Veritati et Caritati, 2015, T. 5

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Betel – prześwit miłosierdzia
Marciniec, Jacek (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Biblijna katecheza o miłosierdziu w okresie paschalnym w ramach katechezy mistagogicznej
Stypułkowska, Beata (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
On the occasion of the Year of Mercy, the present paper undertakes a reflection on the content of the biblical catechesis concerning mercy directed to the adolescents having received the Sacrament of Confirmation, as a contribution to the mystagogical catechesis. Mystagogical catechesis – according to the General Directory for Catechesis is the stage following the receiving of the Sacraments of Initiation, which helps in both interiorization of these sacraments and incorporation into the community. The Paschal Time which extends from Ash Wednesday to Pentecost favours the mystagogical catechesis, deepening the bond of the catechised person with Christ the Redeemer of man. It is also a great time for presenting the truth about the Divine Mercy.
Biblijne podstawy życia konsekrowanego, rad ewangelicznych i konsekracji zakonnej według Vita consecrata Jana Pawła II
Sroka, Adam Stanisław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
The content analysis presented in the article focused only on fragments from Scripture which the Pope referred to directly or indirectly. The pattern of the life of Jesus and his disciples gave rise to the consecrated life. The fact that Jesus showed the disciples the lifestyle that He Himself lead does not result in the establishment of the very form of consecrated life, but is the source of its later, multifaceted development. The Gospel texts referred to by the Pope tell of the calling of the first disciples (Mt 4, 19, Lk 5, 11, Mk 2.14). Giving up everything and following Jesus is the right program for all those called and is valid for all times. Jesus expects consecrated persons to devote themselves entirely to Him, that is, to renounce everything. That’s what the disciples did: Mt 19, 27; Lk 18, 28; Mk 10, 28. Discussing the evangelical counsels, the Pope appeals to traditional biblical texts. Speaking about the purity of celibates and virgins, which is an expression of devotion to God with an undivided heart, John Paul II refers to the text in the Gospel of Matthew talking about voluntary celibacy (Mt 19: 10–12) and the letter of St. Paul to Corinthia (1 Cor 7), and stresses that the profession of consecrated persons assumes the existence of a peculiar gift from God. The model of living in poverty for consecrated persons is the person of Jesus, who “though he was rich [...] became poor” (2 Cor 8: 9). He especially highlights here the abasement (kenosis), of Jesus who became man. However, for the Divinity of Jesus to be fully revealed, detachment from earthly goods was necessary. The depth of his poverty is revealed in his perfect sacrifice of all that He possesses to the Father. This thought has been expressed more deeply in the seventeenth chapter of the Gospel of St. John, which the Bishop of Rome refers to when speaking of the consecrated life, which imitates the poverty of Jesus and confess Him as the one who receives everything from the Father and lovingly gives everything over to Him. Speaking of obedience for consecrated persons, the Pope refers to the obedience of Jesus, which is a fundamental value in his actions as the Savior of the world. In discussing this issue, John Paul II refers us to the four passages from Scripture (Jn 4, 34; 6, 38; Philippians 2: 7–8; Heb 10: 5: 7). A special text that was highlighted is the fragment from the fourth chapter of the Gospel of John used three times. Jesus said to them: “My food is to do the will of Him who sent me and to accomplish His work” (Jn 4, 34). Speaking about consecration, the Pope quotes excerpts about the Father calling Jesus (Acts 10: 38; Jn 10, 36), who being anointed by the Holy Spirit (Luke 4: 16–19), on His part consecrates Himself to the Father for humanity (Jn 17: 9). Jesus is the One whom “God anointed with the Holy Spirit and with power” (Acts 10: 38). The consecrated life’s sources lie in the example and teachings of Jesus. It is for this reason that there always were, are and will be people who are drawn by the eyes of the Master of Nazareth and give Him their entire lives. The question of the meaning of the existence of the consecrated life often appears in today’s world, which tends to judge the value of things and even people according to their immediate “usefulness” Many believe that it is “a waste” of human energies. But this problem, as the Pope notes, always existed, and the eloquent testimony to this is the episode of the anointing at Bethany (Jn 12: 3). Judas lamented over the huge waste, and Jesus replied, “Leave her alone!” (Jn 12: 7). John Paul II concludes that people who ask, „could we not utilize our lives in a more efficient and rational way for the benefit of society?” Jesus’ answer is: “Leave her alone!” The biblical motivation for the consecrated life presented in Vita consecrata therefore suggests the Gospel mystery, generosity and love.
