolska konferencja na temat rubryceli i schematyzmów Kościoła w Polsce, Kielce, 23-25 maja 2014
    Nabożny, Marcin (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
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    Formacja intelektualna i pastoralna diakonów stałych w Kościele powszechnym
    Selejdak, Ryszard (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
    This article addresses the two fundamental dimensions of an integral formation of future permanent deacons, namely intellectual and pastoral formation. The rapid change that has come about in the conditions in which the permanent diaconate is exercised, social and cultural changes, the development of ecclesiastical and secular sciences and the development of Christian life in the various moments of its existence all demand of the deacon a solid formation. This is an essential condition upon which the fruitfulness of the permanent diaconate depends. For this reason it is of great significance. The intellectual and pastoral formation of candidates for the permanent diaconate are bound tightly together and complement one another. The programmes for the formation in question are found in the national Rationes institutionis diaconorum permanentium, prepared by the Episcopal Conferences and approved by the Congregation for the Clergy. Intellectual formation must embrace all of the disciples that belong to the ecclesiastical sciences and those connected with them. Pastoral formation, on the other hand, must present the theoretical and practical aspects of the ministry of future deacons so that they can carry out their pastoral duties effectively among the People of God.
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    Misje i rekolekcje w diecezji przemyskiej w latach 1944-1964
    Kapłon, Marcin (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
    After World War II, the Church both in the Diocese of Przemyśl and throughout Poland had to face with a multitude of new issues. The ecclesiastical situation on the above-mentioned area was even more difficult considering the specific character of political and social circumstances, which firstly caused dividing the diocese by a military cordon and secondly created the state of temporariness connected with the activity of the Ukrainian Insurgent Army (UIA). No one needs to be convinced that apart from population and material loss, each war wreaks great havoc in terms of morality, and restoring stabilisation in such a delicate matter entails immense effort on the part of clergy. One of the ways to engage in pastoral work in this area are missions and retreats, to which the present article is devoted. Its purpose is to depict consicely the efforts of priests who organized spiritual excerises for members of their parishes, very often in the face of material and organizational problems, and most of all the obstacles posed by the communist system. Additionally, the author focuses on the requirements for preachers made by diocesan authorities and presents a general outline of missions in 18 chosen parishes of the Diocese of Przemyśl. What is more, lots of attention is devoted to closed retreats.
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    Il consilium fabricae Ecclesiae nel Codex Iuris Canonici del 1917
    Story, Marek (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
    Jednym z ważniejszych punktów programu pontyfikatu papieża Piusa X była reforma prawa kanonicznego, dlatego 19 marca 1904 wydał on mottu proprio Arduum sane munus, w którym powołał do życia Komisję Kodyfikacyjną oraz kolegium konsultorów w celu odnowienia dyscypliny kościelnej. Prace nad reformą prawa kanonicznego zostały ukończone przez papieża Benedykta XV, który bullą Providentissima Mater Ecclesia, wydaną 27 maja 1917 r., promulgował Codex Iuris Canonici. Według Kodeksu Prawa Kanonicznego z 1917 r., Rada fabryki Kościoła była organem, w skład której wchodził proboszcz, jako przewodniczący, oraz duchowni, jak i osoby świeckie nominowane przez ordynariusza lub swojego delegata. Rada nie posiadała osobowości prawnej. Jej zadaniem było administrowanie dobrami należącymi do kościoła. Należy podkreślić, że Kodeks jednoznacznie wykluczał możliwość ingerencji przez radę w sprawy dotyczące sprawowania kultu Bożego w kościele. W aktualnym Kodeksie Prawa Kanonicznego nie występuje żadne odniesienie do Rady fabryki Kościoła. Obecne prawo powierza administrowanie dóbr kościoła proboszczowi, wspieranemu przez parafialną radę ekonomiczną (kanon 537). Istnienie Rada fabryki Kościoła jest bez wątpienia jednym z ważnych etapów w procesie kształtowania odpowiedzialności osób świeckich za własną świątynię i parafię.
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    The Staurological Credibility of the Genesis of the Church
    Mastej, Jacenty (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
    Celem niniejszego artykułu jest ukazanie staurologicznej wiarygodności genezy Kościoła. Tak postawiony problem został rozpatrzony w trzech punktach. Kolejno zaprezentowano następujące zagadnienia: eklezjalne aspekty królewskiej godności Jezusa (I); eklezjotwórczy charakter wydarzeń na Golgocie (II) oraz Pentekostalny aspekt śmierci Jezusa (III). Ukazując wiarygodność Kościoła w jego genezie trzeba mieć na uwadze złożoną strukturę Eklezji: naturalną i nadprzyrodzoną, historyczną i ponadhistoryczną, widzialną i niewidzialną. Właściwe ukazanie wiarygodności Eklezji wymaga zatem dostrzeżenia widzialnych elementów jego genezy oraz poznania i zrozumienia nadanej im przez Boga treści i historiozbawczego sensu.
