Częstochowskie Studia Teologiczne, 1975, T. 3

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Bibliografia prac ks. biskupa Teodora Kubiny pierwszego biskupa diecezji częstochowskiej (1880-1951)
Sikora, Mirosław (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
Częstochowskie Seminarium Duchowne w latach okupacji hitlerowskiej 1939-1945
Tomczyk, Czesław (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
Der erste Ordinarius von Częstochowa gründete das geistliche Seminar in Kraków, um die Ausbildung an der theologischen Fakultät der Jagiel- lonischen Universität zu ermöglichen. Die Okkupations-Geschichte dieses Seminars muss man im Kontext und engen Zusammenhang mit dem Los der übrigen geistlichen Seminare im besetzten Polen erwägen. Auf den dem Dritten Reich angegliederten Gebieten setzte sich der Okkupant mit allen Seminaren schon im Jahre 1939 auseinander. Im General-Gouvernement wählte er die Methode einer allmählichen Auflösung der Semi- narien. Unter den verschiedenen Projekten und diskriminierenden Verfügungen war die scherzlichste die Verordnung von Hans Frank vom 13. Februar 1941. Diese Verfügung verbot die Aufnahme neuer Kandidaten in die Seminarien. Von diesem Dekret nahm die Regierung von Hans Frank bis zum Ende der Okkupation nicht Abstand, trotz rastloser Bemühungen des Metropoliten von Kraków und der übrigen Bischöfe des Gebietes des General-Gouvernements. Das Verbot der Annahme neuer Meldungen führte zur Vernichtung der Seminarien. Im Seminar von Częstochowa verblieben im April 1944 nur 24 Kleriker.
Jezus jako winny krzew
Gryglewicz, Feliks (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
Inhalt der Metapher; Grund, auf welchem darf sie nicht wörtlich, sondern muss sybolisch interpretiert werden; der ekklesiologische Charakter und Christologie dieser Metapher. Die Weinstock-Metapher war nicht als eine Lehre über Eucharistie gemeint, sondern, was für die frühchristlichen Gemeinden nötig war, als eine Katechese über die Verhältnisse zwischen Christus und der Kirche mit ihrer Gläubigen.
Kongresy eucharystyczne diecezji częstochowskiej i ich znaczenie w życiu religijnym
Sikora, Mirosław (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
The article presents the beginning and development of the Eucharistic Congresses. They grew out of the ninetenth century piety in France. They were started by M.E. Tamisier, who organized the first international Eucharistic Congress in Lille in 1881. In Poland they were started by Cardinal A. Hlond. The first Congress took place in lnowrocław in 1927. Soon they were organized also in other dioceses. They took place in: Częstochowa (1928), Sosnowiec (1929), Wieluń (1931), Radomsko (1932), Dąbrowa Górnicza (1934), Kłobuck (1935) and Zawiercie (1939). These Congresses were of great importance for the young Częstochowa Diocese, erected in 1925 by Pius XI. In the model of the diocese, which Bishop T. Kubina sought in the first Christian community, the Eucharist played a great part as the factor that both united and integrated the young diocesan community. The Częstochowa Diocese, formed from a part of the Włocławek and a part of the Kielce Dioceses was much differentiated as regards the Church tradition and the economic situation. Owing to the complicated economic situation the reports presented at the Congresses spoke of social matters. The Congresses were an occasion to develop liturgy and homiletics. They were one of the greater pastoral achievements of Bishop T. Kubina.
Kościół partykularny i Kościół lokalny a diecezja
Kołodziejczyk, Miłosław (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
The article treats, of the understanding of the concept of „Particular Church”, the „Local one”, and of their relation to the diocesan Church. There is a lack of precision concerning these concepts on the level of both official Church terminology and of the theological one. Since the beginning of its existence within Christ's one Church there arose different Church communities, which are today called particular or local Churches. These communities in themselves make present and realize in their given place the whole essence of the Church of Christ. On the basis chiefly of the doctrine of the Second Vatican Council, the factors constituting the concept of the particular Church usually mentioned are the one person of the Bishop, and the Eucharist, celebrated or presided by him. The concept of the local Church is based on the criteria of a more natural and human order, such as the personality of the founder, the past, its intelectual trends, its cultural and social conditions. They impress a distinctive character on the appearance of the given community; and therefore each local Church has its own characteristics, although it makes present in itself the one Church of Christ. The concept of the local Church may be accompanied by centrifugal tendencies. The author draws the following conclusions from the total of his analyses: each particular Church is a diocesan Church and each dieocesan Church is a particular Church. The scope of these two concepts is always identical. Every diocesan Church is also a local Church, but not every local Church is a diocesan one, since the scope of the concept of a local Church may by wider or narrower than that of a diocesan Church.
