Resovia Sacra, 2006, Tom 13

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Analiza zróżnicowania stopnia spójności przekonań religijnych w grupie młodocianych przestępców
Zieliński, Janusz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
The majority of the Polish people consider themselves to be Catholic and they claim to cherish the traditions of their forefathers, based on prosocial values. If so – given such a high percentage of righteous people, who are eager to help others and approach others (‘fellow human beings’) with empathy and compassion – where do a variety of offenders come from? Why is the Christian faith not a factor which – as such – may prevent believers from committing misdemeanours, as well as control and correct socially unacceptable behaviour? There is a growing number of scientific publications on the offenders’ attitudes to religious practices. People sentenced to imprisonment are classified using different criteria and then the percentage is determined of those who take part in religious services. Then the offences the convicts have committed are matched with the degree of intensity of their religious beliefs. The attitudes to the faith, as declared by the offenders, are frequently very different from their manifest behaviour. Juvenile offenders – probably due to the lack or inadequate internalisation of the values appreciated by the society – undergo a religious crisis. I assume that this results from, inter alia, the upbringing model indirectly referred to in the respondents’ statements. The lack of the possibility to get an insight into one’s own self or to examine ones’ conscience with the use of a religious doctrine makes it easier for the convicts to resort to a wide range of excuses which ensure their internal equilibrium. It turns out that the ‘deficit of fear’ or a certain internal drive or temptation, which are manifest in the majority of offenders, make it easier for them to embark on socially risky behaviour (J. Zieliński, 2004). My search for the answers to the foregoing questions leads to a conviction that it is necessary to conduct an analysis of the aforesaid religious attitudes in terms of their consistency. Such a research procedure has also been proposed by W. Chaim (1991).
Brat Roger z Taizé – zakonodawca i męczennik chrześcijański
Mandziuk, Józef (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Dokumenty Prvního Vatikánského Koncilu. Pracovní překlad (Dokumenty pierwszego soboru watykańskiego. Przekład roboczy), Praha 2006, s. 98.
Pelc, Bogdan (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Działania komunistów wobec Kościoła rzymsko i greckokatolickiego na terenie południowowschodniej Rzeszowszczyzny w latach 1944-1947
Basak, Waldemar (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
After World War II the Catholic Church in Poland had to face hard tasks concerning the renewal of religious life in new socio-political conditions. The concept of the state introduced by communists could be achieved only by lessening the role and status of the Catholic Church in the society. The actions taken against the Roman-Catholic Church by the Security Apparatus were, in fact, restricted to observations of the clergy and checking suspicions of contacts with the underground resistance movement. However, the first repercussions struck the clergy in the Rzeszów area as early as between 1944 and 1947. They concerned mainly the priests actively involved in the fights for independence during the war, and connected with anticommunists after the war. Much earlier the repercussions were aimed at the Greek Catholic Church. Imprisonment of bishops and priests, as well as the repatriation of the majority of the faithful caused the decline of the Uniat Church. The fate of this Church was sealed with the ‘Wisła’ Operation, which resulted in moving the clergy to the west and north of Poland, taking them to the Soviet Union and imprisoning at the Main Labour Camp in Jaworzno. During the next years the relations of the Church and the State were gradually declining as the result of moving away from the lawful norms.
Egzystencjalna godność chrześcijanina – podstawą dla jego postępowania moralnego (Rz 14,7-9)
Zdziarstek, Roman Stanisław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
In the dialogue with the addresses of his letters, Paul gives various reasons to motivate them for just moral actions. The crucial reason on which Paul grounds his argument is the new existential dignity received in Baptism. Romans 14:7-9 is the representative text which discusses the relationship between the new dignity of the Baptized and their actions. The baptismal initiation (ontological level) makes Christians the property of Christ: their lives should be oriented but toward Christ Himself (moral level). In other words, the ontological dignity of Christians conditions their moral actions. As being-of-Christ, they must live and die for Him. Moreover, already in the zone of Christ’s dominion, they should subdue their entire comportment to Him for only in this way they can ensure a proper spiritual growth. By living for Christ in the present, the Baptized already actualize their ultimate vocation to become the definitive property of Christ (1 Cor 15:23) and God the Father for eternity (Eph 1:14).
