Warszawskie Studia Teologiczne, 2005, T. 18
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Pozycja Muzułmańskie pojęcie zbawienia w ujęciu porównawczym z doktryną katolickąMarkowski, Rafał (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Kronika Papieskiego Wydziału Teologicznego w Warszawie, Sekcja Św. Jana Chrzciciela za rok akademicki 2004/2005(Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Między śmiercią a zmartwychwstaniemSmentek, Izabella (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Teologiczne wymiary adoracji eucharystycznejNadolski, Bogusław (Wydawnictwo Archidiecezji Warszawskiej, 2006)In many countries, the adoration of Jesus Christ present in the Blessed Sacrament is experiencing a great crisis. In others, it is experiencing its renaissance. In the context of the Year of the Eucharist, pope John Paul H’s apostolic letter, Mane nobiscum Domine, and the Instruction of the Congregation for Divine Worship and the Discipline of the Sacraments give a new insight on Eucharistic adoration. Firstly, the author of this article approached this topic from a historic point of view. It turns out that, in the first millennium of Christianity, the cult of the Eucharist concentrated on underlining communion as a foundation for unity. Even though various gestures accompanied the receiving of Holy Communion by the faithful during this time, one cannot speak of different forms of this cult. The second millennium of Christianity, however, underlined the presence of the Glorified Jesus in bread and wine. That is why the second millennium may be called the “millennium of the Presence” Unfortunately, the many different processions, forms of adoration and expositions of the Blessed Sacrament did not go hand in hand with the receiving of Communion by the faithful. The contribution of the recent past, especially the pontificate of John Paul II, is the connection of adoration with the Paschal Mystery. Adoration is not simply a religious practice; it is the consequence of the Paschal Mystery. In the fullest sense of the word, adoration is experienced during the Eucharistic celebration. Therefore, the structure of adoration should reflect the communal mystery of the Eucharist. The essential elements of experiencing adoration are discussed in the second part of the article.Pozycja Eucharystia w „Instrumentum laboris” XI Zwyczajnego Zgromadzenia BiskupówMiazek, Jan (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Bibliografia małżeństwa i rodziny 1945-1989, red. bp Edward Ozorowski, Warszawa: Wyd. UKSW 2005, ss. 636Warzeszak, Stanisław (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Znaczenie propozycji etycznych Alasdair Maclntyre’a dla odnowy teologii moralnejWarzeszak, Stanisław (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Komunia święta Matki Bożej według średniowiecznych teologów (XIII – XV w.)Warzeszak, Józef (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Kapłan a Eucharystia w świetle „Propositiones” XI Zwyczajnego Synodu BiskupówWarzeszak, Józef (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Dzieje Jana w Rzymie (BHG 889). Materiały do poznania legendy i kultu Apostołów (5)Starowieyski, Marek (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Roland de Vaux OP, Instytucje Starego Testamentu, tł. T. Brzegowy, Poznań 2004, ss. 692Bartoszewicz, Dariusz K. (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Wczesnochrześcijańskie alegorie Eucharystii w oparciu o teksty starotestamentoweBardski, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2006)One of the ancient hermeneutical methods of the reading of the Old Testament in the early Christian Church was the more-than-literal interpretation. The Fathers of the Church interpreted the literary motives of the Bible in the light of Christ. Many of their allegories refer to the Eucharist. In our paper the following allegories have been exposed: the offering of Melchisedech, Passover lamb, water from the rock, manna on the desert, banquet of the Wisdom, eating and drinking in the book of Koheleth. In the conclusion we propose a hermeneutical allegory: there is a certain analogy between the more-than-literal interpretation of the Bible and the Eucharist itself. Like in the Eucharist the unleavened bread becomes Body of Christ without loosing its material quality, in a similar way the literary motives and historical events of the Old Testament acquire new, christological meaning as a result of the allegorical interpretation in the tradition of the Church.Pozycja W Kościele – poza Kościołem. Alegoryczna eklezjologia biblijna tradycji chrześcijańskiejBardski, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2006)Many allegorical interpretations of the Bible created by the patristic and medieval Christian tradition express the mystery of the Church. Among them we have chosen those representing the structure “inside-outside” to see the way the Fathers of the Church understand the affiliation to the Church. The point of departure of our research is the analysis of the work of Garnier of Langres (+1225) “Allegoriae in Sacram Scripturam”. The allegories presented and analyzed in our article are the following: river (Ps 65,10-14), garden (Song 4,10-15), paradise (Gen 2,8-9), field (Gen 27,27), vineyard (Mt 20,1-16), threshing floor (Mt 3,12), army (Song 6,10), Jerusalem (Is 62,6), house (Lc 10,34), Noah ark (Gen 7,7-9) and boat (Mt 8,23-27; Me 4,35-5,1; Lc 8,22-26).Pozycja Rozwój nauczania Josepha Ratzingera o EucharystiiBachanek, Grzegorz (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Bruno Forte, Trójca jako historia (Trinità come storia), tł. Agnieszka Rybińska, Kraków: Wydawnictwo Salwator 2005, ss. 308Warzeszak, Józef (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Kronika II Kadencji (2002-2005) Warszawskiego