Seminare, 2002, Tom 18

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    Błogosławiony papież Pius IX wobec problemów swojej epoki (1846-1878)
    Lis, Krzysztof (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
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    Czy postawy religijne mogą sprzyjać resocjalizacji skazanych?
    Pol, Dezyderiusz Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
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    Duchowni polscy ‒ dobrodzieje salezjańscy z lat 1898-1938
    Pietrzykowski, Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
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    Duchowość wychowawcy w stylu św. Jana Bosko
    Klawikowski, Zenon (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
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    Duszpasterstwo polonijne w Szwecji a podtrzymywanie kultury polskiej i integrowanie Polonii
    Chamarczuk, Mariusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
    In the history of Polish emigration after the Second World War there have been many important events. This community being spread all over the World has to confront many new circumstances. It has to face up to new challenges in the areas of culture, finance and politics in order to safeguard its identity. After more then 50 years of struggle to protect the most important elements constituting the national culture and a strife to keep the family traditions helping in all the attempts to free Poland from the yoke of a communist system, a new challenge rises posing a new question: what should be developed and which values should be strengthened as well as the question around what should the Polish communities abroad unite. This essay shows the importance and the role of the pastoral care among the Polish community in Sweden. An activity that has a goal of supporting and developing Polish culture, building unity between the Poles in diaspora, supporting the Polish families in the upbringing of children and youths and strengthening the ties with the country of origin. To summarise, this is an attempt to show the value and lofty role played by Polish Catholic Mission within the catholic church in Sweden in the process of strengthening the Polish culture in a multinational society who’s greatest challenge is building cultural integration.
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    Dziecko a reklama. Edukacja czy manipulacja?
    Niewęgłowski, Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
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    Feliks Nowowiejski. Wielki kompozytor i patriota
    Olbert, Joanna (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
    Feliks Nowowiejski, the author of the music of the one of Polish national songs „Rota” („The Oath”) was born on 7th February 1877 in Barczewo, in the region of Warmia. He was raised in a very religious and patriotic Polish family. At that time, Warmia belonged to Prussia, where Poles were subjected to the very intensive germanization policy. That is why Polish language could be used only at Nowowiejski’s home, while outside of it only German was allowed. This resulted in his being much more fluent in German then in Polish ‒ in the following years it was the reason of accusing him of favouring the Germans. His musical skills and interests had been discovered already in his youth. He attended Seminarium Musicum ‒ Monastery School in Święta Lipka. He was awarded first prize at „The British Musician” contest in London in 1898 for the march „Pod sztandarem pokoju” (Linder the Banner of Piece). In the same year he started music studies in Berlin. In 1902, he received a Meyerbeer Prize for an Oratory „The Return of the Prodigal Son” This Prize initiated artistic tours to Germany, Italy, France and Belgium. This stay in the foreign countries evoked his national consciousness and Polish identity. He started to propagate Polish music and compose his own patriotic songs. Since composing two oratories „Quo vadis” (1903, based on the Henryk Sienkiewicz’s novel with the same title) and „Finding of the Holy Cross” Nowowiejski was known in Europe and Americas. In 1909 he was appointed to the post of the Music Director of the Musical Society in Cracow. In 1910, Nowowiejski composed the music to „Rota”, the poem written by Maria Konopnicka. The song was created on the occasion of unveiling the Grunwald Monument, during the celebrations of the 500th anniversary of the Battle of Grunwald. In 1911 he married Elżbieta Mironow-Mirocka, who gave him five children. In 1914 he left for Berlin once again, where he worked as a composition professor in the Conservatory. This job was interrupted by the World War I. As a Prussian citizen he was called up by the army. After the war he gave numerous concerts, where he included Polish national songs and patriotic compositions. Because of this he was not allowed to enter Music Academy in Berlin. In 1919 he came back to Warmia, where he took part in the national plebiscites in Warmia and Masuria. He gave a concert in support of the Committee, which fought for joining those regions with the Polish state. Among participants of the concert were Papal Nuncio Achilles Ratti (who later became Pope Pius XI) and Ignacy Jan Paderewski. After the plebiscite, which was unfavourable for the Polish state, Nowowiejski emigrated to Poznan, where he acquired a post in the State Music Academy and School, where he worked until 1927. In Poznań he composed numerous works of patriotic music, among other things: „Hymn Powstańców Śląskich” (Anthem of Silesian Insurgents), „Hymn do Polaków za granicą” (Anthem to Poles abroad), „Marsylianka Wielkopolska” (Wielkopolska’s Marseillaise). A famous opera „Legenda Bałtyku” (The Legend of Baltic Sea) was also written in Poznań. In 1936 he received an Award of Honour from the Union of Polish Choirs and Instrumental Groups for strengthening of musical culture in Poland. Religious music played a special role in Nowowiejski’s life ‒ in all stages of his career he composed religious or even liturgical works. He was a profound believer and a practising Catholic. In recognition of his work in this field, he was named a Papal Chamberlain by Pope Pius XI. In 1936 he was also decorated with Polish Order of Polonia Restituta Commander’s Cross. After the outbreak of the World War II, he was arrested by gestapo. He was released after interrogation but for fear of persecution he remained hidden. Finally he left for Cracow, where he continued his work in spite of living under difficult conditions. Unfortunately, in December 1941, cerebral haemorrhage precluded his further work. After the war, Nowowiejski returned to Poznań, where he died on 18th January 1946. His friend, Cardinal August Hlond SDB, bid him a last farewell in Poznań Parish Church. His body was laid to rest in Poznań’s „Skałka”.
