Resovia Sacra, 1994, Tom 1

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    Antropologiczno-biblijna interpretacja wstydu seksualnego w świetle Jana Pawła II teologii
    Garbarz, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 1994)
    A feeling of the sexual shame is one of the important elements of shaping a proper moral attitude. In theology of body, which was presented by John Paul II, it takes the essential place. It has got a theoretical - cognitive quality. It shows an anthropological interpretation, which as a starting point has a biblical text about the creation of a man. The shame uncover a change of a man’s relation to God and the world after the original sin. It also seveals the person’s value, first of all transcedention of a person in relation to time, in relation to empiricism and in relation to existential, subjective selfconsciousness of a man. It is an immanent shame and simultaneously a relative shame, because a man reacts to inappriopriate reference to God and to the other man. It is seen very cleary in the man-woman relation. In this relation the sexual shame shows a distortion of the person’s communion, to which a man and a woman are qualified by God. There is a possibility of overcoming the shame and it is defined by law of the shame absorption by love.
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    Czym jest religia i dlaczego istnieje? Realistyczno ostateczne ujęcie i interpretacja religii w nurcie filozofii klasycznej
    Szurek, Wiesław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 1994)
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    Droga na ołtarze bł. Karoliny Kózkówny, dziewicy i męczennicy w świetle procesu diecezjalnego
    Białobok, Jan (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 1994)
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    Eucharystia buduje wspólnotę parafialną
    Knabit, Leon (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 1994)
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    Katechizm Kościoła katolickiego
    Rojek, Marian (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 1994)
    After 426 years since publication of the Roman Catechism in 1992 John Paul II made presentation of a new catechism - the Catechism of the Catholic Church. According to the pope’s words it is the essential document for the union of the Church. A term "catechism" originates from Greek and refers to the oval teaching. Today a word "catechism" means a textbook being a base of Christian teaching. In its rudiments the catechism comprised a set of questions and anserws for the preparing to the baptism. Over the years a form of catechisms has changed. The Tridental catechism was to be a didactic help in catechesal and preaching’s foretelling. Lately the need of one catechism for the whole common Church was perceived by the IInd extraordinary Synod of Bishops in 1975. A special board began working on the catechism. A presented project of the catechism was strongly criticized by mass media. From among of non-Christian circles Jews most criticized same statements of the catechism. Reservations of other circles concerned mainly the name, hierarchy of value, use of the Bible, ethics and ecclesiology. Anserws to the presented objections were made by a cardinal J. Ratzinger. The Catechism of the Catholic Church contains the cental points of Christian doctrine: the original sin, Incarnation, Mother’s Virginity, Jesus and Izrael, death and descent to the limbo, Resurrection, Church and Kingdom, the last times.
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    Ks. Ireneusz Folcik, Nie samym chlebem..., Rzeszów 1994, ss. 199.
    Garbarz, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 1994)
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    Księdza podkanclerzego Hugona Kołłątaja żywot i sprawy
    Żbikowski, Piotr (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 1994)
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    Matka Jezusa a rodzina
    Kudasiewicz, Józef (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 1994)
    Gospels speaking about Christ Lord’s Mother show Her trice in relation to family: Mary hurring with Her help to Elizabeth’s and Zachariah’s family, Mary Anxious about the young family at Cana of Galilee and Mary praying herself in the middle of the homely Church, i.e. the Family Church. The arising kerygmatic conclusion in reference to these three mysteries in Mary’s lifetime directs our Mary’s piety not to the side of transient sentiment but to imitation of Her deeds. In the first mystery Mary with hurry, emphasizing the importance of this visit goes „to the mountains”. The motive of „mountains” accentuated in relevant fragment shows at undertaking of trouble related to carring of help. This journey is verification of the authenticity of meeting with God and His fulfilment by meeting with a man. Mary - the Lord’s Servent, appears here also as the servant of a man and a family. The scene from the wedding at Cana of Galilee emphasizes Mary’s dignity as the Mother of Jesus, and as a consequence the Head Mother and Mother of the members of the revived humanity. Mary participates in human joy. In the Cana she is „the Consoler of the dejected and the Cause of joy”. She doesn’t keep the glory of the miracle for herself but she disappears from the scene of the event, leaving her Son on the first plan. In the orginal Church Mary has got her place close by the Apostles. This presence of Hers in the Church - Family is active. It was the prayer presence and as such it had the serving character.