Maryjny sens proroctwa Izajasza 7, 14
Grzybek, Stanisław (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
Jesajas Verkündgung 7,14 war von den ältesten Zeiten das Objekt der longen und eindringlichen Analyze so bei den Kirchenvätern wie auch bei den späteren Schriftsteller und vielen modernen Egzegeten. In diesem Artikel werden wir nicht über Emmanuel, sondern über seine Mutter sprechen. Der Prophet bezeichnet die Mutter mit dem hebräischen Wort: „almah”. Dieses Wort obwohl bedeutet nicht ausschliesslich die Jungfrau, dennoch wegen der hiesegen und in ganze Bibel ge- grauchten Kontekst, als Jungfrau übersetzt werden konnte. In dieser Bedeutung übersetzen dieses Wort fast alle Kirchenväter und mehrere moderne Egzegeten. Auf diese Bedeutung zeigt auch der Sinn des Wortes Emmanuel, das ohne Zweifel den Messias bedeutet. Also „almah” als Messias Mutter, nich algemeine Frau, sondern Jungfrau ist. In Verbindung auf obgenannten Ausführungen kann man Iz 7,14 als mariannische Prophetie bezeichnen und in dem Wort „almah”, niemand anderen als heiligste Jungfrau Maria sehen.
Metody formacji ascetycznej w Częstochowskim Seminarium Duchownym w Krakowie w latach 1926-1976
Bąbiński, Henryk (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
The article has presented the character of the essential methods of work of the Spiritual Fathers during the fifty years of existence of the Częstochowa Seminar. The whole problem has been treated as following under the headlines: The role and the duties of Spiritual Fathers in the Seminar; the spiritual formation of the clerics in the first years of existence of the Seminar; the Spiritual Fathers of the Częstochowa Seminar in Kraków. In the introductory part, treating of the, role and the duties of the Spiritual Fathers on the basis of the decrees of the Second Vatican Council, there have been described the legal and the moral aspect of the work of the Spiritual Fathers in the Seminar and the scope of that work. The methods of the ascetic formation in the years 1926-1930 were described in the further part of the article. This period was the first stage of existence and organization of the Seminar. It did not have a Spiritual Father then, and the whole burden of the formation of the clerics rested upon the Rector and the Confessors retreat masters and preachers chosen by him. On October 9, 1930 Bishop Dr Teodor Kubina, the Ordinary of the Diocese, named Fr Wendelin Świerczek, a priest of the Congregation of Lazarist Missionaries, the first Spiritual Father. The newly organized Diocese suffered from a great lack of priests for the pastoral work in the Częstochowa area, so was glad to profit by the service of a well prepared religious. During the fifty years of its existence our Seminar had nine Spiritual Fathers; here are their names and period of work: Fr Wendelin Świerczek, 9.10.1930-24.2.1936 Fr Jan Domarańczyk, 31.3.1936-15.2.1946 Fr Mieczysław Paciej, 8.6.1946-1.10.1947 Fr Dr Walenty Patykiewicz,1.10.1947-1.9.1950 Fr Mgr Stanisław Okamfer, 9.9.1950-12.6.1956 Fr Dr Stefan Bareła, 30.6.1956-9.12.1960 Fr Lic. Zygmunt Król, 28.12.1960-15.7.1963 Fr Dr Jan Kowalski, 27.6.1962-15.7.1963 Fr. Lic. Henryk Bąbiński, since July 15, 1963 the Spiritual Father of the Częstochowa Seminar in Kraków. The article describes the character of the methods and the scope of work of each of the Spiritual Fathers. Footnotes give the fundamental biographical data.
Miejsce „Oratio fidelium” we Mszy św. i jej znaczenie
Mońka, Zenon (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
Il Concilio Vaticano II nella Costituzione liturgica (art. 53) ha ripristinato antica „preghiera dei fedeli" che fu in uso nella liturgia romana dei primi sei secoli. Questa preghiera recitata alla fine della Liturgia della Parola si presenta come la risposta sulla Parola di Dio poco prima ascoltata. Tenendo presente tale senso della „preghiera dei fedeli" bisogna creare i testi di questa preghiera che riguardano nelle intenzioni sia le letture bibliche sia le varie necessita della Chiesa e di tutto il mondo.