Bóg jako światłość osnuta ciemnością znakiem miłosierdzia
Laskowski, Łukasz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
The article shows the paradox of presentation of God’s revelation as light covered with darkness. The original literary genre connected the coming of God with spectacular nature’s reaction. A dark storm cloud as the clothes of God is one of the elements in this metaphor. It can be compared with the Sinai experience, which has got different origin, but used the same metaphor of God’s light worn in darkness. This mythological in sources paradox has its meaning in the history of salvation. Dangerous holiness of God and His transcend mercy is hidden in the dark cloud. In the same time it takes from darkness the odium of evil and chaos which are hostile to God and His creation. The last element are the possible reflections in personal spirituality, which shows God as intense light making the impression of darkness at the beginning.
Dobry Łotr, czyli miłosierdzie Boże wobec grzesznika w świetle komentarzy św. Augustyna do Łk 23, 39-43
Terka, Mariusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
St. Augustine commenting the dialogue of Christ with the Good Thief at Calvary, at first pays attention to the attitude of converted villain. In his reprimand directed to co-crucified criminal, the Bishop of Hippo discovers the Good Thief’s realizing his guilt and confessing it. The pleading guilty is some kind of trial, when he can condemn his own bad acts, refuse them by the act of will, and by this, be in favour of justice. The crucial thing for the assessment of the Good Thief’s attitude is his asking for forgiveness, which he directs to Christ, practising in the same time, his faith in Him and expressing his trust in His mercy and goodness. However, the Good Thief’s attitude can be understood only in the perspective of answer given him by Christ. In His promise of salvation, there is the essence of the Divine Mercy, which is a gift for free, so it is favour. It contains not only forgiveness the sins, but also the justification of the sinner and the gift of life lies in the being in the community with Christ. The favour of mercy is the grounds for the conversion of the Good Thief, because by the moving his conscience makes him able to be contrite and to believe. Conclusively it says about the Divine Mercy which is based on the fact that God is the first who looks for the sinner, makes him able to look for God and let the sinner find Him. The essence of the Divine Mercy reveals definitely in crucifixion of Christ and is the meeting of God and the sinner.
Dyplomacja papieska w służbie miłosierdzia
Lewiński, Przemysław August (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Papal diplomacy fulfills many different tasks. They do not refer to economic matters but for ages it has been taking care of the individual human being. Papal diplomats represent not themselves but the Holy Father, who is personally responsible for all the Churches around the world. So that why their actions primarly should have ecclesial dimension. From this point of view papal diplomacy is made to favour mercy. It should implement substantial Christ appeal to make mercy deeds to the soul and to the body. Examples of such activities are different. They all have got common denominator – serving the human in the name of the Successor of Saint Peter. These tasks are so important because of forthcoming Holy Year of Mercy. Because the Holy Father emphasizes the obligation to show mercy, so his personal representatives should be the first who respond to His challenge. This article describes various forms of engagement in cause of mercy held by papal diplomacy. Examples of substantial action used here show us that papal representatives’ activities should be seen as the real service to the other human being.
Fundacja 21 – piękno człowieczeństwa w cierpiącym
Listwoń, Aleksandra (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Izabela Barton-Smoczyńska, O dziecku, które odwróciło się na pięcie, wyd. II poszerzone, „Edycja Świętego Pawła”, Częstochowa 2015, ss. 271.