Towarzystwa Teologicznego im. Ks. Romana Archutowskiego(Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Zastosowanie Teorii Relacji z Obiektem w Psychologii PastoralnejKosek, Robert B. (Wydawnictwo Archidiecezji Warszawskiej, 2006)The author argues for the integration of spirituality within the therapeutic process for holistic healing, wherein Spirituality refers to a relationship with a transcendent being which in a Christian context necessarily refers to the Creator – thus the whole created order itself. The spiritual dimension is considered integral to the metaphysical understanding of human being – a holistic one, and accordingly warrants an approach that would interpret personal life events as inclusive of the spiritual dimension. Concepts like God, faith, and spirituality are met with mixed responses by psychiatrists and psychologists. For instance, May, views a human's desire for God as the most essential feature of human existence, whereas Freud, on the other hand, views any understanding of God as an abstraction for human wish fulfillment. Pastoral counseling not only acknowledges the transcendent dimension of a person, but also is itself fashioned in this light. A lack of attentiveness on the part of the therapist to a client's spiritual needs may, therefore, seriously jeopardize or compromise the healing process. In this way, the aim of pastoral counseling is seen to be the healing of the client from within as well as his or her relation with others and with God. This is a clear indication of the changing views in regard to spirituality vis-a-vis psychology by mental health advocates, which represents a milestone bridging the abyss which in the past separated psychology from theology. One suitable context for fostering such a goal is object relations theory, which lies in the systematic understanding of the relationships between individuals and their ability to form and maintain healthy human relationships. A person is a nexus of external and internal relationships that interrelatively affect one another. The subject of human relationality as an inseparable aspect of human nature has received specialized attention from the very beginning of the Hebrew Scriptures, and later, in the philosophical and the theological writings. All human relationships are developmental insofar as they undergo continual changes. It is posited that a parallel process is obtained between one’s spiritual stage (relationship with God) and one's psychological stage (relationship with others), as demonstrated by employing the models of Brueggemann based on the Book of Psalms, where as Garanzini, utilized object relations theory. Both of these models are comprised of three major movements: 1) security, which is characterized by a deep sense of security, which originates from attachment with the loved one and/or God, 2) confusion, any disruption of an already acquired relationship with humans and/or with God, which may result in a state of anxiety, and 3) new growth, where a stronger positive emotional object constancy will produce within a person a better predisposition to deal with disappointments in which one is faced with the opportunity to enter into a new relationship with a person or/and God, after having experienced separation and disappointment. A therapeutic application of a paradigm of integration of spiritual-psychological model is presented.Pozycja Analiza rozumienia cierpienia według Paul RicœuraJechalska, Magdalena (Wydawnictwo Archidiecezji Warszawskiej, 2006)Question of suffering can not be discussed in Paul Ricœur’s philosophy in irrelevance from holistic vision of man. Diversity of aspect of human subsistence has allowed to differ kinds and types of suffering inciting wounds of man imperfection. Therefore, imperfection of human existence could become understood due to indication behind author of “Philosophy of will” on its source which is physical and moral evil. Ricœur understand man that he does not act only, but also experiences, hence conception of indifference and issue of “who-is-himself” alike, are essential in discussion about suffering. Presentation of these problems has been indispensable for comprehension of sense of suffering, which Ricœur has defined yet as experiencing, bearing and which characterizes inaction of experiencing. French philosopher is trying to explain essence of man, appeals for what for person is immanent, causing ipso facto, that human being becomes measure for oneself. Possible because of it, he has rejected subsistence and it has suspended – in consequence – a question about meaning of suffering. Ricœur considers that source of suffering is “unfree will” of man, which existence is caused by physical evil. By the reason of separation of problems of suffering from question of moral evil, French philosopher fails to answer on question of what suffering teach us. In this meaning, we can make a bid for statement that conception of suffering presented here bears burden of nihilism, because there is no place for only the one image of suffering man, penancing in suffer, and therefore there is no place for suffering only as whole sense of fulfillment. Ricœur’s conception of sin, guilty and punishment is interesting, because it is cause of suffering, partly from that reason, that attempt to indication of manners of surmounting of suffering has led Ricœur on theological field.Pozycja Ks. Krzysztof Jeżyna, Moralne przesłanie nowej ewangelizacji. Wezwanie do odnowy Kościoła i świata, Lublin: Wydawnictwo KUL 2002, ss. 438Dziuba, Andrzej F. (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Ks. Ireneusz Werbiński, Problemy i zadania współczesnej hagiologii. Toruń: Wydawnictwo Uniwersytetu Mikołaja Kopernika 2004, ss. 311Dziuba, Andrzej F. (Wydawnictwo Archidiecezji Warszawskiej, 2006)