Studia Ełckie, 2016, T. 18, nr 2

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    Dziennikarska krytyka władzy sądowniczej i jej przedstawicieli
    Korzeniewska-Lasota, Anna (Wydawnictwo Diecezjalne Adalbertinum, 2016)
    Freedom of speech and, stemming from it, freedom of the press, are unchallenged grounds of every democratic society. The author relying on the limits of the allowed journalist criticism, normatively outlined and earned by the judicature and doctrine, considers the issue of applying the limits to judges. It is also indicated that protecting judges from unjustified criticism is necessary and the range of this protection should be wider than the range specified by the legislator in relation to politics and people holding social functions.
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    Eklezjologia pastoralna i nowa ewangelizacja – inspiracje z nauczania papieża Franciszka na podstawie adhortacji apostolskiej „Evangelii gaudium”
    Sawicki, Ryszard (Wydawnictwo Diecezjalne Adalbertinum, 2016)
    Apostolic exortation of Holy Father Pope Francis „Evangelii gaudium” was published in 2013 after the Synod of bishops which was dedicated to THE NEW EVANGELIZATION FOR THE TRANSMISSION OF THE CHRISTIAN faith but we can also treat it as a major document of pope’s Francis pontificate. Article presents vision of the pope’s Francis church which is concentrated more on the existential than essential dimensions. The analysis of pope’s Francis teaching was done in three dimensions: 1) the joyful proclamation of the Gospel through the new evangelization 2) pastoral conversion and missionary task of the Church 3) poor Church for the poor. Exhortation is an invitation to explore inside the Gospel an authentic joy and power which is able to change the modern world. Exhortation is an invitation to announce the Gospel to the modern world and impulse to manage urgent tasks of New Evangelization.
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    Istota wprowadzenia Karty Laickości Szkoły Francuskiej
    Szewczyk, Roman (Wydawnictwo Diecezjalne Adalbertinum, 2016)
    The French Revolution sought to discover the way to view freedom. At the end of the Revolution, they proclaimed the Declaration of the Rights of Man and of the Citizen. In French society, these fruits of the Revolution were considered something sacred. Paradoxically, in a country that did so much to cleanse public life of religious factors, the same state has begun to create a religion of the state. All of the process after the Revolution, in particular, the Law of 1905 regarding the separation between the state and the church, has fortified the idea of secularism in French society. This process of the state was introduced in the schools because they wished to construct a society which was entirely secular which believed in the values of the Republic. They therefore made divisions between the public schools and the private ones. The public schools had a secular and a national character. The substantial difference between the schools was that in the public schools, the teaching of religion as a separate subject was expelled and the religious issues in the teaching curriculum was reduced to the minimum. It appeared only as a background in the historical issues. Commenting on the Charter of Secularism, I seek to respond to the question – what happened which caused them to introduce this Charter of Secularism in the schools? We find the first response in the actions of the young people who want to be respected along with having their religious systems respected. Such problems arose when the French introduced the prohibition of religious symbols. However, the prohibitions did not resolve the problem. They therefore invented and introduced the Charter of Secularism of the French School. This is a kind of new way of presenting the idea of secularism to the students. The Charter was implemented as a way of reinforcing the prohibitions which had been previously introduced. It repeats the ideas which have been presented in the schools since the end of the French Revolution. Looking at the Charter, we have the impression that it is simply a repetition of the same phrases – that it is pure theory that has nothing in common with the reality. However, the French Ministry of Education always creates new initiatives which promote the presence of secularism in the schools. Unfortunately however, they do not look at the problems of the young people. They don’t want to understand their identities and especially, their religious identities.
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    Kryzys prawdy i wolności wyzwaniem moralno-wychowawczym
    Kluz, Marek (Wydawnictwo Diecezjalne Adalbertinum, 2016)
    In the era of contemporary moral crisis, diverse problems and menaces of today’s world, proper education and in particular the right education of understanding and feeling truth and freedom plays an essential role. Education of a young person for these values is fulfilled best in a family because a family influences young person’s life to great extent. If education did not introduce these values, it would be harmful not only for the young person but also for the whole community. A strong position of family as the source of truth and responsible freedom should influence and inspire all institutions and people engaged in educational process, which should always be integral: It should comprise a person fully and all his or her fields of life where his or her vocation should be fulfilled.
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    Opus Aid “Ad Gentes” in Service of the Missions
    Sobolewski, Zbigniew (Wydawnictwo Diecezjalne Adalbertinum, 2016)
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    Pedagog szkolny jako realizator procedury „Niebieskie Karty”
    Zellma, Anna (Wydawnictwo Diecezjalne Adalbertinum, 2016)
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    Sprawozdanie z konferencji naukowej „Małżeństwo naszych czasów – wyzwanie dla ustawodawcy”
    Ćwikliński, Grzegorz (Wydawnictwo Diecezjalne Adalbertinum, 2016)
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    Stanisława Kamińskiego koncepcja teologii jako typu poznania naukowego
    Jasiński, Karol (Wydawnictwo Diecezjalne Adalbertinum, 2016)
    The purpose of this paper is the presentation of Stanislaw Kaminski’s concept of theology as a type of scientific knowledge. In the first part the author discusses the relationship between theology and philosophy and in the second one describes theology as a science. Kaminski strongly emphasizes the relationships between theology and philosophy. Their basis is not only the man whose thinking seems to be imbued with a certain philosophy, but also a metaphysical moment of every religion and similar object of both branches. They had the form of antagonism or subsidiarity. They are complicated at the moment of departure in theology from classical philosophy to contemporary trends, which are not always compatible with it. In Kaminski’s opinion theology must use the achievements of philosophy (especially its conceptual apparatus and methods), but can not be mixed or reduced. Kaminski states clearly that theology is a distinct type of scientific knowledge. Its specificity lies in the use of the supernatural sources. He also clearly defines the object of theology – it is not God, because there is no possibility of direct recognition of any supernatural being in science, but rather empirically perceptible religious event (Christian) in all its aspects (historical and cultural, natural and supernatural). The subject determines also the method, which is not homogeneous. The theologians use a variety of methods, drawn from the philosophical sciences, humanities and social sciences.