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    „Biskup Marcin Kromer (1512-1589). W służbie Kościoła, Ojczyzny i Ziemi Bieckiej”, Red. W. Kret, S. Zych, Biecz 2013, s. 180, ISBN 978-83-60944-57-8.
    Wysocki, Marcin (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
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    Ekskomunika. Rys historyczno-kanoniczny
    Terpin, Anna (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
    The first mentions of excommunication can be found in the Bible and in the teaching of Fathers of the Church. From the beginning, excommunication was the most severe sanction of all the penalties in canon law. Excommunication excluded one from community of the faithful, but did not brake all of ties. There was always a possibility of reconciliation with God and the Church. Over time excommunication was being used more often and more offenses were sanctioned with excommunication. This kind of penalty was either latae sententiae or ferendae sententae. Many popes created more and more regulations concerning excommunication. All of them were compiled in Gratian’s Decretum and Decrets of pope Gregory IX. One of the most important regulation of excommunication was promulgated by pope Martin V apostolic constitution Ad evitanda (1418). It introduces the distinction of excommunicated person into vitandi et tolrati. The Code of Canon Law (1917) changed the situation of excommunicated persons, but this punishment still remained the most severed sanction in canon law.
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    Wykaz zawartości Studiów Teologiczno-Filozoficznych Diecezji Rzeszowskiej „Resovia Sacra” za lata 1994-2014
    Nabożny, Marcin (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
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    Inwentarz parafii Świętego Michała Archanioła w Iwieńcu z 1939 roku
    Żurek, Waldemar W. (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
    On the basis of the inventory of April 1939, prepared by Rev. Wincenty Franckiewicz, who gave St. Michael the Archangel’s parish church in Iwieniec to his successor Hilary Pracz – Franciscan, we gain information on a brief history of the baroque church and the Franciscan monastery in the borderlands town of Iwieniec. On this occasion, we also learn about the history of the first Roman Catholic parish of the Holy Trinity in Iwieniec, dating back to the mid-sixteenth century. After the Partitions of Poland, Tsarist Russia held dominion over these areas, and Catholic parishes in these areas were often dissolved due to repression after uprisings. Such a fate befell the parishes and churches of Iwieniec, and they were given to the Orthodox Church by the decision of the tsarist government. Only after the First World War, when Poland regained independence, the church in Iwieniec was restored to Roman Catholics. The inventory of the parish of Iwieniec presents the condition of the parish, including pastoral work, church property, the condition of religious buildings and outbuildings, the parish archive, and the activity of the parish office.
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    Geneza i znaczenie ceremonii „Świętego Ognia” w Bazylice Bożego Grobu na podstawie źródeł liturgii jerozolimskiej do XIII wieku
    Bać, Tomasz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
    The Holy Fire ceremony, also known as the Holy Fire miracle, is one of the most eminent liturgies of the Greek Orthodox Church in Jerusalem, celebrated every year on Holy Saturday early afternoon. The origins of this celebration can be found in the most ancient sources of the Jerusalem liturgy stemming from the Byzantine, Armenian, Georgian and Latin traditions. All the sources unanimously prove that the rites associated with the Holy Fire arose from the evolution of the opening rites of the Paschal Vigil celebrated inside the chapel of the Tomb of Christ in Jerusalem. The popular piety of the Jerusalem Christians considered them as supernatural and miraculous already several centuries before the Crusaders came to the Holy Land. The Orthodox Church (particularly of Greek and Russian traditions) maintains this interpretation to nowadays.
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    Avgustin Golitsyn on Catholicization of Russia
    Drozdek, Adam (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
    Książę Augustyn Golicyn spędził większość swego życia we Francji, gdzie zajmował się intensywnie publikacją źródeł historycznych dotyczących głównie historii Rosji. Publikował również prace na temat katolicyzmu i jego roli w historii Rosji oraz możliwości, jakie katolicyzm otwierał dla jej przyszłości – czym kontynuował dyskusję otwartą przez Iwana Gagarina. W tej dyskusji Golicyn skoncentrował się na trzech problemach dzielących katolicyzm i prawosławie, a mianowicie: pochodzeniu Ducha Świętego, istnieniu czyśćca oraz prymatu papieskiego. Golicyn podkreślał, że wolność Kościoła w Rosji, będącego wówczas w pełni zależnym od władzy cesarskiej, możliwa jest jedynie po połączeniu się z Kościołem katolickim.
