Tarnowskie Studia Teologiczne

Stały URI zbioruhttps://theo-logos.pl/handle/123456789/13501

Tarnowskie Studia Teologiczne są naukowym półrocznikiem recenzowanym, wydawanym w Tarnowie od 1938 roku, obecnie przez Wydział Teologiczny Sekcja w Tarnowie Uniwersytetu Papieskiego Jana Pawła II w Krakowie. Obok rozpraw znajdują się w nim przekłady tekstów i komentarze do nich, recenzje polskich i zagranicznych publikacji.

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    Abp Zenon Grocholewski ambasadorem odnowy prawa kanonicznego na Słowacji
    Dudziak, Jan (Instytut Teologiczny w Tarnowie, 1996)
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    „Aby miały życie w obfitości”. Dlaczego chrzcimy dzieci?
    Noworolnik, Czesław (Wydział Teologiczny Sekcja w Tarnowie Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2013)
    The Article presents the issues regarding the sacrament of baptism as a gateway of faith, the source of Christian life and pledge of eternal salvation. Starting from considerations contained in the Document of the International Theological Commission “The Hope of Salvation for Infants Who Die without Being Baptised” (2007), author is trying to take a look on the practice of baptism of children and some elements of Catholic baptismal theology. The text is touching also the problem of limbo from the point of view of contemporary Magisterium of the Church. After presenting in synthetic form biblical fundaments of the baptismal theology, and the practice of the Church regarding the baptism of children, the text introduces to the traditional doctrine of the Catholic Church regarding the necessity of baptism of children. The paper presents then the elements of the contemporary teaching of the Magisterium regarding the sacrament of baptism with the particular attention to the statements of the Second Vatican Council, the Congregation for the Doctrine of the Faith (Instruction on Infant Baptism Pastoralis actio), The Code of Canon Law, The Catechism of the Catholic Church, and the teaching of Pope John Paul II and Benedict XVI. The texts of the Magisterium and the development of studies of contemporary theologians allow to look in a new perspective on the practice of the Church regarding baptism of children. Biblical, historical, and theological perspective of presentation of the problem leads to the conclusion that the question to be asked in relation to the baptism of children is not “whether or not baptize the children?” but “why should we baptize the children?”. The answer to that question is located in the dogma regarding salvation and in the dogma regarding sacraments as the tools necessary for salvation entrusted by Christ to the Church. The baptism is undoubtedly the sacrament of salvation. It is an instrument, which the Church has received from Jesus in order to transmit it to all the people. The task of the Church is to pass this salvation to all the people. Fulfilling Christ’s mandate, the Church from the beginnings, proclaimed the Good News and baptized. Minimalistic understanding of that command of Jesus based on the logic of order and duty led the scholastic theology to develop of the theory of limbo. The obligation to fulfil some minimum for salvation have lead to seek a solution of dilemma concerning the destiny of those who will not be able to fulfil the order directly, that is to be baptized of water, or indirectly (in voto), which refers to the baptism of desire and the baptism of blood. The scholastic theology has proposed some substitute of salvation that is the theory of limbo puerorum. Limbo would be the substitute of eternal happiness for those children, who would not have any possibility to fulfil the minimum established by commandment. From the perspective of the contemporary Magisterium, this minimalistic interpretation is insufficient. In order to understand the meaning of the sacrament of baptism we should change perspective. We must move our attention from the legal duties and conditions that the person must fulfilled in order to be baptized, and redirect it on God himself, on the One who is the source of the grace of baptism and all the spiritual gifts, all goods, which God gives to the man in this sacrament. In this perspective, baptism appears as the most precious gift of God by which Jesus Himself gives to the man the grace of faith and pledge of salvation. Baptism appears as an encounter in which God communicates with man, and endows him His love and life. The Sacrament of Baptism, especially the baptism of children, reminds a wonderful truth, which is gratuitousness of salvation. Baptism of children also proves that faith is a gift that initiates our way to the fullness of life. In this perspective, it would be difficult today to defend the theory of limbo. The Church practices to baptize the children not because of fear of the possibility of reduction and even deprivation of eternal beatitude of those who cannot fulfil some formal requirements to receive this sacrament. The practice of the infant baptism expresses the faith of the Church in the power of God’s love and His will to save every human being. God has an infinite number of possibilities to provide salvation to man even outside of the sacrament of baptism. The Church has just only such a tool, and that is why the Church baptizes the children. The faith is the gift. The salvation is the most precious gift of God. The Church therefore desires share this wonderful gift with all the children, that they may have God, and have life, and have it in abundance (cf. Jn 10:10).
