Warszawskie Studia Teologiczne, 2006, T. 19

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/43094

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Chrystus Romano Guardiniego: osoba i czyn
Szwarc, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2006)
The paper presents integral approach to Christology in the works of Romano Guardini – German theologian of Italian descent. Guardini perceives in the Work and the Person of Jesus Christ the essence of Christianity, making of Him universal and fundamental category for interpreting the world and man in the world. At the same time he gives theological reasons and shows precisely that Jesus Christ in His God-man being as well as through His historically redemptive effect is universale concretum of God-man unity, who encourages man to have personal relation with Him. Romano Guardini in the Person and the Work of Jesus Christ as the Way, the Truth and the Life shows the existential depth of the God-man life of Christ, which exerts real influence on the life of man, and which is guaranty of the unity of the God-man life. Thus it gives an answer to existential doubts and questions asked by man. Guardini presents Jesus Christ, universale concretum, in the perspective of the Way as the world's existence, the Truth as the fullness of Christian revelation, and the Life as the new way to exist for man and the world. Christ – the Way, the Truth and the Life becomes the foundation of man's Love, Faith and Hope, which through Revelation and Redemption lead him to Salvation. The redeeming Way of God's Love to man and man's Love to God in Jesus Christ, as well as the Truth about God's and man's coexistence in Him, through faith introduce into man's life deep Hope for Salvation going beyond death. In this project Jesus Christ, universale concretum, only He but He for everyone, is the way of expiating love, the revealed truth of faith, and the hope of reedemed life. That is what appears to be the essential foundation of theologically profound, existentially and humanistically oriented, incarnating and paschal Christology pursued by Guardini.
Czuwanie Opatrzności Bożej nad Archidiecezją Warszawską
Bachanek, Grzegorz (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Dar Razón de la Esperanza. Homenaje al Prof. Dr José Luis Illanes, Pamplona 2004, ss. 1399
Warzeszak, Józef (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Dary Ducha Świętego w świetle tekstów biblijnych
Bartnicki, Roman (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Doniosłość teologiczna i moralna idei Bożej Opatrzności w nauczaniu Prymasa Polski Kard. Józefa Glempa
Warzeszak, Józef; Warzeszak, Stanisław (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Doroczna adoracja Najświętszego Sakramentu (Czterdziestogodzinne nabożeństwo). Dzieje – teologia – praktyka
Miazek, Jan (Wydawnictwo Archidiecezji Warszawskiej, 2006)
The 40-hours annual adoration of the Blessed Sacrament has a long story and experienced a gradual development. It became part of the spiritual life of the Christian communities and contributed to reinforce the communion with Christ present in the Blessed Sacrament. After the II Vatican Council the meaning of the 40-hours annual adoration has changed. The main reasons were the stress on the celebration of the Eucharist and the frequent access to the Holy Communion. But in course of time the Church rediscovered the importance of the adoration and recalled the annual adoration in the parishes. Today the problem is not the annual adoration itself but rather the way how to experience it. In every local church the situation is different and requires specific activities. In the life of the Church in Poland the 40-hours annual adoration is still present but needs to be deepen from the point of view of its organization and theological message.
Dotknięci przez świętego. Młodzi Polacy przeżywają swoje przebudzenie
Pawlina, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2006)
John Paul II’s death has stirred believers, non-believers, and the indifferent. It has released mutual kindness, good and love. Many people were surprised with this outburst of kindness and solidarity among people. Many asked questions: How long it would last? Was it only an isolated phenomenon? Research conducted among Warsaw’s youth allows to claim that John Paul II’s death has greatly influenced their attitudes. For about 90% of young people his death was not a neutral event. For every fourth pupil it has contributed to the deepening of existential reflections. Every fifth person examined has noticed the increase in his religiosity. For 27% of the respondents the late Pope has become a role model, and for 25% of young people John Paul II’s death meant a loss of a family member. John Paul II’s passing away has stimulated people to ask questions about the knowledge of his teaching. It turns out that for 26% of youth his teaching about love proved most important. 25% of the young pointed out to his respect for them. After John Paul II’s burial not all has returned to “its former shape.” For 20% of the respondents and their environment what has remained is the memory about the Pope in a form of prayer and remembrance. 10% of the respondents claim that people in their environment go to church more often, and some have converted to Christianity. Almost 4/5 of the respondents aims at translating the experiences they gained connected with the Pope’s death into in their lives in forms of life-long decisions. Longing for John Paul II and the feeling of sadness that he is no longer with us testify to the youth’s love for him. 33% of the respondents claim that they will always miss such a person with outstanding features of character they wished to imitate.
Duchowość Elizy Cejzik (1858-1898) współzałożycielki Zgromadzenia Wynagrodzicielek Najświętszego Oblicza
Szymula, Marek (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Dyskryminacja rasowa i pojednanie