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    Formacja do kapłaństwa w rozważaniach Jana Pawła II na Anioł Pański przed Synodem Biskupów w 1990 roku
    Buczek, Jerzy (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
    Both the Synod of Bishops of 1990 which was dedicated to the formation of priests and the Exhortation of John Paul II, “Pastores Dabo Vobis” have had an essential influence on the reorganization of the priestly formation in the Church. During the preparations for the Synod, John Paul II throughout one year, during his Angelus meditations undertook the most important topics concerning the priesthood and the priestly formation. The Pope discussed the challenges and tasks of the priests of to-day and of the candidates to the priesthood. He pointed to the need of the Church’s prayer for vocations, the role of family and seminary, as preparing communities for the priesthood. He presented some important dimensions of the priesthood such as its Trinitarian nature, its close relationship with Christ and the cooperation of priests with the power of the Holy Spirit. He showed a special relationship of priests with the Mary, Mother of God who is an educator of the priestly vocations and Mother of priests. Then he emphasized that the priests should be men of faith, hope and love, living in fraternal communion and in the unity with God, prayerful, immersed in God’s wisdom. He emphasized that the priests must live radicalism of the Gospel, especially the evangelical counsels: poverty, obedience, chastity of priestly celibacy. Finally the Pope called attention to the activity of priests, which should manifest themselves as collaborators of God, as ministers of reconciliation and of the Eucharist, as men capable for sacrifice, sensible for the suffering and disposed for missionary work.
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    Status prawny i pozycja społeczna Polaków pracujących za granicą oraz formy udzielania im pomocy i wsparcia
    Głowiak, Krzysztof (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
    In a situation of considerable unemployment in Poland, the opportunity to go to work abroad allows the poles to get a better job and improve your financial situation. It can be said that it is better to leave and work than vegetate on the spot, with no prospects for development. Migration allows the poles to raise living standards. You can see it build up homes, refurbished homes, new cars, houses equipment. Thanks to the migration of many families rose from misery and stood on their feet. You can’t demonize this phenomenon, because more often than not accompanied by related departure charge strengthens family ties. Inducing a desire to leave the Polish is primarily a heavy situation on the labour market. Lack of work makes a lot of people decide to search for employment abroad. Most people, especially the young, looking for better living conditions, which, in turn, is inextricably linked with the creation of good jobs, giving the opportunity to live at the appropriate level. In Poland, sadly lacking such employers as high unemployment and a lack of prospects for “pushes” the poles to seek work abroad.
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    Sursum corda. Historia krzyża jubileuszowego na Giewoncie
    Nabywaniec, Stanisław; Rut, Tomasz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
    The tradition of placing crosses in the region of Podhale is long and dates back to the late eighteenth century. Choosing Mount Giewont as the place of the Jubilee Cross was an obvious decision, given that its summit was very popular and well-known. This cross was placed at the top of Giewont on 8th of July 1901, and was consecrated on 19 August 1901 by Fr. Władysław Bandurski, the chancellor of the curia of Kraków. He also delivered a fi ery sermon. The initiator and coordinator of elevating the Jubilee Cross on Giewont was the parish priest of Zakopane Fr. Kazimierz Kaszelewski. John Paul II, during his visit to Zakopane in 1997, made a reference to the cross on Giewont. Since 1997 the image of the cross on Giewont appears on the coat of arms of Zakopane. The then secretary of Pope John Paul II, Stanislaw Dziwisz, currently Cardinal and Archbishop of Krakow, has also inserted the image of the cross on his coat of arms.
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    Mariologiczna interpretacja perykopy „o prawdziwych krewnych Jezusa” (Mt 12,46-50)
    Mikołajczak, Mieczysław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
    The author of the article in his scientific research presents an attempt at a Mariological interpretation of the pericope on the true relatives of Jesus (Matt. 12,46-50). He concludes that it is not St. Matthew’s intention to present Jesus as sending his relatives away without meeting them. The author points out that the Evangelist does not intend to take any stand on the position of Mary. He only emphasizes the exceptional standing of the disciples. The episode depicted in the narrative on the true relatives of Jesus (Matt. 12,46-50) has been clearly softened. In his article the author shows that Mary, the Mother of Jesus, the Messiah and His disciples are presented in a more favorable light than in Mk 3,31-35. St. Matthew has preserved a certain mariological continuity in his evangelical account in which he presents an exceptionally beautiful and extraordinary image of Mary, the Mother of Jesus, the Messiah. The picture of Mary presented indirectly in the pericope on the true relatives of Jesus (Matt. 12,46-50) remains in editorial harmony with earlier accounts in the Gospel of the Childhood of Jesus (Matt. 1-2). This outline of the image of Mary, the Mother of Jesus, the Messiah confirms the fact that she was held in high esteem by the first Church of Jesus Christ, when she was still alive.
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