Na styku mariologii i eklezjologii
Jankowski, Augustyn (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
The second Vatican Council, in its Dogmatic Constitution on the Church, quoted among others the statement of St Ambrose: „Deipara est Ecclesiae typus” (LG 63), developing chiefly as the „tertium comparationis” the idea of the virginal maternity, and indicating as an example the perfect union with Christ on the basis of the three theological virtues. These formulations were preceded by a pre-history both in the form of the ancient tradition of the Fathers, and in the recent achievements of biblical theology. The present article is a summary of these achievements, while indicating the possibilities of developing further analogies between Mary and the Church. The key text is the picture of „the Woman robed with the sun” (Rev 12,1-6.13.17), according to which Mary recapitulates in her person the whole faithful People of God of the Old Testament, the ideal Sion of the prophets, and begins the new People. The Church of Christ. Mary in this picture is owing to the contrast with the Dragon, at the same time the antitype of Eve, a New Eve, thanks to whom the Daughter of Zion will bring the Messiah into the world. The key contained in Rev 12 opens up the sense of the other mariological texts of the New Testament. St Luke places Mary both at the beginning of the history of Christ (Lk 1,26-38) and at the beginning of His prolongation, the Church (Acts 1,14). In the scene of the Annunciation there are echoes of the Old Testament prophecies on the Daughter of Zion (Zeph 3,14-17; Zech 9,9); what is more, „full of grace” is the antitype of the Bride, „beautiful without a flaw” (S. of S. 4,7) and the antitype of the Ark, covered by the „shadow of the glory of Yahweh” (Ex 40,34; 1 Kg 8,10-13). The hymn ,,Magnificat” shows the many connections of Mary with the history of the People of God. In the prophecy of Simeon (Lk 1,34) the future sufferings of Mary are at the same time the sufferings of the primitive Church. The mariological texts of John: Cana (Jn 2,1-11) and the testament on the Cross (Jn 19,55ff) are connected with each other on the basis of the concept of the „Hour” of the Messiah and through the use of the unsual title of „Woman”. Both the first and the second component of this description speak of the ecclesial dimension of Mary as the one who was the cause of the faith of the disciples effected by the first miracle, and was suffering under the cross the pangs of travail during the birth of the new People of God, the Church, given to her maternal care in the person of John. The words of Christ about the woman in childbirth (J 16,20) may be appried to this scene (A. Feuillet). The study of the mutual relation of Mary and the Church gives a fuller picture of the saving plan of God, throws a new light on the dogmas of the Immacultate Conception and Assumption, and in the pastoral aspect allow to evaluate better the ecclesial dimension both of virginity and of maternity.
Niektóre aspekty myśli teologicznej św. Pawła i św. Jana
Włodarczyk, Stanisław (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
We have pointed only to a fewfrom among the many theological problems touched upon by St Paul and St John. And thus, taking under consideration the coincepts of Creation and Revelation which are presented in the Old Testament as correlative although different aspects, we see that St John stresses Revelation, while St Paul accientuaties Creation. The problem of sin as presented by St Paul acquires a catastrophis character, while St John gives it a quieter one, as the rejection of truth, light and faith (Jn 15, 22). St John lacks the antinomy and the accent of fear, noticeable with St Paul (cf Rm 7). Salvation is for St John a matter of experience and an actual reality (Jn 5, 24), but for St Paul a matter of the future. The problem of justificaticm, so dear to St Paul, is not a matter of cognition, but of an interior renewal of main. St John gives a conception of justification very close to that of judgment relegated by the Father to the Son and performed by the manifestation of light (Jn 3, 19). Treating of the concept of law, John draws on the old Testament conception, understanding it as an expression of God's will directed towards man and inciting him to obedience to God. St John stresses the informative element of law, as giving testimony to Christ (Jn 5, 39). Law has also this informative character for St Paul, but in the sense of moral information which leads to justice (Rm 7, 12). The apostle opposes the law of the Old Covenant to the law of the Spirit (2 Cor 3, 7; Rm 8, 2). For him law is revealed as one of the stages of the saving plan of God preparing a new economy (Gal 3, 24). The law vanishes in the new creation, to give way to the „law of faith” (Rm 3, 27), „the law of Christ” (Gal 6, 2), the law of the Spirit (Rm 8, 2). It is necessary to note that in his doctrine on the Holy Spirit St John presents some of its points more clearly than St Paul. E.g. the Person of the Holy Spirit is presented in a clearer fashion in the Fourth Gospel (Jn 14, 26; 15, 26) than in the Letters of St Paul, with the exception of 2 Cor 13, 13 and Rm 15, 18-19, where St Paul endows the Holy Spirit with the character and action proper to a Person. Finally, speaking of the eschatology of our Authors, we may briefly state that St John assumes the vertical view of eschatology, while St Paul the horizontal one, with the Death and Resurrection of Christ as the central event (1 Tess 4, 14). The resulting differences in certain theological questions do not pertain to the substance of the problem, but are the result of a different point of view of the authors. Many factors had effected it, and among others the influence of the surroundings and cultures, the differences of interior and religious experience, and finally of temperament should be mentioned.
