Veritati et Caritati, 2014, T. 2

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Antonio Spadaro, Cyberteologia. Chrześcijaństwo w dobie Internetu, tłum. M. Masny, Wydawnictwo Św. Stanisława BM, Kraków 2013, ss. 221.
Olczyk, Arkadiusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Antyewangelia w źródłach rabinicznych
Wróbel, Mirosław S. (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
The present article tries to find the answers on the following questions: Can one find in the Rabbinic writings (the Tosefta, Jerusalem Talmud and Babylonian Talmud) some texts that refer to Jesus and His followers? What is their nature? Do they include anti-Christian potential and constitute a specific Rabbinic antigospel, that is rabbis’ well-thought and thorough reaction to the content included in the Gospels? The author in his answers used the detailed research presented in his latest monograph entitled Jesus and His Followers in the Talmud. A Textological, Historical and Sociological Analysis, Lublin: Publishing House of the Catholic University of Lublin 2013. His investigation leads him to the conclusion that in Talmudic narratives Rabbis created a specific anti-gospel which was initially transmitted verbally and then written down in various contexts of their works. The aim of this anti-gospel is to challenge the authority of Jesus of Nazareth as the Son of God and the Messiah from the house of David. Rabbinic narratives wish to show in a clear way that Jesus must not usurp any messianic and divine prerogatives. In the earlier times rabbis warned Jewish community against magic power and attractiveness of the doctrine advocated by heretics. Subsequent rabbis showed weakness and stupidity of heretical teaching, whose contradictions and lack of logic were easy to disprove by making use of proper argumentation. Jewish sages wished to prove the superiority of the Rabbinic doctrine and the biblical presentation offered by them over the Christian faith.
Biskup Teodor Kubina – duszpasterz polskiej emigracji i robotników sezonowych
Związek, Jan (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Bishop Teodor Kubina, before he took charge of the Diocese of Czestochowa, had already a considerable experience in pastoral ministry among the Polish expatriates and seasonal emigrants (e.g. writing and pastoral activity in Western Pomerania and Berlin). Then, as a member of the Polish Episcopate, he became a fellow of the Commission for the Pastoral Care of Foreigners (1928). For this reason, being a special delegate of the Church in Poland, he participated in the International Eucharistic Congresses in Buenos Aires (1934) and Manila (1937). Before that, he took a trip to Chicago, taking part in a similar religious event. He was also particular about the pastoral care of seasonal emigrants from the Diocese of Czestochowa, who were leaving to work in Germany, France, Denmark, the Netherlands and Belgium. He expressed his views on matters of this type in numerous publications.
Błogosławionej Marceliny Darowskiej kobiece towarzyszenie duchowe skuteczną formą ewangelizacji XIX wieku
Kowalska, Izabela (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
One of the key aspects of the contemporary evangelization is the role of women in religious formation and the social attitudes of the younger generation. A specific example in this respect is the work and the person of blessed Marce lina Darowska (1827-1911) – founder of the Congregation of the Sisters of the Immaculate Conception of the Blessed Virgin Mary. Her full of humanism life, profound spirituality and formative activity may be the model for modern women who want to evangelize. A particular manifestation of the educative work of blessed Darowskiej was spiritual accompaniment. Standard educational work left by Darowska is still current, in particular in the age of feminist and post-modern theories on femininity and the appointment of women. The main purpose of this presentation is to show Marcelina Darowska as a forerunner of the evangelization of women in the 19th century.
Chrystus – Dokonawca i Kontynuator historii zbawienia. Wypełnienie obietnic danych Abrahamowi w nauczaniu św. Pawła
Korona, Sławomir (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Abraham experienced God with his en tire being. This experience was so strong, that he left everything, that made him safe and set off to what was unknown to him. The promise, and possibly a perspective of meeting the One God made him commit his entire life to God. It was impact of the God’s grace that Abraham not only experienced the promise of prodigy, land and blessing, but also observed how the promises slowly but effectively fulfill in his life. The free decision to follow God and conscious response of the man opened for God new ways of granting him with everything that the sin has deprived him of. Having become a human, Christ brings a new order. At the moment of his death on the cross, sin is overcome and people can live in the shadow of God’s saving grace. In Christ God makes impossible happen, He causes the people to become something more than Abraham’s children, through whom the access to God is possible, but become actual God’s sons. Christ’s cross and resurrection are an assurance of the fulfillment of God’s promises and of the fate for His believers. The sign of belonging to Christ, and through Him to God, is not a mere rite of circumcision, but the grace, received through the baptism.