Olczyk, Arkadiusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Jacek Pyżalski, Agresja elektroniczna i cyberbullying jako nowe ryzykowne zachowania młodzieży, „Oficyna Wydawnicza IMPULS”, wyd. 2, Kraków 2012, ss. 317.
Olczyk, Arkadiusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Jan Paweł II – wielki prorok z wyobraźnią miłosierdzia
Duda, Marian (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Ks. Mariusz Szram, Cnota pokory w nauczaniu greckich Ojców Kościoła IV wieku, Wydawnictwo KUL, Lublin 2014, ss. 252.
Terka, Mariusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Ks. Roman Ceglarek – ks. Jacek Kapuściński, Zarząd Diecezjalnego Koła Księży Prefektów w Częstochowie (1929 – 1949), Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, Częstochowa 2015, ss. 245.
Kopera, Łukasz S. (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Miłosierdzie drogą do świętości według św. Faustyny
Urbański, Stanisław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
The sanctity of mercy focuses on desire and longing existed in human depth, of which fulfilling is searched in Divine Mercy. The consequence of such searching is the receiving the mystical unity with God. The ties of merciful love in the process of human sanctification human, arising and developing as a grant from God, beams in works of mercy. Formation to merciful attitude and by mercy lets Christian reach holiness emanating merciful love to everyone. In the holiness understood in this way we can deal with the experience of Divine Mercy. Fruit of this is full spiritual life, so mercy is a way to achieving the holiness. That is why, we can come down holiness to words: merciful love. The way to holiness is the experiencing Divine Mercy, which should make the spirit of mercy in Christian. St. Faustine is an example of deep mystical life and her advice and description of personal experience of Divine Mercy is a „guide book” for those who want to achieve the holiness by practising of all ways of mercy. Saint woman in her Diary shows on her example both development of personal holiness up to reaching the spiritual nuptials in merciful love, and realising the ways of mercy springing from God’s merciful love.
Miłosierdzie zawsze spełnia się w miłości. Kilka myśli na temat miłosierdzia
Nawracała, Tomasz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Great Jubilee of Mercy opens to Church the opportunities of thinking about the idea of mercy, once again. The history of Church is the history of mercy, as it was noticed by the Pope Francis, and the life of every person is included in this history. Everyone is touched by God’s mercy. This experience of mercy is undoubtedly unchaining from evil and sin. Is it the final of God’s acting? But God is love in His nature and all is done by Him is because of love. Is mercy and love connected with each other? Do they have mutual impact on each other? The author of this article tries to answer these questions pointing the mutual bond connecting mercy and love and underlying the specificity of mercy experience in the perspective of God’s love.
Nieskończone miłosierdzie czy wieczne piekło?
Królikowski, Janusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
The truth about the Divine Mercy is closely related to the priestly mission of Christ, perhaps it is the most related with particular human life, reviving hope that everybody is assigned to the participation in the salutary results of Christ’s work, so to the eternal happiness in heaven. But is it certain that everybody will reach heaven? It seems to some people, including known theologians, that the paradox suggesting itself to some extend between two basic secrets of the faith, it means between the never-ending Divine Mercy and eternal hell cannot be solved only by assumption that hell is eternal only nominally, not really. It would be only a simple hypothesis, having “pedagogic” features, but not eternal reality, because God “desires all people to be saved” (1 Tim 2, 4) – all, without difference. This solution, going along a line of final mercy showed to everyone without exception and difference, yet is too simple and deceptive. The invoking vi God’s desire of saving all people does not lead to the agreement of two unfathomable mysteries, which we are discussing about, but it means to sympathize illusory the Divine Mercy by elimination the mystery of hell. The followers of such conception see the reception in God unlimited mercy and eternal God’s punishment as contrary. In this article there is a criticism of surface contradiction between Divine Mercy and eternal hell, beginning with the notion of human freedom, of which the consequence is also the reception the existence of hell as rejected freedom carried out in choice evil against good.