Pluralizm w teologii moralnej na tle pluralizmu chrześcijańskiego
Kowalski, Jan (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
Schon vor einigen Jahren hat ein hervorragender deutscher Jesuit Karl Rahner festgestellt, dass die Theologie der Zukunft eine pluralistische Theologie sein wird, obwohl sie die Glaubenseinheit der Kirche zusichern wird. Sie entwickelt sich nämlich in einer pluralistischen Gesellschaft. Rahners These hat schon eigentlich das II. Vatikanische Konzil (KK 23) angenommen. Dann mehren sich schon die Aussagen des Magisterium Ecclesiae auf dieses Thema (die wichtigste ist hier das Exhortatio von Paulus den VI. „Paterna cum benevolentiae”), welche durch eine unrichtige Auffassung des Pluralismus auf der Ebene des Glaubens und der Theologie verursacht wurden. Der Heilige Vater ist also gezwungen entsprechende Richtlinien zu geben und die Grenzen des Pluralismus so festzulegen, dass die Glaubenseinheit daren nicht leidet. Der Pluralismus ist in allen Theologischen Disziplinen möglich, also auch in der moralischen Theologie. In dieser kann mam ihn auf drei Ebenen betrachten: auf der moralischen transzendentalen, auf der moralischen kategorialen, persönalichen und gleichzeitig auch auf der Ebene der gesellschaftlich — politischen Verantwortung und endlich im konkreten Handeln. Auf der moralischen transzendentalen Ebene existiert für den Pluralismus die Möglichkeit der Vertiefung der spekulativen Grundsätze, der Auffassung der Doktrin selbst und der verschiedenen Formen ihrer Übermittlung. Der Pluralismus ist auch möglich in der Zusammenarbeit der Theologen-Moralisten mit verschiedenen philosophischen und ideologischen Richtungen. Indem sie die Form des Dialoges annehmen, können die Moralisten die durch sie vorgeschlagenen Werte wahrnehmen und ausnutzen. Bei alledem dürfen sie aber nich vergessen, dass, wenn sie nicht ausserhalb des wahrhaftigen Moralischen hinausgehen wollen, der Pluralismus seine Grenzen haben muss, über welche bereits des Apostel Paulus schrieb (1 Kor 2.3—6). Mehr kompliziert ist das Problem des Pluralismus auf den moralischen kategorialen, persönlichen Ebene, wo es sich um die Determination der Pflichten, welche verschiedene Menschen-oder Tätigkeitskategorien betreffen, als grundsätzliche und spezifische Anforderungen des menschlichen Daseins handelt. Indem man die operativen Normen der Handlung zeichnet, muss man das Entwicklungsstadium des Menschen und seine gesellschaflichen und kulturellen Lebensbedingungen in Betracht nehmen, was auf die Einführung des bestimmten Grades des Pluralismus in die moralische christliche Doktrin auf der kategorialen Ebene erlaubt. Er hat jedoch keine Anwendung auf die allgemainen negativen Normen als solche. Dagegen gibt es eine gewisse nicht sehr weite Perspektive für den Pluralismus im Bereich der Entwicklung positiver orientieren — der Bestimmungsnormen (besonders auf dem politischen, gesellschaftlichen und kulturellen Gebiet). Es gibt noch, und das heute sehr oft. Situationen, die einen einzigen und ungewöhnlichen Charakter haben, in denen der Mensch handeln und entscheiden muss. In dieser konkreten Situation sind die moralischen Anforderungen durch allgemeine Normen bestimmt (Anforderungen der Natur und des Daseins des christlichen Menschen). Ausserdem durch die absolute Originalität des konkreten Menschen, der die konkrete Handlung durchführt und durch den geschichtlichen Charakter der Situation (Plastizität). Die Hinweise des Magisterium Ecclesiae beachtend hat aber der Katholischen Moralist noch weite Möglichkeiten der pluralen Auffassung der Theologischen Disziplin, die er selbst vertritt.
Praktyka katechetyczno-duszpasterska alumnów Częstochowskiego Seminarium Duchownego
Warzybok, Ludwik (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
The catechetical and pastoral practice is an introduction of the candidates to priesthood into their future pastoral activity. In our Diocese the fact that the Seminar is situated in Cracow, far from the Bishop's seat, necessitates the organizing of this practice in the area of the Diocese, to acquaint the alumni with the conditions of their future presbyterial work. The practice has both spontaneous and planned forms. During vacation the alumni help in the occasional catechetical instruction of children and youth, e.g. preparing to First Communion or the Sacrament of Confirmation. In the years when the teaching of religion had been conducted in school, the alumni visited the lessons of religion in school and under the direction of their professor conducted a few lessons themselves during one year. When in the year 1959/60 the parishes took over all the catechetical instruction, the alumni visited the lessons of religion in the catechetical centres of the Cracow parishes. Since 1966 the practice of the alumni is conducted almost exclusively in the area of their own diocese, especially in the parishes of Częstochowa. The practice has been enlarged by adding other branches of pastoral work. It lasts from 4 to 8 weeks of continued occupations which amounts to 100 to 200 hours of exercises, of which at least a half consists of catechetical instruction. Besides the practical occupations the alumni take part once a week in seminars and lectures on different branches of specialized pastoral work. The catechetical and pastoral practice in our diocese has profited by ten years of experience, and is continually seeking better organizational methods to prepare the alumni as well as possible to their future presbyterial work.
