Veritati et Caritati, 2015, T. 4

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Sprawozdanie z konferencji naukowej pt. „«Niedziela» w dziele Nowej Ewangelizacji” Częstochowa, 30.04.2015 r.
Stypułkowska, Beata (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Działalność dobroczynna na terenie diecezji częstochowskiej w okresie dwudziestolecia międzywojennego
Pabich, Marek (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
This article is dedicated to various ways of charitable activity performed by the Catholic Church in the diocese of Częstochowa in the interwar period. It covers the period from the setting-up the diocese of Częstochowa till the beginning of the II World War (1925-1939). During the first years of the diocese’s existence Church’s charitable activity was performed as part of associations, institutions and charity foundations, male and female orders, parish care work, as well as the ad hoc charitable actions. In order to better coordination of charitable activity in the area of the diocese, its first ordinary bishop Teodor Kubina established the Union of Care Institutions and Charity Associations „Caritas” on 10th January 1931. Its basic forms of activity were: running kitchens offering free meals, heading up orphanages and nurseries, organizing summer camps for children from the poorest families, sobriety actions, helping numerous families, street collections, Mercy Weeks, running shelters and old people’s homes.
400-lecie klasztoru Sióstr Bernardynek na ziemi wieluńskiej, red. Jan Książek – Tadeusz Olejnik, Muzeum Ziemi Wieluńskiej, Wieluń 2013, ss. 272.
Zabraniak, Sławomir (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Kalendarium życia bp. Teodora Kubiny. Podróż do Ameryki Północnej (03.06.1926 – 05.10.1926)
Kapuściński, Jacek (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Teologiczno-prawne rozumienie małżeństwa w Kościele Ewangelicko-Metodystycznym w Polsce
Burgiel, Henryk (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The basic unit of social life is undoubtedly a family which cannot exist without marriage. It is the foundation. It is worth to have a look at beliefs and laws of different communities who are interested in the institution of marriage and family. This is particularly important in times of questioning the fundamental values and truths, including those concerning marriage and family. The subject of this article is the meaning of marriage in the Evangelical-Methodist Church in Poland. Because of the fundamental importance of the stability of marriage for social and religious life, the Church has established the appropriate legal standards and keeps them to protect the institution of marriage against divorces and family breakdowns. This applies not only to the Catholic Church, but also to other churches and religious communities (including Methodists), and even to the state and secular law (since the nineteenth century). Especially the latter however, in some cases, allows the possibility of divorce. In the course of discussion on the theology and law of marriage in the Evangelical-Methodist Church which refers to the heritage of the reformation, first we can note that marriage is deeply rooted in human nature as an unbreakable union between man and woman. Analyzing the biblical texts we can discover and better understand the order established by God at the time of creation of man in the image and likeness of God. The appeal to Divine Revelation is particularly valuable and important for the churches and religious communities which grew on the basis of the sixteenth century reformation. It has a crucial influence on the theological views on marriage and translates to legal understanding of marriage, and therefore to the implementation of God’s plan towards marriage in the lives of individuals and communities. Despite the significant differences in views on marriage between Evangelical-Methodist Church and Roman Catholic Church it is worth to present and analyze the Methodists’ views of the marriage. They reveal the intrinsic value of marriage, confirm the importance of the indissolubility of marriage and treat the divorce as a “necessary evil”, the exception to the rule. Finally, we can thus note that not only the Roman Catholic Church recognizes the profound role of marriage and family for the life of his own community, society and the individual. Also the Evangelical-Methodist Church is one of the religious communities, which sees marriage as a community of man and woman, through which man realizes one’s life and shapes the fullness of humanity in oneself. It is worth reminding, especially at times of ideological pluralism and times of trying to blight and deny the vocation for married life, flowing from the nature of man – the community of the whole life of man and woman.