Chrześcijaństwo a wschodnie sztuki walki
Olczyk, Arkadiusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Fashion for orientalism has started to prevail in Europe (including Poland) since the mid-twentieth century. It finds its expression, among other things, in the popularity of various martial arts that nowadays train more than 150 million people around the world, especially the young. The cradle of the martial arts (karate, kung fu, aikido, jujitsu, taekwondo, kendo, silat) is the Far East (India, China, Korea, Japan). Therefore, martial arts are connected with the systems of religion, philosophy and cultural traditions completely different, almost entirely alien to Christianity. They have their roots in Buddhism, Hinduism, Confucianism, Taoism, Shinto, etc. Many styles of martial arts involve meditation practices of yoga, zen and T’ai chi ch’uan, whose aim is to achieve a state of liberation (salvation) on our own, without the help of God. This is contrary to the Christian faith, which recognises Jesus Christ as the sole savior of humanity. Because of the fundamental differences between the concepts of God, man and the world Eastern martial arts are not properly compatible with the objectives of the Christian life as a man cannot save himself. Despite all the differences in philosophical and religious assumptions and numerous spiritual threats the positive impact of the martial arts training on the formation of the practitioner as a person should not be completely rejected. However, one should be vigilant, especially in those martial arts trainings, which apart from physical exercises offer the philosophy of the Orient, meditation practices or worship symbols and people. Moreover, it is necessary to constantly ask ourselves whether martial arts training does not adversely affect the quality of the Christian life and a personal relationship with Jesus Christ.
Dialog międzyreligijny w pierwszych dokumentach i gestach papieża Franciszka
Kluj, Wojciech (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
The term „Interreligious Dialogue” became today very popular, both because of fairly new presence in the theological reflection, as well as because with the contemporary globalization people of different religions meet together more often than in the past. This article makes an analysis of the beginning of the pontificate of pope Francis on this issue. The official teaching of the pope means mainly one example from the encyclical Lumen fidei (29th of June 2013) and some parts of the exhortation Evangelii gaudium (24th of November 2013). Much more place is given to this second document, which gives more space to this issue. The article mentions also other short talks and some symbolic gests. Among them especially the first message of the pope to the Pontifical Council for Interreligious Dialogue. Among symbolical gests it is worth mentioning a letter to the main rabbi of Rome signed immediately after election, before official celebration of the beginning of pontificate as well as signing the traditional message to Muslims for the end of Ramadan (traditionally signed by the president of the Council for Interreligious Dialogue – this time by pope himself). It looks that in the future the pope Francis will continue the teaching of his predecessors. Perhaps he will made some new symbolic gests.
Doświadczenie modlitwy Jerozolimskich Wspólnot Monastycznych
Dyktyński, Łukasz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
In the present article the author investigates the experience of prayer of the Communities of Jersualem. He emphasises the importance of the space of city to understand correctly this spirituality. By analysis of the practices of devotion he puts it in the rich context of the spiritual tradition of the Churchs of the East and West. The author describes the main forms of the biblical prayer, liturgy, euchari stic adoration and veneration of icon. Finally he concludes that the prayer of the Communities of Jerusalem has an ecumenical dimension and renews a monastic life.
Duchowość islamu
Urbański, Stanisław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
This article draws the attention to the theological spirituality of Islam, on which the main principles and directions of the Muslim’s spiritual file development are based. The article discusses primarily the mysticism of Islam, which played a decisive role in the development of the spiritual life of Allah’s followers over the centuries. It is shown in the fundamental concepts of Sufism, without analyzing its development in different countries and over time. The article discusses also the development of fraternities, in which mystical life was nurtured and passed on to the disciples. Leading theologians of Islamic mysticism are also taken into account. It should be emphasized that the mystical movement is developing rapidly in the contemporary Islamic world. From the theological point of view, little attention is paid to this issue in Polish literature. The article presents also measures for the spiritual development of a Muslim, which include prayer, alms, fast and pilgrimage. The whole article attempts to show the dimension of Muslim’s holiness, especially mystical, which is preached in the leading schools of Islam.