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    Adam Człowiek, Anioł Stróż Polski. Orędzia dla Polski i Polaków [2009–2014], Instytut Wydawniczy św. Jakuba, Szczecin 2015, ss. 167.
    Królikowski, Janusz (Wydział Teologiczny Sekcja w Tarnowie Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2016)
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    Addrea Mariani, Le speranze e la speranza cristiana. Per un agire etico tra il „già” E Il „Non Ancora”, Bologna 2009, ss. 220
    Jaśkiewicz, Sylwester (Wydział Teologiczny Sekcja w Tarnowie Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2014)
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    Administratura apostolska jako instytucja wyjątkowa w organizacji kościelnej
    Bednarz, Jerzy (Wydział Teologiczny w Tarnowie, 2005)
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    Akademicka młodzież duchowna Krakowa (1880-1939)
    Piech, Stanisław (Instytut Teologiczny w Tarnowie, 1993)
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    Aksjologiczna nośność opinii publicznej
    Drożdż, Alojzy (Instytut Teologiczny w Tarnowie, 2000)
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    Aktualne możliwości kształcenia polskich studentów za granicą w kontekście 25. rocznicy powołania programu „Erasmus”
    Stala, Józef (Wydział Teologiczny Sekcja w Tarnowie Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2013)
    “Erasmus”, named after a Dutch humanist and theologian, Erasmus of Rotterdam, is the European Commission’s programme for Higher Education (students, teachers and institutions). It was introduced with the aim of increasing student mobility within the European Community, subsequently including the European Economic Area countries, Switzerland and the Candidate Countries. Erasmus has been one of the four sectoral programmes supported under the EU Lifelong Learning Programme until the end of 2013. The author of this article in relation to the 25th anniversary of the establishment of the “Erasmus” program describes the current educational opportunities of Polish students. Firstly, he presents the selected challenges and opportunities of cultural and educational uniting Europe. Then, the statistical outline of youth in Poland in the context of the European Union and the display of the educational offers within the framework of European programs is shown.
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    Aktualne zaangażowanie misyjne diecezji tarnowskiej w kontekście 225-lecia jej istnienia Kościół, który jest w Tarnowie – posłania misjonarzy i ich konsekwencje
    Czermak, Krzysztof (Wydział Teologiczny Sekcja w Tarnowie Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2012)
    In the above presentation the Diocese of Tarnow has shown its commitment to the missionary work at the time of celebrating its 225 jubilee. It covers the last 38 years because during that time the bishops of Tarnow have regularly sent forth the missionaries to different countries. This commitment by reading the spirit and intentions of Vatican II, had been started by archbishop George Ablewicz and then continued by successive bishops of Tarnow: namely by bishop Joseph Życiński and the bishop Victor Skworc. So far they have sent forth 118 priests to three different continents. This act harmonizes with the fourth Synod of the Diocese of Tarnow which took place in 1986. Its main motto was “Ad imaginem Ecclesiae universalis”. This life of the particular Church which in Tarnow is following the example of the universal Church is mainly expressed by sending forth the missionaries and then in cooperation with them. Their work is a huge contribution to the evangelization of the few countries in Africa, South America and more recently Kazakhstan in Asia. Upon this commitment has been placed a seal of the martyrdom of one of the sons of the Diocese of Tarnow – namely the priest John Czuba, the fideidonist, who was killed in the Republic of Congo in 1998. The missionary cooperation of the Diocese is both spiritual and material. It is done thanks to the Diocesan Missionary Work. It is expressed in constant prayer for the missionaries undertaken especially by the rosary groups, but also by maintaining the missionaries, purchase of the means of transport for them or making investments, among which are: hospitals, schools, kindergartens or home for the street children. They are used by children and adults and the priest of Church of Tarnow tend them. At present in the Diocesan Missionary Work there are 46 missionaries from Tarnow region. They work in different parts of the world: 14 of them stay in Africa, 27 work in South America and 5 in Kazakhstan. This represents approximately 15 per cent of all fideidonists in Poland. To this number we may add the secular missionaries who work in the following countries: Cameroon – there is one missionary, the Central African Republic – there are two missionaries and two other volunteers in this very country.
