Seminare, 1983, Tom 6

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/39787

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Biblijno-teologiczne podstawy wychowawczego posłannictwa Kościoła
Murawski, Roman; Duszyński, Bernard (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1983)
Seeking a theological motivation for the pedagogical mission of the Church we discover deep interconnections and interpenetration of many problems, such as upbringing and faith, upbringing in the faith and purely human upbringing, or the Church as a pedagogical institution. The authors of the article try to make the necessary distinctions, spell them out and show the interconnections and the multifaceted nature of the realities involved. Then they present a theological and biblical motivation for the pedagogical mission of the Church. God’s saving action towards men has some characteristics of the upbringing process, so that it is possible to speak of a soterio-pedagogical action of God. The Scripture reveals true pedagogy on His part. The Church, which by the will of Christ is the universal sacrament of salvation, acts in a similar manner. The function of mediating in the soterio-pedagogical action of God and the resulting pedagogical mission are proper to the Church by virtue of the spiritual fatherhood which exists in it and which is closely linked with the apostolic mission of proclaiming the word of God. This is confirmed by the teachings of St. Paul and by tradition. The notion of the Church as Mother is another aspect, both an expression of and a foundation for the Church’s mediating function in the soterio-pedagogical action of God. The article has an introductory nature and stresses the need for deeper reflection.
Chrześcijańskie zobowiązanie a wolność
Chodźko, Ignacy (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1983)
The author sets out to characterize the relationship between the Christian obligation and freedom. Obligation implies a certain “coercion”, which is opposed to freedom. The problem of this apparent contradiction between obligation and freedom is explained in the light of God’s revelation, which supplements natural rational knowledge. Revelation gives us knowledge through faith. Faith based on Revelation shows man elevated to the dignity of son of God and to participation in God’s life. The elevation is a gift from God. Therefore, it is in terms of God’s gift that the author seeks to define the relation of the Christian obligation to freedom. The gift of God’s calling makes a direct appeal to human freedom. The gift by its nature entails no obligation, because its giver is disinterested. Only man himself, getting to know the goodness of the gift and the love of the giver, can undertake an obligation to show his gratitude. The gift thus shapes free human action expressed in the form of self-imposed obligation to do good. God, who wants man’s good, is the giver of the calling, and in the same way He is the giver and defender of freedom. If God is not self-contradictory, neither ran his gifts be contradictory. If He has given man freedom, He wants him to enjoy it fully. But the very existence of freedom obligates man to use his freedom in such a way as to make his humanity grow in him. The freedom of the obligation comes from the knowledge and love of truth and goodness. The truth in question is existential; it is the truth of the coming greatness of man and of the good he can achieve. God has foreseen and revealed the measure of man’s greatness. He also enriches human knowledge and love. The problem of freedom in the Christian obligation is ultimately explained by the love of Jesus Christ. Christ is a “Gift” of the Father’s love and at the same time a free filial answer to that love. His answer represents the answer of all mankind. It is for the individual to freely undertake the obligation to join in that answer. A Christian has Christ’s Spirit in him, a source of strength owing to which he can of his own accord undertake the obligation to fulfil the will of God as his own will. The object of God’s will is man’s full maturity, matching that shown in the person of Jesus Christ. Ultimately, the Christian obligation has the nature of free cooperation with the power of the Holy Spirit in accepting from God the gift of one’s own enrichment. The enrichment consists in adopted sonship to God and participation in God’s inheritance.
Duchowość biblijna jako doskonałe „skupienie się” na obecności Boga
Stachel, Günter (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1983)
After an explication of the term “spirituality” and establishing its position with respect to related concepts the author offers some reflections on the dialectic of spirituality, Biblical mysticism and the convergence of the mystical and ethical dimensions of spirituality. Spirituality is understood here as a Christian attitude drawing inspiration from the life and teaching of Jesus Christ. At its centre lie the love of God and love of neighbour; these two are placed on the same level and become the central point of a man’s life and activity. This kind of spirituality is not devoid of mystical elements, which are in turn correlated with man’s ethical action.
Magnificat ‒ hymnem Matki ubogich
Strus, Andrzej (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1983)
Mary’s hymn recorded in Luke 1.47‒55 contains some themes transcending its historical context. One of these is the theme of humiliation and injustice inflicted on the poor and of God’s justice that they look for. Mary declares herself to be God’s lowly handmaid and shows how God’s justice is done in the history of salvation (v. 51‒53). Are the words about God’s just judgment to be taken as poetic turns of phrase, a reminder of the past, or a prophecy of a historical nature? The present article aims indirectly at answering this question. The first section elucidates the complex problem of poverty in the Old Testament and its special expression found in Mary’s words. Then arguments are adduced indicating the connection of the hymn with the circles of Yahweh’s poor. It is also stated that the hymn is a theological synthesis of the Old Testament themes of poverty and hope rooted in the saving action of Yahweh. The connection between the prediction of God’s justice (v. 51‒53) and the Old Testament prophecies of the Day of Yahweh indicates the proper way to interpret Mary’s words. They are a proclamation of the fulfilment of the prophecies of salvation in the person of Jesus Christ. Mary glorifies God for effecting salvation in her person and, in solidarity with all the poor expecting Yahweh’s justice, she proclaims to them the beginning of the Day of Yahweh with the incarnation of the Son of God in her womb.