Ekumenizm a wielkie religie monoteistyczne
Hanc, Wojciech (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
The Second Vatican Council, together with their messages and indications made a breakthrough in a number of important issues, especially in interfaith and interreligious relations. Complementing this was the very fruitful and fraught with consequences pontificate of John Paul II with his encyclical Ut unum sint (1995) and with several statements and declarations related to the Roman Catholic Church relations with other Christians and followers of other religions. It is significant that the Pope speaks first about the “dialogic” attitude corresponding to the nature and its dignity and then he refers this attitude to life and ecumenical activities, and above all, to work within the Christian traditions, and then to religions outside of Christianity. All this testifies of the consequences of the opening of the Church to the whole surrounding reality. The author of the article, taking into consideration his research and analytical achievements, especially in relation to emerging opinions as to include into the notion of ecumenism the relationship of the Church to other religions, tries to answer a few questions: such as what is ecumenism (ecumenical movement) in the modern sense of the word and what it reflects in the interfaith and interreligious relations, where among otherwise believers in God were chosen two monotheistic religions: Judaism and Islam. Therefore, in the first part the article outlines contemporary look at the concept of ecumenism as well as at its important parts and among them: overcoming historical obstacles and prejudices, ecumenical dialogue and its effects, the necessity of interfaith cooperation, the prayer, especially the one within the Community and the continual desire for renewal and reform of the Church. The article presents also the current state of the unifying activity. In the second part the author, by asking the question: the ecumenism or interreligious dialogue? tries to answer it by putting another searching question namely if we can equate the ecumenical movement with a religious dialogue, especially the one led by the Roman Catholic Church with Jews and Judaism, as well as with Muslims and Islam. In the third, summarizing part of the article, the author presents several findings resulting from the analysis, and between them such that ecumenism (ecumenical movement) due to the content of the concept and its scope applies only to Christians. However, the “ecumenical” attitude in reference to the followers of other religions allows you to interact and conduct an interreligious dialogue in a manner consistent with the Christian-Catholic identity. It should be emphasized that ecumenical dialogue can serve here only as a pattern, not necessarily leading to a consensus, because the differences in faith between religions are extremely deep. Therefore, you can only talk about interfaith relations and an interreligious dialogue, and not discuss ecumenism, even in a broad or very broad sense, which was demonstrated on the example of the relationship and dialogue between the Roman Catholic Church and Judaism and Islam.
Eucharystia w Kościele polskokatolickim
Borówka, Błażej (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Ewangelizacja na Jamajce
Oset, Maciej (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Ewangelizacja w ramach misji w kontekście słów: „Kto bowiem nie jest przeciwko nam, ten jest z nami”.
Pabiańczyk, Michał (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Idolatria i pogaństwo w świetle Rz 1, 18-32 i apologetyki wczesnochrześcijańskiej II-III wieku
Terka, Mariusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
God in his essence is unavailable for human cognition. However, human mind can recognize some of his attributes in the harmony of the world which is the rational reality, wearing imprinted nature of the Logos. Man created in the image and likeness of God can seek the truth and choose the good, participating in Logos. Therefore, the truth about one God, the Creator of the world, is available to every human being. It was already discovered by pagan philosophers, but at the same time, it was distorted by the misconception of idolatry. The mistake of idolatry consists in thinking about God in terms of his corporeality, which results in reducing his mystery to human concepts and ideas. The fundamental fault of paganism is non-recognition of God, that leads to idolatry. Hence pagans, who worship the inferior creatures, insult God by the impious cult, and humiliate human dignity by their unreasonable, beastly life. It is expressed by the fact that man, following the temptations suggested by demons, chooses lust against God and against his own reason, and enters the path of sin. This choice causes the impurity and the obduracy of heart, and the insensitivity of conscience. It hinders the recognition of God who reveals himself and strengthens human’s closure on him. Then pagans, subjected by God to the lustful desires of their heart, get into all kinds of iniquity, and become slaves to their own lusts.
Ikona Przemienienia Pańskiego kluczem do całościowego ujęcia życia konsekrowanego według Vita consecrata Jana Pawła II
Sroka, Adam (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
John Paul II gives the key to the wholistic understanding of the consecrated life, whose biblical icon is the Lord’s Transfiguration. The consecrated life, which comprises an indispensible and constitutive element of the Church and remains an essential element of Her holiness needs to continually see the transfigured face of Christ in order that, together with Him, we may courageously follow the way of the cross. Placing hope in God as our Father, listening to His Only Son, Jesus Christ, and in the power of the Holy Spirit, we can respond to the needs of our times and be active in various ways.