Problem absolutu w filozofii Romana Ingardena
Kowalski, Jerzy (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
Le problème de l’Absolu apparaît dans la philosophie d’Ingarden dans un contexte plutôt inhabituel, à savoir à l’occasion d’une analyse critique de la controverse entre le réalisme et l’idéalisme, et spécialement à l’occasion de l’analyse de l’idéalisme transcendantal husserlien. En effet, d’après l’opinion idéaliste, l’existence du monde réel aurait dû être „relative” ou „dépendante” de l’existence de la conscience pure (dans le sens husserlien du mot). Pour examiner la justification d’une telle solution, Ingarden s’avance dans des considération bien détaillées concernant la nature et le mode d’existence (mode d’être) de la conscience et des êtres appartenant au monde et analyse les diverses formes possibles de dépendnce (ou de relativité) d’être. En principe, il s’agit de la dépendance ou de l’indépendance, du monde réel de la conscience pure. Cependant, au fur et à mesure du déroulement des investigations, il ressort que le monde réel manifeste effectivement une certaine relativité d’être, mais qu’il est très peu probable jue ectte relativité puisse se rapporter à une conscience (meme „purifiée”) de type humain. L’ imperfection existentielle des êtres réels (et dès lors aussi leur „relativité”) se révèle surtout dans leur temporalité, car l’existence dans le temps présuppose une aptitude au changement (dans une étape d’investigations, Ingarden envisage la possibilité de l’existence dans le temps d’un être absolument immuable, mais on peut douter sur le point de savoir si, dans ce cas, il pourrait s’agir encore de temps „concret”; on ne saurait en discuter dans ce résumé) et par conséquent une „fragilité” et une „étroitesse” („szczelinowość”, en polonais, „Spal- thaftigkeit”, en allemand) existentielles, le premier de ces moments cosistant dans la possibilité d’être anéanti, le second, dans la limitation de l’actualité existentielle („in actu esse”) à une seule phase temporelle, à un seul „maintenant”, et donc dans la nécessité de passer par des phases toujours nouvelles de l’actualité. Quant à la conscience pure, elle se caractérise également par la temporalité; en outre, elle apparaît comme étroitement liée avec une personne humaine réelle, ce qui met en question meme l’opposition initiale entre „deux régions de l’être”. Se dessine alors la nécessité d’accepter l’existence d’un être existentiellement „originaire” — c’est-à-dire, un être qui possède on soi-même (en son essence) la source de son existence, qui est donc absolument „solide” et indestructible — autre que la conscience pure ou les objets appartenant au monde. L’oryginalité des analyses existentielles d’Ingarden consiste avant tout dans le discernement de plusieurs moments existentiels (tels que: autonomie — hétéronomie, originalité —- dérivité, distinctivité — connexité, étroitesse — ampleur, fragilité — solidité, pour seulement les énumérer) et dans l’établissement de divers modes d’existence au moyen d’un regroupement différent de moments compatibles; les modes particuliers d’être constitueraient une sorte de synthèse de différents moments existentiels. Et, de fait, il nous semble que les moments discernés par le phénoménologue polonais peuvent effectivement aider à saisir des modes d’existence de différents êtres dans leur particularité. Mais au lieu de procéder d’une manière constructive (ce qui caractérise en grande partie la méthode d’Ingarden, exception faite pour l’analyse de l’existence dans le temps), peut-etre serait-il préférable de découvrir (de saisir intuitivement) ces moments, et cela dans leur rassemlement spécifique (dans leur „coexistence”, si l’on peut employer ce terme pour caractériser l’existence) dans des êtres bien concrets, envisagés sous l’aspect de leur existence. Un autre point discutable concerne le caractère épistémologique des considérations ingardeniennes. L’auteur programme ces cosidérations dans le cadre de l’ontologie, c’est-à-dire comme une analyse de possibilités pures, et définitivement comme une analyse du contenu des idées (des objects généraux), en envisageant de les comléter, dans le cadre de la métaphysique, par des investigations concernant des êtres effectivement existants. Mais ces recherches métaphysiques ne furent jamais réalisées (du moins ne le sont-elles pas, en tous cas, dans les ouvrages publiés jusqu’ici). Se posent alors deux groupes de questions: 1. quelle est la valeur cognitive de considérations ontologique et quel est le statut existentiel des idées (sont-elles vraiment absolument indépendantes des actes cognitifs?)?; 2. les analyses effectivement réalisées par Ingarden ne peuvent-elles pas etre considérées — ou plutôt réinterprétées — comme métaphysiques et non ontologiques?
Psychologiczne aspekty dojrzałości religijnej
Uchnast, Zenon (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
Religious maturity, defined as the ultimate aim of the interior process of religious development of the human individual, may be described either in terms of the characteristics proper to the mature human personality (Allport), or in terms of a mature attitude towards God as Somebody Absolutely Different (Vergote). In so much as Allport stresses the meaning of mature religiosity in the aspect of the full functioning of the personality, Vergiote accentuates in nature religiosity the full openness and readiness of the individual to keep up the personal relation to God as Someone Absolutely Different. The personal relation has the character of a dialogue, the dialogue with God, the dialogue with other people, with whom the individual is connected by the ties of community before God. In defining religious maturity as a process there were taken under consideration certain stages of development of the personal relation man ‒ God. This process may be considered in the aspect of : 1° the readiness of the individual to contract a relation with the object of religion, 2° the development of new elements in the structure of the personality (experience of self as subject and object of the relation to God), and their organization in regard to the relation to God, 3° the directing of the behaviour of the individual toward actualization of the potentiality, revealing the relation „I - God”, 4° the readiness to perfect and deepen the relation to God, 5°confidence in maintaining the personal relation to God. Having accepted the psychological point of view of religious maturity, the author stresses the disposition of man to contract personal relations with God and the direction of the changes, performed in man's personality when he experiences having been accepted by God as a person and having been invited to a dialogue with Him. The conditions of the development of this dialogue are similar to those on which depends the normal functioning to the personality, giving it a chance of a full, personal contact with other people and God. While describing the highest stage of the process of religious maturity it is therefore necessary to indicate not only the sum of the attained „perfections" (moral, ascetic, personalistic), but also the degree of the interior freedom to perfect the personal relation to God as Someone Absolutely Different, achieved by the individual, and also of the freedom in accepting responsibility for all the consequences resulting from a dialogue thus conducted.