Etyczne aspekty przeszczepiania narządów
Gubała, Wacław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Godność i podmiotowość człowieka a eutanazja
Biesaga, Tadeusz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
The article addresses dangers of destruction of dignity and subjectivity of man which arise from the part of secular culture. The culture is losing sensitivity to God and diminishing the value of man. This hedonistic and utilitarian culture particularly attacks the weaker, that is, sick and dying people. The struggle with suffering is made into the fight against the sufferers and into the elimination of them. These kinds of practices are theoretically supported by some of bioethicists. They claim that the value of human life depends on its biological and psychological quality. In this way, they exclude some people from the community of persons. The article, arguing from the position of the personalist ethics, opposes any new theoretical and practical forms of the discrimination against man.
Henryk Komański, Szczepan Siekierka, Ludobójstwo dokonane przez nacjonalistów ukraińskich na Polakach w województwie tarnopolskim 1939-1946, Wrocław 2004, s. 1182, fot. 379.
Mandziuk, Józef (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Instytucja prefekta szkolnego w diecezjalnym ustawodawstwie synodalnym w Polsce w latach 1983-2005
Adamczyk, Jerzy (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Kara śmierci z filozoficznego punktu widzenia
Ślipko, Tadeusz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
The article illustrates a few theories supporting the acceptability of the capital punishment from the ethical point of view. The author of the article, Pr. Prof. Tadeusz Slipko draws his own original concept based on defining aggression as a wrongful deed in moral context. An aggressor performing such a deed puts himself aside the moral order, so he deprives himself of personal dignity, he „resigns” from it. The legal authority depriving him of life by performing capital punishment and defending objective values, acts according to the moral order. The weakness of this argumentation is its only theoretical analysis of ethical values and norms without referring to concrete cases of people and their criminal acts. However, the vital issue mentioned in the article is the problem of the way of performing the capital punishment and evaluation of the act done by the executioner.
Koncepcja pokoju w orędziach Jana Pawła II
Koral, Jarosław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Since the beginning of his papacy John Paul II put a lot efforts in defending peace in the world. The particular reflection of it can be found in annual messages for World Day of Peace. His personal involvement in the act of building peace affected the matters of the whole globe and local issues. The Pope directed his words to all people of „good will”, sometimes to inhabitants of the particular region or nation, always in a special way to the members of the Church. Transcendental and earthly aspect of the value of peace makes John Paul II an implacable opponent of the war in every form. The war has always been „the loss of mankind”, „the failure of all authentic humanism”. Wars, domestic conflicts, acts of violence solve nothing, on the contrary they make everything more difficult. The result of this plague is suffering and death of a great number of people, the breakdown of human relations, irreparable destruction of cultural heritage and natural environment. The war is the most barbaric and the least effective means of sorting out conflicts.
Kontrowersje wokół medycznej definicji śmierci
Kwolek, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
As the definition of death arouses considerable controversies, the author demonstrates a few terms of this notion. According to the classical definition, the moment of death is the result of the complete circulatory arrest. However, in the so-called New Definition, the death is the consequence of the circulatory arrest until the brain death. The new modified definition emphasizes the death of brain trunk until brain death as a whole. Organs and tissues will not be taken for transplantation until the brain death is confirmed and verified. If strict death criteria are not established everybody should be guaranteed the right palliative care. According to the Christian ethics it is acceptable to stop so-called persistent therapy in the case of the unjustified life-prolonging. The obligation to treat a patient does not include the agonal phase. The agony can not be categorized as a disease. The man has the right to a decent death, and prolonging agony in an artificial way can extend the suffering.
Kościół a polskie przemiany
Skorowski, Henryk (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Political, social, economic and cultural transformations in Poland bring a lot of positive and important phenomena. The Church accepts the changes in all areas and at the same time takes a critical position on some aspects of these transformations. Polish transformations also reveal many negative phenomena including increasing of poverty, the problem of unemployment, homelessness and numerous pathologies. „Polish” Church actively participates in transformations and is engaged in solving problems resulted from them. This activity is the second form of presence of the Church in Polish transformations.
Ks. Józef Łach, Stary Testament o swoich największych postaciach. Z serii: Homo paedagogicus, t. II, cz. 1, Rzeszów 2002, s. 324.