Kościół katedralny – centrum liturgii diecezjalnej
Wit, Zbigniew (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The life of first Christians was focused around a bishop service. He celebrated the Mass, managed the preparation to receiving the sacraments and he administered them in proper time. The church of bishop was the centre of teaching the faithful. This place was a cathedral – decorative chair in apse of chancel, where the bishop sat and spoke from. Because of its role, this church was called the mother of all churches in a diocese and because of teaching was called a cathedral. In archdiocese it was called an archicathedral. The Holy Family of the Child Jesus, the Virgin Mary, and Saint Joseph archicathedral basilica in Często chowa is one of the biggest churches in Poland and the beginnings of its building date back to the last decade of the 19th century. From the moment of creating new church administration and establishing the diocese of Częstochowa in 1925 this church was intended for cathedral and was cared about by later bishops. There are the main ceremonies of liturgical year, priests of all ranks take the holy orders. The most significant is the liturgy of Paschal Triduum, when the priestly vows are renewed and oils are blessed and next taken to the all diocese churches and used during the administration of all holy sacraments and on Holy Saturday adults are baptized. The interesting elements of equipment are: a chancel, can on stalls, a silver chapel of the sacred Heart of Jesus, a copper chapel of the Virgin Mary, mosaic tabernacle in the main alter and on the front walls of the Holly Cross and Christ Patocrator in the necropolis of the departed bishops of Częstochowa and epitaphs on walls expressing the appreciation for the service three departed ordinaries. The archicathedral is the place of numerous both diocesan and all-Poland events. The pulpit on the first pillar, the balustrades of side alters and the stoups in porch made from red granite former base of Alexander the Second monument from the Jasna Góra square are significant.
Tożsamość osoby ludzkiej w doświadczeniu mistycznym
Urbański, Stanisław (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The article presents the identity, so the unity of human person in mystical unification. A human aspiring to the unity with God receives internal harmony of sensory and spiritual actions. There is a process of purification, so called the darkness night, which is not only the separation from sensual goods but also from the spiritual ones. It is to eliminate all obstacles in the meeting with God. Even though in the darkness night people feel internal breaking, by the action of God their powers are ordered and harmonized in their action to achieving a determined goal. The integration of both sensual and spiritual sphere consolidates and deepens with achieving the perfect unification with God. All moves of these spheres are only based on God, experienced by spiritual powers. The internal transformations are also the object of psychological experience in the negative dimension (emptiness, despair, suffering ) and in the positive one (love, quiet, harmony). This psychological description which has been described by John of the Cross makes its doctrine show existential and practical character. At the same time it is theological attitude to this process, (mainly thomistic) used in the description of mystical life which is at present of increasing interest.
Lo sviluppo della norma celibataria e la sua prima legislazione nella Chiesa universale
Kucharczyk, Krystian (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The article analyses at first the biblical fragments. The Old Testament connects a marriage with the blessing of God, highlights the meaning of fertility, when infertility understood as well as sexual abstinence is related with shame. In the case of priests there is not mentioned anything about celibacy, but there are some conditions for marriage. In the New Testament the notion of celibacy is clearer: the celibacy opens a person for gaining the possibility of fatherhood in spiritual perspective. The references to celibacy are treated as a special charisma but not connected with pastoral service. The centre of argumentation is the example of Jesus, but not law or legal act. Priest celibacy is the tradition of Church. In the first centuries of Church there are a lot of references to the celibacy. The clergy included married men. Synod in Elvira introduced a novelty: a total demand for the sexual abstinence for bishops, priests and deacons and all clergymen involved in alter service. The teaching of popes (Siricius, Pope Innocent I, Pope Leo I, Pope Gregory I) proves this practise as the following Jesus and the necessity of retaining chastity for alter servants and full availability for God and Church. The last element is the matter of possession which appeared late and had the practical character.
Sprawozdanie z ogólnopolskiego spotkania profesorów i wykładowców historii Kościoła 8 – 10.04.2015 r.
Kapuściński, Jacek (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Parafia w kościele partykularnym. Aspekt kanoniczno-pastoralny
Duda, Marian (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The particular Church is natural spectrum of parish life and mission. Parishes are some kind of diocese space, especially material and the net of diocese community, the basic link of its everyday life. They are local, the closest to the faithful fulfilling the secret of particular Church. That is the cause of reflection on relation between a parish and a diocese which is something basic and crucial. This relation accomplishes in three basic dimensions, which are described in this article: relation in the communion particular Church to realizing communion of parish Church; personal relation connected with hierarchical order of Church, which is between a diocese bishop and a parish priest; relation in mission, close connection with basic and crucial mission of diocese – evangelization with parish mission which is exactly realized by. In this way we can see in full light the relevance and necessity in fulfilling the Church nature as the Secret of Missionary Communion.
Sprawozdanie z sympozjum „Po Jego Śladach… Święty Jan Paweł II inspiracją dla artystów”, Kraków, 22.04.2015 r.