Rola kultu w formowaniu się tradycji religijnych Izraela
Małecki, Zdzisław (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
Contemporary biblical theology indicates the role and the influence of religious cult in the formation of lsraelite religiosity during the period of transition to sedentary life, as it is described in the Book of Joshuah. Joshuah, who continued the work of Moses and was his successor, played a large part in this process. The special expression of his religious activity was the making of the covenant at Shechem, as described in Josh 24, called the Testament of Joshuah. A large part in the religious life of lsrael was played by the sanctuary of Shechem. Already in the times of the patriarchs Shechem was important as a sanctuary. Here Abraham and Jacob worshipped God. While making the covenant at Shechem, Joshuah called upon the nation to reject foreign gods. The author of Josh 24, while writing this chapter in the spirit of the Deuteronomistic theology, warned the lsraealites against succombing to the influence of pagan religion and encouraged them to be faithful to Yahweh. The return to pure faith was the rejection of foreign gods, as the author zealously recommended by the words of Joshuah. It is possible that the author has presented in Josh 24, 14-23 the tradition contained in Gen 35, where Jacob rejects foreign gods. During the ceremony of making the coventant by Joshuah the laws and prescriptions were announced to the people. The lsraelites understood Law as the will of Yahweh for the people. The narration contained in Josh 24 is connected with the cult and contains the legislative tradition. The lsraelite nation, after having entered Canaan, found new conditions of sedentary life. This implied the need of creating new regulations and adapting them to new conditions. Josh 24 may be called a short on Joshuah's law-giving to the lsraelite nation, while worshipping Yahweh. This legislation was connected with the sanctuary as, the place inhabited by Yahweh. Joshuah gave the law to the people by His authority and as an expression of the will of Yahweh for His people. The people convoked promised to keep all the regulations of this law to show their faithfullness to their God.
Sakramentalna natura Kościoła w ujęciu Otto Semmelrotha
Siudy, Teofil (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
Modern theology is searching for the way to penetrate the mystery of the Church. One of them is the so called Sacramental Ecclesiology. This trend is represented among others by the German theologian, Otto Semmelroth S.J. The article presents his views on the subject. The understanding of Christ as the „Type of all sacramentality” and the Trent dogmatic definition of a Sacrament („a visible sign, effecting the invisible grace which it designates”) constitute, according to this author, the foundation of the sacramental conception of the Church as the Mystical Body. While referring the classical differentiation of „sacramentum”, „res et sacramentum” and „res” to the Church, Fr Semmelroth presents successively the elements of its sacramental structure. The function of the sacramental sign („sacramentum”) is carried out in the Church by the community of her members. This community is treated in its integrality: joining the reality of its intentional order (the unity of members, the common will, the similarity of action, natural religious forces) to the external, purely material reality in the sense of an agglomeration of human individuals. The sacramental sign of the Church society points and conducts to the saving work of Christ („res et sacramentum” of the Church). It is the work of the Divine Mediator who comes from the Father to humanity and returns from humanity to the Father. According to Fr Semmelroth, the bipolar structure of the Church reflects this work of Christ in the Hierarchy (the Office) and the Community of the faithful (the commune). The sacramentality of the Church, as Fr Semmelroth presents it, consists in the of relation polarity between the Office and the Community. The saving work of Christ, made present in the structure of the Church, conducts finally to grace, to the life of the Holy Trinity. The Father (He Who„gives” in the intra-trinital relations) is reflected in the Hierarchy, the Son („He Who receives”) in the community of the faithful, and the specific „image" of the Holy Spirit (He Who proceeds from the fruitful union of the first Two Persoms) is the fertility of the Church, realized in its members. Fr Semmelroth indicates the fuliest approach to the sacramental nature of the Chuch by pointing to God's Trinitarian life reflected in the structure of the Church, as its deepest and final reality („res”).