Dziuba, Andrzej F. (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Though God intended that all creation live in the harmony and love that unites it as one, human beings, exercising their free will, defied the will of God and replaced the divinely planned harmony with division, the divinely willed unity with conflict, the divinely intended community with fragmentation. One form of human division, conflict and fragmentation is racism: personal, social, institutional and structural. Racism mars our identity as a people, as the human race made in the image and likeness of God. Racism, whether personal, social, institutional or structural, contradicts the purpose of the incarnation of the Word of God in the womb of the Virgin Mary. Racism contradicts God’s will for our salvation. We cannot claim to love God without loving our neighbor. Since racism is failure to love our neighbor, only freedom from racism will enable us to be one with God and one another. Ethnic, cultural and racial diversities are gifts from God to the human race. In Jesus, we are called to a radical love - to love of the stranger as our neighbor. Others may be different from us in every respect except one: each man, woman or child we encounter is also a child of God, a brother or sister in the Lord, whom we should welcome as our neighbor. The stranger whom we encounter is really our neighbor in Christ. Through communion with our neighbors who are racially and culturally distinct from ourselves, we begin to live, as a community, the unity in diversity that is the life of the Triune God. We can learn to live, work and pray in solidarity with the stranger now recognized as our neighbor. Loving only people who are just like ourselves, loving only those who are members of our biological family or who share our own ethnic or cultural background, our own political views or our own class assumptions, does not fulfill the challenge of the gospel: „If you love only those who love you, what reward can you expect; even the tax collectors do as much as that” (Mt 5:46-47). Striving to be a witness for Jesus Christ as a good neighbor to all is difficult. To embrace the vision proclaimed in Jesus' preaching of the Reign of God, we need to see new patterns and possibilities. Too often, when Church-planning decisions are being made, the persons around the table do not adequately reflect the rich cultural diversity that shapes our Church, city, nation and world. As we continue to struggle against racism within the Church, we see a time when all of God’s children will be contributing to the governance of our local dioceses. Constructing socially just patterns of relationships within our ecclesiastical institutions presents the same difficulties met in being a good neighbor anywhere; but, as Christians seeking to be true disciples, we can never abandon our efforts to embody the love and justice given us by Christ. Most of all, we can count on his grace to bring power to the vision faith gives us. We are most ourselves in the celebration of the Eucharist. Our sacramental worship unites us and makes us a community of believers. The Mass calls us to communion with one another in Christ Jesus. The proclamation of God’s holy Word and reflection on it within the celebration of the Eucharist, which is Christ’s life poured out for us, cannot help but deepen our spiritual unity and make our social solidarity possible. From diverse ethnic and racial backgrounds, we accept and embrace in faith the love of God that compels us to dwell together in love. After reflecting on the historical, social and economic dimensions of our complicity with the sin of racism, we ask as Catholics for the grace of conversion from the sin of racism, which has separated us from our neighbor and from God.
Evencio Cófreces Merino, Ramón García de Haro, Teologia moralna fundamentalna, Kraków: Wyd. M 2004, ss. 566
Warzeszak, Stanisław (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Herezja (?) Stefanitów w Kościele Etiopskim
Kur, Stanisław (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Interpretacja Edyktu Cyrusa
Rumianek, Ryszard (Wydawnictwo Archidiecezji Warszawskiej, 2006)
J. H. Walton, V. H. Matthews, M. W. Chavalas, Komentarz historyczno-kulturowy do Biblii Hebrajskiej, Warszawa: Vocatio 2005, ss. 956
Bardski, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Janusz Lemański, Od manny na pustyni do manny ukrytej. Rozwój tradycji o mannie w Starym i Nowym Testamencie, Szczecin 2006
Bardski, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Kardynał Józef Glemp jako Prymas Polski
Pietrzak, Jerzy (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Konsekwencje rozumienia filozofii jako gry i interpretacji językowej
Grzybowski, Jacek (Wydawnictwo Archidiecezji Warszawskiej, 2006)
Modern problems with value assessment and the pluralist approach to the issues of education and morality are strictly inspired by the specific nature of philosophical thinking. In philosophy, which always provides (willingly or not) the foundations for views and behaviours, everything began from placing accent on the language as a “sign” of reality, when philosophy and language met each other – or rather when philosophy and literature met each other on the field of language and naming. The 20th century philosophy was reduced to language, interpretation, commentary on texts, philosophical hermeneutics. Thus, the view expressed by Friedrich Nietzsche in the 19th century was proven right: “There is no truth, only interpretation of truth” Culture became the area where meanings, concepts and texts are shaped so that using metaphors and allegories one can create new contexts, meanings and texts. The whole cognitive discourse began to take place within the world of language, texts, metaphors, sayings. Are we, therefore, doomed to the language and semantic ambiguity? Should we agree to such propositions and solutions, both philosophical and anthropologic? The culture deprived of the leadership of objectively discovered values may become not so much the carrier of content but the dumpsite of our civilisation.
Kościół a porządek prawny państwa. Katolickie nauczanie społeczne w debacie publicznej
Longchamps de Bérier, Franciszek (Wydawnictwo Archidiecezji Warszawskiej, 2006)
The author discusses aspects of the social teaching of the Catholic Church that are important to jurisprudence and often evoked in public debate of democratic society. The Church does not have her own concept of a state legal order. Her participation in public debate is discursive. It is undoubtedly a part of Church’s mission to pass moral judgments even in matters related to politics, whenever the fundamental rights of man require it. The judgments, however, seem to differ according to times and circumstances. It is easily seen when referenda are held on crucial moral issues: divorce, abortion or carrying out embryological research. Usually, the referenda are not inspired by the Church as they seem illegitimate to her: moral principles are not an outcome of democratic process. However, when a referendum is inevitable, the Church sometimes urges the faithful not to participate, sometimes to vote in a certain way. The scope is always the same: to serve the truth about human dignity and to strengthen the protection of values. For these reasons the Church cannot cease to participate in public debate with full openness, even if fields of compromise are particularly narrow like in the issues mentioned.
Kronika Papieskiego Wydziału Teologicznego w Warszawie, Sekcja Św. Jana Chrzciciela za rok akademicki 2005/2006
(Wydawnictwo Archidiecezji Warszawskiej, 2006)
Ksiądz Prymas Kardynał Stefan Wyszyński w obronie religijnej i narodowej tożsamości Polaków
Drozdowski, Marian Marek (Wydawnictwo Archidiecezji Warszawskiej, 2006)
„Minutissima bestiola” w planie stwórczym Boga. Z rozważań patrystycznych o Opatrzności
Naumowicz, Józef (Wydawnictwo Archidiecezji Warszawskiej, 2006)

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