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    Francis Desramaut, Spiritualità salesiana. Cento parole chiave, (= Spirito e vita, 31), LAS, Rzym 2001, s. 703.
    Chmielewski, Marek T. (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
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    Integracja społeczno-religijna polskiego emigranta w posłudze duszpasterskiej chrystusowca (Schemat refleksji na początku XXI wieku)
    Neckel, Wojciech (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
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    Integralny charakter posłannictwa Kościoła
    Gocko, Jerzy (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
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    Jezus Chrystus jako „traumaturg”. Afrykański model chrystologiczny
    Majcher, Zbigniew (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
    For twenty centuries already the unlimited and redemptive presence of God in the man Jesus ‒ the fundamental fact of the Bible and the most original matter of revelation ‒ has been the object of continual reflection. Men of all times and different places approach this mystery with predetermined images and associations of the socio-economic and spiritual milieu in which they live and, as a result, there are always new and different lights on the unique mystery of Christ. The same mystery of Christ arrived at in diverse ways finds wide varieties of expression. A new accent characterizes the contemporary approach to the mystery of Christ. For instance in modern African theology, especially in the last three decades contextual African Christology has developed. A well understood theology of inculturation helps to approach Christ with the African mentality. African Christology is based on African traditional socio-religious models. Jesus Christ seen as traditional healer is one of the main models of contemporary African Christology.
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    Kapłani i diakoni w posłudze współczesnemu małżeństwu i rodzinie w świetle najnowszych wskazań Kościoła
    Bieleń, Robert (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
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    Kardynał August Hlond jako promotor laikatu
    Sakowicz, Eugeniusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
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    Katechizm Kościoła katolickiego w kontekście przemian religijno-moralnych w społeczeństwie polskim
    Mariański, Janusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
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    Koncepcja człowieka w logoterapii
    Marchwicki, Piotr (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
    Every psychological school possesses more or less consciously assumed concrete anthropological conception of human nature which underlies its foundations. Although that conception is not always overtly proclaimed by the followers of a given school, however it is possible to recognize anthropological elements inherent in that school e.g. implicit assumptions or axioms concerning human nature. The so-called „free of assumptions” or fully independent and objective psychological approaches do not exist, seemingly as do not exist „free of assumptions” philosophical traditions they are connected to. The purpose of the present article is to delineate the conception of man in developed by V. E. Frankl logotherapy which constitutes ‒ beside A. Adler’s individual analysis and S. Freud’s psychoanalysis ‒ the third great Viennese psychotherapy school. Logotherapy is a psychological and psychotherapeutic approach that openly admits its connections to philosophy. Consequently, anthropological foundations of logotherapy are explicitly spread by its followers and interested in this issue scholars do not have to analyze ‒ how it is frequently necessary in case of other psychological approaches ‒ its sensu stricto psychological propositions to discover the tacit philosophical assumptions and axioms in its background. The first issue discussed in the present paper is the logotherapy’s polemic against reductionistic and deterministic conceptions of man which constitutes an expression of the logotherapeutic concern for taking into account in psychology and psychotherapy the complete and unfalsified picture of human nature. Then, anthropological assumptions underlied the foundations of logotherapy are presented. Those assumptions differ from criticized reductionist conceptions in that that they confer the key-place on the spiritual dimension that unites multidimensional human existence. Subsequently, the anchored in the spiritual dimension specifically human phenomena of freedom, responsibility, and striving for meaning in life and values are delineated. Finally, the place and meaning given by the logotherapy to the human need for religion and religiousness is outlined.
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    Kult Maryi w liturgii bizantyjskiej
    Bartosik, Grzegorz M. (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
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    Lektura Pisma Świętego „w Duchu” w świetle „Commentarius in Mathaei Evangelium” biskupa Hilarego z Poitiers
    Kołosowski, Tadeusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)
    Article presents on example Comment to Gospel of Matthew method of interpretation of Holy Scripture, which applied Saint Hilary, bishop of Poitiers. Analysis of fragments of this comment shows, that Hilary of Poitiers did not confine only to discovery in Bible of literal sense, which teaches about real facts of history, but he searched for first of all spiritual sense across applying allegory, typology, anagogia and moral sense. This spiritual sense manifests truth about salvation of man.