Seminarium Duchowne Diecezji Częstochowskiej w Krakowie w wypowiedziach biskupa Teodora Kubiny
Związek, Jan (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
Parmi les tâches qui s’imposèrent au premier évêque de Częstochowa, l’organisation du Grand Séminaire était des plus importantes. Cette obligation lui venait d’une part des exigences du Droit Canon, et d’autre de la situation actuelle du diocèse qui ressentait un grand manque de prêtres dans les premières années de son existence. 257 pretres à peine travaillaient parmi les 900.000 fidèles, y compris ceux qui s’adonnaient a l’enseignement de la religion aux écoles. Il fallait des prêtres pour desservir de nouveaux postes de travail pastoral, pour remplir les tâches dans les institutions diocésaines et les organisations religieuses. La seconde guerre mondiale causa un nouveau vide dans les rangs du clergé, quand 62 prêtres furent assassinés par les Nazis dans les camps de concentration ou sur leurs postes d’activité pastorale. Msgr. Kubina décida de bâtir le Séminaire a Cracovie, ce qui permettait aux de suivre les cours de philosophie et théologie a l’Université de Cracovie. Le Séminaire fut érigé le 2 X 1926, et les Séminaristes logeaient dans le couvent des PP. Bernardins. En printemps de l’année 1928 on commença la construction du bâtiment pour le Séminaire, du côté sud du mont Wawel. Les offrandes des Polonais émigrés en Amérique, ainsi que des pretres et des fidèles du diocèse fournirent les fonds neccessaires et la construceion fut finie en 1930. Pendant la II querre mondiale les Allemands occuppèrent le bâtiment, en expulsant les Séminaristes. Les nouvelles vocations sacerdotales étaient aussi l’objet de la sollicitude de Msgr. Kubina. Dans ses lettres pastorales et ses appels aux fidèles il encourageait les jeunes a entrer au Séminaire. Le Gymnase Épiscopal a Wieluń devait aussi pourvoir à ce besoin. Aux candidats trop pauvres pour couvrir les frais de l’éducation il assura un enseignement gratuit. Les Séminaristes étudiaient à la Faculté Théologique de l’Université de Cracovie, y accédaient aux grades universitaires et après les études l’évêque les employait au travail pastoral dans le diocèse. Le Séminaire, quoiqu’il se trouvait sur le terrain de l’archidiocèse de Cracovie, dépendait uniquement de l’évêque de Częstochowa. C’était lui qui nommait les Supérieurs du Séminaire, pourvoyait à son existence matérielle ex et assurait les ordinations sacerdotales. Nous avons cité dans l’article ci-dessus les énonciations de Msgr. Kubina au sujet du Grand Séminaire du diocèse de Częstochowa. Elles concernent la construction du bâtiment du Séminaire, la recrutation des vocations et la position légale du Séminaire dans la capitale de l’archidiocèse de Cracovie, et font preuve d’une grande sollicitude de Msgr. Théodore Kubina envers le Séminaire diocésain pendant les 25 années de son activité comme chef du dioecèse nouvellement crée.
Struktura literacka opowiadania o Gedeonie (Sdz 6-8)
Długosz, Antoni (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
The history of Gideon described in the Book of Judges 6-8 represents the silhouette of this person on the basis of the latest report of the source materials; the same sources had been used for the elaboration of the major part of the Book in question. There have been two hypotheses trying to explain the forming of the materials for Gideon's history: one Pentateuch hypothesis and another hypothesis of the living tradition. The followers of the Pentateuch hypothesis consider that in Gideon's history the sources J and E are to be found - these having the same history as the sources J and E in the Pentateuch. The above sources had been unified by an unknown redactor, who has completed them with his supplements. In turn the first compilation of the source materials on Gideon ‒ as transferred by an Jahvist and an Elohist had received during the exile a deuteronomic frame as Well as a new redaction done by a priest. The Pentateuch hypothesis of sources is inacceptable for two important reasons: once it is cutting the text dividing it into various pieces, bound together often artificially, and then it does not explain the theological idea of this story, which has beem written first of all for didactic Purposes. Therefore many modern investigators propose to admit the so called hypothesis of living tradition instead of it. The fact that the text of Jdgs. 6-8 is not uniform and contains some difficulties and repetitions suggests manifold tradition contributing to its origin. The contrast of particular episods, differences in the names of Madian's rulers and contradictions in the text let us to admit manifold tradition. The followers of the hypothesis of the living tradition confirm accordingly that an important part of materials to the history of Gideon dates from the pre-deuteronomic period. From the above materials, which have been included in the biblical description of our heros activity we can distinguish old tradition from the period of Gideon's life and later compilations of this traditional material with some modifications and amendments done by redactors compilaters. The next tradition on Gideon in the form of unified stories has been elaborated by deuteronomic redactors, who, following the essential religious and moral assumptions have worked over the old tradition complexes including them into their own theological frame. Due to the work of redactors compilaters the fragments of Gideon's tradition have been unified into bigger units. When elaborating separate stories the authors had been adding some parts of their own information in order either to make a logical whole from the gathered tradition materials or to meet the assumptions of the compilators. The tradition materials on Gideon unified by redactors compilaters had been subject to different modifications. Trying to distinguish particular tradition layers from the text being of interest to us ‒ it seems that we are able to seize at least a few of them. Some of them, being of a purely secular character, are interested in Gideon's private life their chief attention being attached to his position in the family and in his generation. This tradition may be called „heterodox”. Other tradition looks at Gideon not only as a representative of one tribe but also a hero in command of a few tribes. The „orthodox” tradition shows Gideon in this way, transforming him from a hero of one tribe into a hero in a wider sense. Some other tradition is including Gideon into the circle of people especially distinguished by God. It seems that „heterodox" tradition belongs to the oldest one on Gideon, where he remains a hero of one clan, a hero of a clearly secular dimensions, a hero solving individual controversies concerning his family and his clan. The traditioin which makes Gideon a hero especially distinguished by Jahve is showing former survivals and events of a given tribe as a continuation of healing activities of Jahve. It looks at the history of Gideon as at the continuation of the history of the deliery begun with the leaving Egypt by Israel. Hence Gideon becomes a tool in the hands of the same God, who once had saved his people through Moses Having learned of former deeds of Gideon in places him at an equal level with Moses and the Midianites defeat is treated as an analogy to the liberation from Egypt. It looks like that the tradition on Gideon has been drawn up in the Kingdom of lsrael. The further fate of Gideon's tradition is connected with the circumstances of the origin and drawing up of the whole Book of Judges.