Od obsłużonej parafii do współtroszczącej się wspólnoty
Exeler, Adolf (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1983)
Pastoral work consists primarily in the care to provide the people entrusted to the pastor with spiritual goods. Those pastors who merely think of what they themselves ought to do are soon exhausted by manifold cares. The essence of the Church and of the parish is participation in the Lord’s mission. The flow of love which originates in God Himself wants to embrace all people and God’s love and joy want to spread ever wider. If the essence of the Church is conceived in this way, being a pastor will mean that one feels urged on by the gift of God’s joy and love and transmits them, knowing that love will endure all difficulties because it has been verified on the Cross. The parish is a community vivified by the action of the Spirit. Every Christian has his own charisma. It is necessary to make modern parishes aware of the richness of charismata. Lay collaborators who have specific charismata may be participating servants of the pastor’s action. The pastor ought to give up the authoritarian way of thinking and switch over to action in the perspective of friendship, aiming at transforming the parish community into a living parish, a fabric of love in Jesus Christ. This requires the cooperation of various gifts of. the Spirit possessed by the members of the community. By stimulating the activity of the parishioners the pastor should strive to achieve cooperation, which leads to the transition from a serviced to a mutually serving parish. The author tries to lay down some principles of stimulating the parish to become a conscious sign of opposition to the egoism, brutuality and social isolationism so characteristic of our time and to become a living cell of people united by the love of God.
Sara ‒ matka Izaaka, Maryja ‒ matka Jezusa. Próba odnalezienia typologii w świetle literatury judaistycznej
Rubinkiewicz, Ryszard (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1983)
The author sets out to show to what extent the New Testament exploits the possibilities of the typology Sarah ‒ mother of Isaac, Mary ‒ mother of Jesus. In the first section he discusses typological sense and the criteria that enable us to find it in biblical texts. In the second section he shows Sarah as presented in the Old Testament accounts and Jewish Haggadah, and in the third he indicates the possibilities of a Sarah-Mary typology based on New Testament texts. The author finds the typology in the Infancy narratives (Luke 1‒2). St. Luke made his own original use of the parallelism between the births of Isaac and Jesus. The birth of John the Baptist, described in terms of the first annunciation in the history of salvation, closes on the Old Testament epoch, characterized by faith whose examples were Abraham, Sarah and Elisabeth. Yet that faith looked for the coming of a descendant of Abraham who would really redeem Israel. The new epoch begins with the conception and birth of Jesus. Mary stands at the dawn of the new epoch. In this way Luke contrasts the old order with the new. Sarah-Elisabeth are the historical boundaries of the old People of God. Mary, the mother of Jesus the Saviour of the World, gives birth to a new People of God.
Wezwanie do chrześcijańskiej miłości i jej uwarunkowania
Rosik, Seweryn (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1983)
In the present study the author points out an innate and specifically human developmental tendency. The entire dynamism of man’s existence is directed towards an increasing personal fullness. The process is essentially motivated by man’s recognition of the sense of his life, his position in the history of salvation and the positive command of greatness given by God, who is the source of all existential and moral fullness. In this approach, conscience appears to be the subjective indicator of personal growth. The author analyzes the concept of personal “self” denoted by the biblical term “heart”, the structure, function and development of conscience, and places it on the foundation of an objective measure of truly human greatness. Rejecting minimalistic scepticism about the value of moral order, he finds a steady and immovable support in objective moral law as the law of specifically human development. In the realization of full Christianity certain conditions must be met, however, which make it both intensive and strictly supernatural. The conditions are: freedom as participation in the freedom of God, love as participation in the love of the Trinity and fidelity as imitation of the Divine Saviour.
Wokół różnych aspektów inkulturacji katechezy
Wistuba, Halina (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1983)
Christ gave the apostles and their successors the task of acculturation of the Gospel together with the command to proclaim the Good News. Three stages of acculturation can be distinguished: (a) the biblical text itself is placed in the setting of a specific culture; this is primary acculturation; (b) the reading of the text with the aim of interpreting it, i.e., exculturation; and (c) transmission of the biblical message, taking into consideration the two earlier stages. The author takes up the question of form and content in culture, streassing the fact that the distinction, when applied consciously, allows a message to be adapted to the needs of its receivers without deformation of its content. In the acculturation of catechesis it is necessary to bear in mind its historical, contemporary and future dimensions and also its personal dimension which appeals to each individual “self”. The acculturation of catechesis ought to introduce people to their own national culture and to world culture, and to bring to bear values created by the nation. Introduction into culture ought to be connected with current tasks, such as now, for instance, respect for the human person. In using the mass media acculturation teaches the ability to deepen one’s religious awareness with their help. The method of acculturation is an enriching supplement to the kerystic and anthropological methods of catechesis.

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