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    Aktualność egzegezy patrystycznej
    Paciorek, Antoni (Instytut Teologiczny w Tarnowie, 1981)
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    Akty strzeliste jako wyrazy wiary i pobożności chrześcijańskiej
    Szczych, Jan (Wydział Teologiczny Sekcja w Tarnowie Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2014)
    Enchiridion indulgentiarum of Vatican treats, among others, of prayers of aspiration (aspirations), commonly called ejaculatory prayers (ejaculations), which are complements to individual indulgences. According to the document, an ejaculatory prayer is usually very short, expressed verbally or as a thought and as such externalizes a Christian’s internal attitude. Among pious invocations, it is possible to distinguish prayers which spontaneously flow from within a believer’s inside and those that have been confirmed by worshippers’ long practice or are customarily acknowledged. A collection of these prayer formulas as well as reflection on their content shows not only a believer’s individual piety but also portrays a praying person’s depth of consciousness of salvational occurrences. Thus, aspirations, whilst preserving their simplicity and expressiveness of significance, become a believer’s undisputed proof of faith and devotion.
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    Aleksandra Usowicza wkład do badań nad dziejami filozofii krakowskiej
    Trombik, Kamil (Wydział Teologiczny Sekcja w Tarnowie Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2017)
    W artykule podjęto próbę uzasadnienia tezy o wkładzie ks. Aleksandra Usowicza CM w badania nad krakowską filozofią, rozwijaną w dwóch okresach: a) między XV a XVII wiekiem, b) u schyłku XIX i w pierwszej połowie XX wieku. W świetle przeprowadzonych analiz ks. Usowicz jawi się jako jeden z pionierów powojennej historii filozofii polskiej, publikując w latach 1946–1949 kilka znaczących artykułów dotyczących myśli filozoficznej środowiska krakowskiego z wieków XV–XVII i XIX–XX. Ponadto ks. Usowicz zasługuje na miano czołowego komentatora myśli Konstantego Michalskiego, niewątpliwie jednego z najważniejszych krakowskich myślicieli katolickich pierwszej połowy XX wieku.
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    Analogia i jej zastosowania we wczesnej filozofii greckiej
    Wolak, Zbigniew (Wydział Teologiczny w Tarnowie, 2002)
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    Analogia jako metoda metafizyki
    Kowalski, Wojciech (Wydział Teologiczny w Tarnowie, 2003)
    This article tries to describe the problem of the analogy, primarily based on the works of the Polish philosopher Rev. M. A. Krąpiec. Not taking into account the historic nature of the theme, to which the above-mentioned author sacrifices much of his own publications, the article deals with the following matters: the lexical and current (pre-scientific) understanding of the analogy, the analogousness of reality (of being), the analogy of cognition, and the analogy of predication. The term “analogy” is used in pre-scientific language, in only a vaguely defined sense. Its meaning approaches the meaning of “similarity.” However, the term “analogy” does differ from “similarity” since analogy contains dissimilarity as well as similarity. The first and basic philosophical level of the problem discussed is the analogy of real being itself in which we register relations between various components of this real being as relations between various concrete real beings. All of these relations constitute the analogical unity of reality itself and are the object of analogical knowledge. The analogical knowledge as the second level of analogy manifests itself as: metaphorical analogy, analogy of attribution, analogy of general proportionality, and analogy of transcendental proportionality. The third level of analogy is the analogy of predication appearing in our judgments where the analogical „is” is as judgmental as copula (in its cohesive, assertive and affirmative function). Judgmental predicates are analogical too.