Opieka hospicyjna jako przejaw „wyobraźni miłosierdzia”
Olczyk, Arkadiusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
The Pope Francis announced the year 2016 the Holy Year of Divine Mercy. It is to be an exceptional time of “imagination of Divine Mercy” promotion. That is practice of active love of a neighbour. The idea of hospice care is also implemented into this perspective which roots reach into the ancient Christianity. The Church from the apostolic times took care of the poor and the sick. After the annunciation of Edict of Milan in 313, the Church started to do it in an organised way. The charity institutions were formed there and they were called xenodochiami. “The core” of these poorhouses was Christian divine mercy. Today hospice care is its resembling. It is adjusted to modern conditions, needs and possibilities of medicine. The pioneer of nowadays hospices was Cicely Saunders who founded the Saint Christoph Hospice in London in 1967 – it is the professional centre of care of the sick who suffer from cancer and are dying (so called terminally sick people). The activity of hospices does not only consist on terminally sick people. It takes care of the family before and after the death of their members, as well, in order to go through the period of mourning and orphanhood. The origins of the first Polish hospice reach to the early 1970s. Today there are several dozens of them in Poland, i.e. dozens of them in Poland, i.e.: in Częstochowa. Hospices engage doctors, psychologists, physiotherapists, priests, social workers and many volunteers. This “accompanying” of a dying person, of which Good Samaritan is the pattern (Łk 10, 30-37), is an example of an attitude towards to neighbours who suffer and prepare to death.
Podróż bp. Teodora Kubiny do Ziemi Świętej w 1933 r.
Kapuściński, Jacek (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
After the first successful Polish National Pilgrimage to the Holy Land in 1929, it was decided in Polish Church that the second one this type would be organized. The date was set on the end of February and the beginning of March in 1933. The Polish Episcopate appointed bishop Teodor Kubina from Czestochowa the leader of this pilgrimage. The significant contribution in it was made by Catholic League from Katowice Diocese, which appointed travel agency “Frankpol” from Warsaw to organise it. 101 people, including 41 priests: (among others, Fr. Ignacy Grabowski, Fr. Bartłomiej Kubina, Fr. Antoni Marchewka, Fr. Michał Serafin, Fr. Jan Sowiński, Fr. Emil Szramek, Fr. Edward Tyszka, Fr. Michał Woźniak and Fr. Józef Żółtek). One of the participants was famous Polish poet Zosia Kossak. The presence of bishop Kubina was very important because he cared spiritually of whole this trip. The pilgrims travelled by train and ship. They visited Venice, Brindisi, Rhodos, Alexandria and Cairo. They stayed in Palestine on March 6th in Franciscan hotel in Jerusalem. They visited the most important places of Christian cult in the area during over a week. Next they went to Nazareth where they were staying for next three days. In this time they were going sightseeing, still remembering about praying. On the back way they visited Haifa, Alexandria, Athens, Istanbul and Constanta and next Lvov and came back to Katowice. Bishop Kubina was in Częstochowa in March 26th. The spiritual impressions which were experienced by pilgrims resulted in few reports on this trip and were reflected in particular life attitudes, which was proved by the fact that two priests who were pilgrims became later blessed ones, (Fr. Emil Szramek and Fr. Michał Wożniak).
Pomoc na rzecz ubogich a miłosierdzie. Fundacja świętego Barnaby
Pabiańczyk, Michał (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Przewodnik: bioetyka dla młodych (Tytuł oryginału: Manuel Bioethique des Jeunes), Kraków 2015, ss. 80.
Olczyk, Arkadiusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Rękopiśmienny i drukowany dorobek homiletyczny bp. Stefana Bareły
Szwedzik, Adam (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
The ministration of the bishop Stafan Bareła was a constant service for the God and a human being. He perceived his rebirth in deepening the faith and prayers. In this faith one must trust and believe in Mary – Mother of God, every human being. The word of God must reach a great number of people through the ministration of appropriately formed priests.

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