Olczyk, Arkadiusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Prymat papieża i rządzenie całym Kościołem
Królikowski, Janusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The primacy of the pope’s ecclesial function is to ensure the essential unity of the Church in faith and communion, keeping the faithful from heresy and the schism, while it is not in the field of papal duties to coordinate and manage of all of the Church activities. Depriving, in fact, the bishops of appropriate for their service liberty, through this type of coordinating and governing would lead to some excessive centralism or absolute uniformity, reducing the Church in its diversity that is not only entitled, but also belongs to its nature and as such is its special way of expressing itself in history. Presented in this article analysis of the teaching of the first and the second Vatican Council concerns the nature and range of papal authority as well as its relation with the authority of the bishops in communion with the Pope. The teaching of these two councils has contributed to the clarification of the doctrine on power in the Church and to its obvious development, especially when it comes to the authority of bishops. But there is a need for further deepening of this theological issue, with a view to its authentic reception within the Church, all the more that there are many misconceptions regarding in particular relations between the authorities of the Pope and bishops.
Miejsce Pisma Świętego wśród komplementarnych źródeł katechezy
Długosz, Antoni (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The Holy Bible and the Tradition of the Church constitute the basic source of the catechism prediction. They should not be treated as the only base for the catechetical formation. The relation to the Holy Bible, the experiences of the catechized life situation and its role and place are not definitively established yet, as is still a discourse that tries to determine the optimum standards. The life and teaching of the Church, as well as the liturgy and the existential experience is a complementary source of catechetical formation, existing by itself and actually contributing to the formation of religious personalities. It is advantageous and desirable to plan catechetical units so they refer to content in the current period of the liturgical year.
Struktura osobowego bytu ludzkiego w pismach Edyty Stein
Orzechowski, Wojciech (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
According to Edith Stein the human being consists of a body, a soul and a spirit. Although the soul is something immaterial, it is a “space” which consists of various layers. The body is the most external layer of the soul, which enables the soul to-be-in-the-world. The most internal layer of the soul is the spirit. The layers of the soul are given to us in experience, for example the decision about our vocation comes from a deeper part of the soul than a decision about going for a walk. We can also see it when a stimulus acts on us: our reaction can be either determined by a stimulus or a stimulus can only have a soft impact on us, or even our reaction can be considered completely. It depends on which layer of the soul my personal self lives. E. Stein distinguishes the pure self, the personal self and the substantial self. The pure self is the center of our cognition. It is a “point” in a “space” which my soul is. The basis for the distinction between the pure self and the personal self is the fact that I can be conscious of my heartbeat, regardless of my will, my heart beats and I am not able to decide about the speed of its beating, as I am able to decide about moving my hand. The substantial self is present in every dimension of my human being, it gives the whole human being the existence. And that is the difference which lets E. Stein to distinguish between the pure self and the substantial self. The center of the substantial self is a human spirit and this is also the natural place for the pure and personal self, but as a result of some kind of breakdown in the human being, the pure self and the personal self are not present there, but in shallower layers of the soul.
Formacja seminarzystów wobec wyzwań współczesnego świata
Selejdak, Ryszard (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Today, the performance of pastoral service by the priest is not easy. There are many reasons this situation exists. Among those which are most influential are: secularization, hedonism, moral relativism, individualism, the complicated socio-political situation, and subjectivism in faith. Thus, it happens that the priest, discouraged by the failures in his service, betimes undertakes the dramatic decision to abandon the priesthood. In this atmosphere, assuring suitable formation for future priests, dedicated to the fruitful carrying out of the mission of Jesus the Good Shepherd to the contemporary world, becomes one of the most important tasks of the Church. This must be based upon the concept of a priestly identity fully in conformity with the Ecclesiastical Magisterium, which embraces four fundamental dimensions: human, spiritual, intellectual, and pastoral. Another issue of great importance is the careful verification of the suitability of the candidate for Orders, both at the time of their first admission to seminary as well as at the occasion of their promotion to Holy Orders.