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    Analogia jako odkrycie i narzędzie w myśleniu religijnym Jana Franciszka Drewnowskiego
    Wolak, Zbigniew (Uniwersytet Papieski Jana Pawła II w Krakowie. Wydział Teologiczny Sekcja w Tarnowie, 2022)
    Analogia jest jednym z podstawowych sposobów zdobywania wiedzy i wyrażania jej za pomocą języka tak, aby zachować realizm i racjonalizm. Drewnowski zaproponował pojęcie analogii jako „formalnej odpowiedniości”. Później, gdy zajmował się filozofią praktyczną, ujmował analogię przy pomocy schematu przestrzennego. W artykule przedstawiono przykłady wykorzystania obu typów analogii w całym dziele Drewnowskiego, w szczególności w dziedzinie teologii. Porównano też zastosowanie analogii według Drewnowskiego i Bocheńskiego do opisu dogmatu Trójcy Świętej oraz przedstawiono metodę filozoficzną Drewnowskiego jako analogiczną do metody fizyki.
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    Analogia w służbie realizmu metafizyki i antropologii
    Krzanowski, Jerzy (Wydział Teologiczny Sekcja w Tarnowie Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2013)
    1. In this article we presented a metaphysical analysis of the analogy, presenting it as an essential condition for ontological and cognitive realism. 2. We use analogy every day, both in philosophy and in ordinary life, expressing ourselves, description of reality, etc. 3. The analogy is briefly saying “similarity of dissimilar”. 4. The analogy occurs in the ontological, cognitive and language aspect (predication), providing them with realism. The main aspect is the aspect of the ontic. 5. Apart from realistic analogy, there is also the analogy in poetry and language of mysticism, called a metaphor or parable. However, it is connected with subjective and experiential human world. 6. The analogy exists primarily as a way of cognition, which reveals ontological pluralism of the world. This cognition is a reflection of analogical being in terms of its constituent compositions and both intra-being (integrating parts, essence and existence, substance and accidents, matter and form, act and potency, etc.) and inter-beings relations. 7. The analogy of cognition is realized as: metaphorical analogy, analogy of attribution and the analogy of general and transcendental proportionality. 8. In the predication we have to deal with analogy of predicates and the analogy of the predicate rule. 9. The analogical inference is an extension of analogy of predication.
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    Analogie i genealogie modlitwy w trzech religiach monoteistycznych
    Marcinkowska, Barbara (Wydział Teologiczny Sekcja w Tarnowie Uniwersytetu Papieskiego Jana Pawła II w Krakowie, 2016)
    Modlitwa jest jednym z najistotniejszych przejawów kultu obecnym w każdej religii. Ze względu na różnice występujące w poszczególnych religiach, a także uwarunkowania historyczne, geograficzne i kulturowe, modlitwa przybierała różnorodne formy i środki wyrazu. W niniejszym artykule zostały ukazane analogie pomiędzy modlitwą w judaizmie, chrześcijaństwie i islamie. Modlitwa Izraela wynikała z faktu przynależności do narodu żydowskiego, z którym Bóg zawarł przymierze. Zachowanie warunków owego przymierza stanowiło w przekonaniu człowieka wierzącego gwarancję, że jego modlitwa zostanie wysłuchana. Właściwością modlitwy chrześcijańskiej jest jej ukierunkowanie na osobę i zbawcze dzieło Chrystusa; Jego pośrednictwo stanowi zatem gwarancję skuteczności. Modlitwa w islamie stanowi jeden z pięciu filarów, tzn. podstawowych obowiązków, których przestrzeganie jest warunkiem zbawienia. Pomimo różnic występujących w wyżej omawianych religiach ich wspólną cechą jest podejmowanie dialogu człowieka z Bogiem i przekonanie, że prośby skierowane do Niego zostaną wysłuchane.