Veritati et Caritati, 2015, T. 5

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Biblijna katecheza o miłosierdziu w okresie paschalnym w ramach katechezy mistagogicznej
Stypułkowska, Beata (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
On the occasion of the Year of Mercy, the present paper undertakes a reflection on the content of the biblical catechesis concerning mercy directed to the adolescents having received the Sacrament of Confirmation, as a contribution to the mystagogical catechesis. Mystagogical catechesis – according to the General Directory for Catechesis is the stage following the receiving of the Sacraments of Initiation, which helps in both interiorization of these sacraments and incorporation into the community. The Paschal Time which extends from Ash Wednesday to Pentecost favours the mystagogical catechesis, deepening the bond of the catechised person with Christ the Redeemer of man. It is also a great time for presenting the truth about the Divine Mercy.
Biblijne podstawy życia konsekrowanego, rad ewangelicznych i konsekracji zakonnej według Vita consecrata Jana Pawła II
Sroka, Adam Stanisław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
The content analysis presented in the article focused only on fragments from Scripture which the Pope referred to directly or indirectly. The pattern of the life of Jesus and his disciples gave rise to the consecrated life. The fact that Jesus showed the disciples the lifestyle that He Himself lead does not result in the establishment of the very form of consecrated life, but is the source of its later, multifaceted development. The Gospel texts referred to by the Pope tell of the calling of the first disciples (Mt 4, 19, Lk 5, 11, Mk 2.14). Giving up everything and following Jesus is the right program for all those called and is valid for all times. Jesus expects consecrated persons to devote themselves entirely to Him, that is, to renounce everything. That’s what the disciples did: Mt 19, 27; Lk 18, 28; Mk 10, 28. Discussing the evangelical counsels, the Pope appeals to traditional biblical texts. Speaking about the purity of celibates and virgins, which is an expression of devotion to God with an undivided heart, John Paul II refers to the text in the Gospel of Matthew talking about voluntary celibacy (Mt 19: 10–12) and the letter of St. Paul to Corinthia (1 Cor 7), and stresses that the profession of consecrated persons assumes the existence of a peculiar gift from God. The model of living in poverty for consecrated persons is the person of Jesus, who “though he was rich [...] became poor” (2 Cor 8: 9). He especially highlights here the abasement (kenosis), of Jesus who became man. However, for the Divinity of Jesus to be fully revealed, detachment from earthly goods was necessary. The depth of his poverty is revealed in his perfect sacrifice of all that He possesses to the Father. This thought has been expressed more deeply in the seventeenth chapter of the Gospel of St. John, which the Bishop of Rome refers to when speaking of the consecrated life, which imitates the poverty of Jesus and confess Him as the one who receives everything from the Father and lovingly gives everything over to Him. Speaking of obedience for consecrated persons, the Pope refers to the obedience of Jesus, which is a fundamental value in his actions as the Savior of the world. In discussing this issue, John Paul II refers us to the four passages from Scripture (Jn 4, 34; 6, 38; Philippians 2: 7–8; Heb 10: 5: 7). A special text that was highlighted is the fragment from the fourth chapter of the Gospel of John used three times. Jesus said to them: “My food is to do the will of Him who sent me and to accomplish His work” (Jn 4, 34). Speaking about consecration, the Pope quotes excerpts about the Father calling Jesus (Acts 10: 38; Jn 10, 36), who being anointed by the Holy Spirit (Luke 4: 16–19), on His part consecrates Himself to the Father for humanity (Jn 17: 9). Jesus is the One whom “God anointed with the Holy Spirit and with power” (Acts 10: 38). The consecrated life’s sources lie in the example and teachings of Jesus. It is for this reason that there always were, are and will be people who are drawn by the eyes of the Master of Nazareth and give Him their entire lives. The question of the meaning of the existence of the consecrated life often appears in today’s world, which tends to judge the value of things and even people according to their immediate “usefulness” Many believe that it is “a waste” of human energies. But this problem, as the Pope notes, always existed, and the eloquent testimony to this is the episode of the anointing at Bethany (Jn 12: 3). Judas lamented over the huge waste, and Jesus replied, “Leave her alone!” (Jn 12: 7). John Paul II concludes that people who ask, „could we not utilize our lives in a more efficient and rational way for the benefit of society?” Jesus’ answer is: “Leave her alone!” The biblical motivation for the consecrated life presented in Vita consecrata therefore suggests the Gospel mystery, generosity and love.
Bóg jako światłość osnuta ciemnością znakiem miłosierdzia
Laskowski, Łukasz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
The article shows the paradox of presentation of God’s revelation as light covered with darkness. The original literary genre connected the coming of God with spectacular nature’s reaction. A dark storm cloud as the clothes of God is one of the elements in this metaphor. It can be compared with the Sinai experience, which has got different origin, but used the same metaphor of God’s light worn in darkness. This mythological in sources paradox has its meaning in the history of salvation. Dangerous holiness of God and His transcend mercy is hidden in the dark cloud. In the same time it takes from darkness the odium of evil and chaos which are hostile to God and His creation. The last element are the possible reflections in personal spirituality, which shows God as intense light making the impression of darkness at the beginning.
Dobry Łotr, czyli miłosierdzie Boże wobec grzesznika w świetle komentarzy św. Augustyna do Łk 23, 39-43
Terka, Mariusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
St. Augustine commenting the dialogue of Christ with the Good Thief at Calvary, at first pays attention to the attitude of converted villain. In his reprimand directed to co-crucified criminal, the Bishop of Hippo discovers the Good Thief’s realizing his guilt and confessing it. The pleading guilty is some kind of trial, when he can condemn his own bad acts, refuse them by the act of will, and by this, be in favour of justice. The crucial thing for the assessment of the Good Thief’s attitude is his asking for forgiveness, which he directs to Christ, practising in the same time, his faith in Him and expressing his trust in His mercy and goodness. However, the Good Thief’s attitude can be understood only in the perspective of answer given him by Christ. In His promise of salvation, there is the essence of the Divine Mercy, which is a gift for free, so it is favour. It contains not only forgiveness the sins, but also the justification of the sinner and the gift of life lies in the being in the community with Christ. The favour of mercy is the grounds for the conversion of the Good Thief, because by the moving his conscience makes him able to be contrite and to believe. Conclusively it says about the Divine Mercy which is based on the fact that God is the first who looks for the sinner, makes him able to look for God and let the sinner find Him. The essence of the Divine Mercy reveals definitely in crucifixion of Christ and is the meeting of God and the sinner.
Ks. Mariusz Szram, Cnota pokory w nauczaniu greckich Ojców Kościoła IV wieku, Wydawnictwo KUL, Lublin 2014, ss. 252.
Terka, Mariusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Sprawozdanie z VIII Studenckiego sympozjum naukowego pt.: „Rodzina. Teologia – życie” Kraków, 17.11.2015 r.
Bijata, Kamil (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)

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