Partykularność i powszechność. Przyczynki do teologii kościoła partykularnego w świetle polemiki św. Augustyna z donatystami
Terka, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Particular Church theology reveals itself especially in the context of St. Augustine’s polemics with the Donatists. The bishop of Hippo underlines the fact that these heretical communities are characterized by particularism, whose essential feature is the separation from the Church and the concentration of the followers around their leader. In this way, the Donatists cease to be the Church, and become members of the party, the particle (pars) separated from the whole. For St. Augustine, the main argument against the Donatists is the universality of the Church. There is only one universal Church, although it consists of numerous churches throughout the world. These Christian communities, to be the Church, must be joined together by bonds of faith, hope, love, or sacraments. Love given by the Holy Spirit, that binds all members of the Church and makes them one, plays special role. The bishop of Hippo, comparing the Church to God’s building, teaches that love joints the Christians with their foundation – the rock on which the Church is built. This rock is Peter, who embodies and represents the whole Church, but above all this rock is Christ, from which Peter – the rock – draws its durability. Particular Church, being the united community of one faith and one love, built on the rock of Christ and Peter, and maintaining its distinctiveness, is always a part of the universal Church. Being the part of the universal Church, the particular Church also participates in its nature. Being not only open and related to the Church, but also equally universal, it is its essence. Therefore, a particular Church is a part which, by participating in the universal Church, is not just its component. It remains the Church itself, but always and only as a particle united with the whole.
Ks. Franciszek Drączkowski, Sakramentologia patrystyczna w zarysie, Bernardinum, Pelplin 2014, ss. 199.
Terka, Mariusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Charakterystyka strukturalna kadr duchowieństwa diecezji częstochowskiej w latach 1925 – 1939
Kapuściński, Jacek (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
The directions of functioning established in 1925 diocese of Częstochowa were determined by the action of local clergy. In all diocesan society the clergy was a separated group, outwardly distinguished by its lifestyle, clothing and pastoral service. Until the outbreak of Second World War there were 473 priests acting in this diocese. Straight majority of them came from the parent dioceses which made up the diocese of Częstochowa (257 priests). After some time Bishop Teodor Kubina enrolled by incardination another priests from other Polish dioceses and religious congregations (38 priests). The last inflow of clergymen took place when diocesan of Częstochowa ordained 178 new priests. The pastoral activity was influenced by the age of local clergymen. It is significant that 82% of all priests were under sixty. It should be underlined that among priest ordained by diocesan of Częstochowa there were some priests from the area of Częstochowa diocese (60%) and some from other parts of country (40%). From research point of view it was difficult to determine the social background of these people. Only the social background of 50% of priest ordained by Bishop Teodor Kubina is known. 18.7 % of them came from peasant class background. The rest were from working class (9.3%), craftsmen families (9.3%), the intelligentsia (3.8%), office workers families (3.8%), so called church services (3.8%) and the traders (0.9%). The character of pastoral activity (473 priests) was mainly determined by the range of diocese duties and their interests. In the first case it was connected with belonging to particular function groups (curia workers, seminary supervisors, church institution guardians, curates, catechists, chaplains and pensioners), the second one referred to the membership of contemporary priest organisations ( The Diocesan Association of Catechists, Missionary Association of Clergymen, The Asso ciation of Priest Self-Help, The Apostolic Union of Secular Priests, The Priest Association of the Holy Sacrament Adoration, The Association of Seminary Graduates). This kind of pastoral action was both integration and formation factor of priesthood.
Ks. Marian Szymonik, Filozoficzne podstawy kategorii godności człowieka w ujęciu personalizmu szkoły lubelskiej, Katolicki Uniwersytet Lubelski, Lublin 2015, ss. 389.
Pamuła, Stanisław (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
Formacja pastoralna alumnów Wyższego Seminarium Duchownego Archidiecezji Częstochowskiej w latach 1991 – 2013
Ceglarek, Roman (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)
In the light of the church documents which are currently in force, formation of the future ministers should take place on various grounds all the time of the seminar life and aim at this so that they become true ministers according to the example of Jesus Christ, the Teacher, the Priest and the Shepherd. These assignments were taken up in Częstochowa Archdiocesean High Seminary and realized, to smaller or larger extent, in the years 1991 – 2013. Since the educators cared about to prepare seminarists in the best possible way for the pastoral work according to the message of the church documents as well as taking into account the social and cultural circumstances of Częstochowa Archdiocese. They took up the efforts to shape the true ministers out of them. One should hope that this pastoral formation will contribute to the effective proclamation of the Gospel to those to whom the seminarists will be sent as well as to holding different forms of worship with faith and love. It will also prepare the seminarists to become the spiritual leaders’ and shepherds’ for the people entrusted them.

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