Mierzwa, Piotr (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Ks. Józef Łach, Wychowawcze posłannictwo Słowa. Zarys i wybrane zagadnienia. (Dz-Ap), Z serii: Homo paedagogicus, Cz. 3, Biblia w rękach pedagoga (katechety), Rzeszów 2004, s. 327.
Mierzwa, Piotr (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Ks. Krzysztof Szopa, Parafia Frysztak w latach 1918-1945, Tuchów 2005, s. 400.
Mandziuk, Józef (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Księgi historyczne Starego Testamentu. Cz. 1: Dziejopisarstwo izraelskie. Księgi: Jozuego, Sędziów, Samuela, Królów. Opracowali: ks. T. Brzegowy (1-2 Krl), ks. J. Łach (1-2 Sm), ks. S. Wypych (Joz-Sdz) w: Wprowadzenie w myśl i wezwanie Ksiąg Biblijnych, t. 2, red. ks. J. Frankowski. Współredaktor tomu ks. S. Wypych, Wyd. USKW, Warszawa 2006, s. 288.
Łach, Józef Błażej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Legis naturalis essentia apud nonnullos scriptores primi aevi Ecclesiae – lineamenta generalia
Tyburowski, Krzysztof (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Problem prawa naturalnego sprawia dziś dość duże kłopoty nie tylko prawodawstwu świeckiemu, ale także coraz więcej wątpliwości pojawia się w chrześcijańskich naukach teologicznych. Podaje się już dość często pod wątpliwość samo istnienie prawa naturalnego, twierdząc, że sama natura biologiczno-społeczno-etnologiczna wszystkich ludów ziemi jest tak zróżnicowana, że więcej w niej różnic, niż podobieństw. Zdawać sobie trzeba jednak sprawę, że z tak postawionej sprawy rodzi się poważne niebezpieczeństwo zrelatywizowania całej ludzkiej moralności, a to prowadzić może do katastrofy. Dlatego należy pogłębić problem prawa naturalnego, aby na nowo uświadomić sobie niezmienne zasady, którymi to prawo się rządzi. Jedną z dróg tego uświadomienia jest spojrzenie na problem w świetle źródeł, jakimi są starochrześcijańscy pisarze. Oni mieli tę świeżość umysłu, której niestety pozbawiony jest dzisiejszy świat, i z większą przenikliwością umieli zbadać pewne rzeczy. Opierając się na naturalnym rozumie oraz na objawieniu dochodzili do wniosku, że prawo naturalne to niezmienne jednakowe zasady moralne dane bez wyjątku wszystkim ludziom wszystkich epok. Jądrem tego prawa naturalnego są w zasadzie dwie zasady. Pierwsza otwiera człowieka na nadprzyrodzoność, dzięki której każda istota ludzka może na mocy swojego rozumu dojść do Boga i poznać Go. Oczywiście nie chodzi tutaj o jakieś nieokreślone bóstwo, ale o Boga jedynego. Druga zasada tyczy się relacji międzyludzkich, które mogą być sprowadzone do tzw. złotej reguły zapisanej w Biblii, zarówno w Starym (Tob 4,15) jak i w Nowym Testamencie (Mt 7,12): wszystko cokolwiek chcecie, aby ludzie wam czynili, i wy im tak czyńcie.
Mistrzowie saletyńskiego nowicjatu do 2003 r.
Wisz, Piotr (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)
Hundred years passed in 2002 since Missionaries of the Saint Mary of La Salette arrived to Poland. During this time the Saletinians undertook in Poland many various priestly and formation acts resulting from their charisma, among others they kept a noviciate, in which they prepared candidates for monastic life for a year. The Saletinian noviciate was active in four localities: in Dębowiec near Jasło(1916-1917, 1924-1929, 1950-2003), in Hurko near Przemyśl (1929-1939), in Rzeszów (1947-1951) and Cracow (1969-1970, 1991-1992). Eighteen Saletinians fulfilled the function of the noviciate master, priest August Gauthier for the longest time. Master was usually assisted in the formation work by a noviciate sociate. Over five hundred and eighty candidates for monastic life passed through the Saletinian noviciate, out of which near four hundred and ninety became the professed monks for the first time.
O. Hugolin Langkammer OFM, Teologia Starego Testamentu, WDRz, Rzeszów 2006, s. 487.
Łach, Józef Błażej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)

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