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    Miłość ojczyzny w pismach proroków Starego Testamentu. „Posłannictwo czy polityka?”
    Homerski, Józef (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 1994)
    Such Biblical Texts as e.g. 1K 22,1-38; 2K 6,8-25; 13,14-19; Is 7,1-17; 39,1-8 etc. show, that the prophets of Yahweh speak about political matters and therefore give impression of an interference in affairs, which are beyond prophetic sphere. But the prophets must speak about these matters, because those one were closely connected with moral principles. The necessity to preach rose from their prophetic mission, given expressly by God, to address these matters as a word of Yahweh to the people. They prophesied also, moved by the love of their nationals, because from God’s revelation they knew misery and misfortune, as a sorrowful result of the politics, which ignored the law of God and the position of Israel, as a people of Yahweh. The prophets of God as human beings, were sometimes weak-hearted men(e.g. Je 15,18-20; 20,7-9) and did not always understand their mission in the full sense of the word (e.g. Jon 4,2-4). But they were not pessimists (e.g. Je 31,33; Ezk 36, 25-27). Absolutely heart and soul devoted to God, They were ready to make any sacrifice, which demanded from them their vocation and mission (e.g. Am 3,8).
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    Pochylony nad człowiekiem (Słowo o bł. biskupie Józefie Sebastianie Pelczarze)
    Bielamowicz, Zbigniew (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 1994)
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    Schematyzm Diecezji Kamieniecko-Podolskiej. Kamieniec Podolski 1994. Wyd. Kuria Biskupia w Kamieńcu Podolskim. Skład komputerowy. J. pol. i ukr. 8ºss. 133.
    Nabywaniec, Stanisław; Lignowski, Mieczysław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 1994)
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    W ręku rady jego
    Wierzbicki, Alfred (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 1994)
    The Christian conception makes out a man as a human being created by God and Favoured with Dignity of the God’s image. The modern philosophy shows the other concepcion of a man as a self-sufficient free human being. John Paul II in his encyclic „Veritatis splendor” rejects existing on the philosophical and theological plan, the internal dispute in the matter of absolutization of human freedom as groundless. The Pope refers to the natural law, basing on the traditional teaching of St. Augustine and St. Thomas Aquinas. According to this teaching the natural law relies on participation of the human mind in the God’s Wisdom. Autonomy of the human reason would lead to the most constructive function of the human mind. A man as a person is the unit. Sovereign activity of the will is possible then, after the act of recognition the truth. Aspiration for recognition the truth unites with the social nature of a man. Faithfulness to the truth puts a man more than once as against dramatic difficulties. A man appears as an actor on the stage acting the play of life directed by God.
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    Witalistyczno-psychoidalna koncepcja życia u Wojciecha Jastrzębowskiego
    Janowska, Urszula (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 1994)
    Wojciech Jastrzębowski the structure of the material world divided into the still life and the animated nature. The still life on the animate nature he divided in respect if the essence and from the animate nature yet in respect of the aptitude. Jastrzębowski divided into a firm manner energies the animated and livesless energies too. These energies aren’t visible with naked eyes, but only across the intellect. These energies are of the origin omnithongs, because the matter oneself cannot execute on quite any change. This change has been executed by Highest Being. Jastrzębowski devote more of notice animed energies (psyches) this is: to the energies of the movement, sensperception, reflection and ethics suitable only for man. Division of the psyches proposed by Jastrzębowski, resembles Aristoteles, from this as, psyches belongs to the vertebrates and to Aristoteles as to man. Psyche of Jastrzębowski isn't of the Platon spirit of the from Matter Aristoteles, but conforments on God creature spiritual. He was acknowleging the psyche for creature, he was approach, towards Thomas of Aquino has been acknowleging spiritual autonomouce of the substancal psyche of man and as well her function which has been organing and animating creatures begins. He has been interpretin environment used from of the chemistry, biology, physics, psychology and ethics. This conception is very fascinating and it will be doing research worth.