Wpływ niewoli babilońskiej na życie religijne Izraelitów
Matras, Tadeusz (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
The final loss of state independencte in the year 586 B.C. and the period of the Babylonian Exile were not meaningless for the religious life of the lsraelites. A parallelism of facts must be perceived in the biblical history of Israel. The fall of the statehood was corelated with the fall of the religious spirit of lsrael. The weakening of faith in Yahweh and the introduction of an idolatrous cult in Jerusalem and her surroundings contributed in a large degree to the weakening of the national ties. The frequent yielding to foreign influences, especially to parties with antibabylonian tendencies and trusting to Egypt prepared the way to captivity. The final blow, the conquest of Jerusalem and the destroying of the temple were understood as a clear sign of God's punishment which the Chosen People had drawn upon themselves. The large number of the deported did not depopulate the country entirely. Those who remaineid preserved assiduiously the cultural and religious heritage of lsrael. When is strengthened by those who returned from exile, this allowed them to rebuild the country and organize society and the religious life within it. The settlement of the deported lsraelites in the different regions of Babylon did not sever the national and religious ties. The difficult conditions of the beginnings of the exile allowed the lsraelites to understand and analyze the mistakes they had committed and consolidate their action more and more. Their characteristic exclusivism safeguarded the „Remains of lsrael” from the assimilation of foreign gods and their cults. The devoted and zealous activity of the prophets tended to convert the deported lsraelites and strengthen their fidelity towards Yahweh. The Babylonian exile, in spite of the danger of the influence of foreign deities, contributed to consolidate the religious monotheism, to deepen personal piety, to awaken the consciousness of personal responsibility and to lead to a religious renewal. The „Remains of lsrael”, returning to their country from the land of the Euphrates and the Tigris, brought back a deeper understanding of their faith, and a stronger and more profound attachment to the Yahvist religion.
Zagadnienie wieczności wszechświata a teoria stanu stałego
Życiński, Józef (Częstochowskie Wydawnictwo Archidiecezjalne "Regina Poloniae", 1975)
The article presents an attempt of critical analsis of the steady state theory presented by H. Bondi, F. Hoyle and T. Gold. Radically different conception of creation of the matter in the frame of this theory causes a doubt if it is not necessary to modificate or even to refuse proposed up to the present forms of argumentations for the temporal beginning of the Universe. In order to explain this question here one analysed at first the degree of confirmation of the theory and afterwards its philosophical consequences. During 25 years of existence and development of theory it was to be possible to eliminate some solutions, which critically estimated the steady state model of the Universe, only by reason of its supposed contradiction with previously accepted philosophical and methodological assumptions; however empirical basis of theory reduced simultaneously. The revision of scale of distances, the radioastronomical observations, the discovery of quasars and of cosmic microwave background radiation, and last the Geroch's, Hawking's and Penrose's theoretical analyses prove the existence of singular moment in history of the Universe - denying conception autors of the steady state theory. Independently from empirical tests and theoretical analyses some dissolutions of theory seem consequently to lead to an irrationalism; so is with conception of creation of the matter. If the autors of theory expressed merely the opinion that this process cannot be explained with immanent forces of the nature and left the possibility of philosophical analysis which could aim to discovering the reasons of rationality of this process - their conception could be possible to accept. But Hoyle, W.H. Mccrea and Bondi do not undertake a try of causal analysis of creation of matter treating their dissolution as definitive and exclusive and eo ipso consider all causal interpretations of creation as meaningless and unprofitable. Such opinion leads to reproach (setted both by scientists and philosophers) of irrationalism and of acceptance of miraculous phenomena within physical theory. Even if some particular assumptions were modificated (how Hoyle has it done) and some specifical trials of adjustment of theory with natural sciences data were undertaken, it could not be an argument for eternity of the Universe. Fact of eventual stationarity of actual form of the Universe does not imply the eternal existence of matter because the Universe could have the temporal beginning and then could exist as stationar. The actual stationarity does not exclude the possibility of the singular moment in the past. Then the elaboration of a proof that the continuous creation of the matter was enduring from eternity is impossible.

Przeglądaj

Przeglądaj Częstochowskie Studia Teologiczne, 1975, T. 3 wg Tytuł