Jezus Chrystus jako punkt odniesienia dla eschatologicznego pielgrzymowania Kościoła w Deklaracji Dominus Iesus o jedyności i powszechności zbawczej Jezusa Chrystusa i Kościoła
Koclęga, Jan (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
The indisputable purpose of Christianity is redemption of all people (comp. Priestly Constitution about the Church in contemporary world Gaudium et spes 45, and the Church by its exceptional nature and clearly made by Christ will, has been called to implement the plan „going all over the world and teaching all the nations baptizing them in the name of God, Son and Holy Spirit” (comp. Mt 28, 19-20), „who will believe and accept the baptism, will become redeemed” (Mk 16,16). Declaration Dominus Iesus will also express it precisely indicating that the Church is not the purpose itself, but it is assigned to the Kingdom of God. The Church by its nature is directed to height with the Lord. Its dynamism connected with preaching the Gospel is a result of the Lord’s order as well as the truth that it forms the community of pilgrims who await the another coming of Christ. The time of the Church’s mission closely related to preaching the Gospel is characterized by eschatological dynamism. It follows from the fact that the Church feels mental strain connected with its existence between the first and the second coming of the Lord. The Church considered as new People of God has „already” its beginning of height in Jesus Christ and „still” its expectation for fulfilling the all in Jesus the Lord on the day of His another coming. For the Church the point of reference in its Gospel mission but also in its eschatological expectation is the Person of God’s Son. In consequence it appears to be logical that the Church following the Lord’s order and fulfilling the request to love all people, preaches and what is more is obliged to preach perpetually Christ whom people find the height of religious life and whom God made the unity of all. Taking all into consideration, it must be said that Declaration Dominus Iesus is an ecclesial document highly valid at the moment. The wide range of various and not always adequate comments proves the fact that firm statement concerning Christ Revelation which will be still in the world history the true signpost for whole humankind. The truth which is represented by Christ requires to be accepted as the universal authority.
Kościół na służbie Królestwa Bożego. Postulat regnocentryzmu według Jacques’a Dupuis
Nawracała, Tomasz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
The coexistence of numerous religions one by one arouses a question on their religious experience interpreted from the viewpoint of biblical revelation. The Holy Bible clearly states that God came to love all the people and sent His only Son to free them from the sin. This way Jesus as a messenger becomes a mediator between people and God. Catholic theology understood this mediation as the only one and continued by the Roman Catholic Church. All grace given by God to people were coming through Christ to the Church and then to the whole mankind. Non Christian religions may have served salvation to the extent that elements of grace they included were directed to the Church, the sacrament of complete salvation. Belgian Jesuit, Jaques Dupuis, disputed this understanding of mediation, first by differentiating terms the Church and the Kingdom of God, and then by depriving universality of the attribute of absoluteness. The proper perception of Jesus’ life and deeds reveals that He Himself never referred to the Church, the community of His disciples, as a continuator and aim of His teaching. Jesus was saying about the Kingdom of God and not about the Church. This latter, established after Christ’s resurrection, was to give up the teaching on God’s reigns for preaching the mystery of crucified and resurrected Kyrios. Dupuis separates the figure of history Jesus and faith Christ to consequently depict Jesus’ address on regnum Dei as a fundamental one. The Church and religions face this Kingdom, i.e. God Himself, and find their ultimate aim there. Regnocentrism would appear as an urging demand of change in theology itself and a new prospect of religious pluralism theology. The present manuscript points out several improper elements of this demand.
Ks. Andrzej Zwoliński, Cyberseks, Wydawnictwo „Petrus”, Kraków 2013, ss. 178.
Olczyk, Arkadiusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Ks. Jan Kochel, Katecheza misyjna w Ewangelii Łukasza i Dziejach Apostolskich. Biblijno-katechetyczne studium narracyjne, Opolska Biblioteka Teologiczna 133, Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, Opole 2013, ss. 224.
Laskowski, Łukasz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)
Ks. Jan Kracik, Chrześcijaństwo kontra magia. Historyczne perypetie, Wydawnictwo M, Kraków 2012, ss. 269.
Terka, Mariusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)

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