Veritati et Caritati, 2018, T. 10

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Aksjologia rodziny. Rodzina wspólnotą urzeczywistniającą podstawowe wartości osobowe
Duda, Marian (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
The future of humanity is conditioned by a healthy, normal family built on the genuinely human values that emanate from the human dignity. These values are the canon of four basic values: truth, freedom, justice and love. The family built on them and constantly realizing them brings up new generations to them by giving them the most important deposit. In this way, besides providing stability and self-development, it also contributes to the development of the whole society both at a local and global level. All people of good will, regardless of their beliefs, should focus their efforts to promote the family, support it in all dimensions, and to stand guard and defend it.
Arcybiskup Metropolita Częstochowski dr Stanisław Nowak. Curriculum vitae
Duda, Marian (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
Biblia jako świadectwo relatywnego Absolutu w myśli Paula Ricoeura
Grzywacz, Robert (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
In the hermeneutical philosophy of religion developed by Paul Ricoeur, he considers the original modalities of the biblical discourse to be manifold forms of confession of faith. This polyphonic language is viewed as a “poetic” discourse, i.e. one which makes a new, creative description of a certain “world” – the biblical world, revealed by means of the appropriate confgurations of the discourse itself. When the latter is recorded in writing, it becomes a text with semantic autonomy. Moreover, it becomes a canonical text as a result of the act of “closing” the scope of meaningful intertextual references. As such, it is characterised, on the one hand, by regulated pluralism of interpretation and, on the other hand, by specifc authority in relation to the community of believers. From a philosophical point of view, the biblical discourse understood in such terms can be treated as a written testimony to religious beliefs. In this case, the Bible is included in the specifc issue of the hermeneutics of testimony and placed in the pluralistic context of other expressions of diversifed beliefs. It then functions as a kind of relative absolute. Reference to the latter category allows, on the one hand, to show the values and assess the usefulness of such a model of biblical discourse in the situation of worldview pluralism. On the other hand, however, it raises questions about the completeness and limits of such an approach, especially in relation to non-textual reality – to the biblical ultimate referent.
Bibliografia Arcybiskupa Metropolity Częstochowskiego dr. Stanisława Nowaka (do 1992 r.)
Kapuściński, Jacek (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
Czy większość ma rację w Kościele? O niektórych aspektach multitudo w nauczaniu św. Augustyna
Terka, Mariusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
The notion of multitudo appears in the context of his analysis concerning the possibilities of searching and learning the truth. Its meaning and assessment was changing along with maturation the bishop of Hippo in faith, with his gradual discovering the Church, and connected with it, the process of changing the way of thinking based on moving from some philosophical ideas to some biblical concepts. This change is also infuenced by the pastoral work in Hippo. In his frst works St. Augustine sees the multitudo as the crowd of simple, uneducated people, unable to discover invisible truth and involved in everyday matters. That is why, the way to the truth leads only through the authority. Opposite, there is a small part of philosophers, who by the purifcation of mind, chaste life and intellectual effort look at the world of intelligibility. They are the authority and the mind leads them to the truth. Because of the fact that St. Augustine discovers that closing to the spiritual world and the immersion in corporeality is forgetting about God, so it is a sin. Over time, a couple: the simple man- a philosopher is changed to a couple: a sinner – a saint person. Invisible truth is described God more signifcantly, but a relation between them is still governed by the authority. The changing the thinking about multitudo is visible especially in accepted by St. Augustine the concept of God’s authority, which has to justify unsure human authority. God’s authority addressees to simple people by sensual reality, thanks to which invisible truth is shown in carnal form. The humbleness of God’s authority is visible in the history of Salavion, in incarnation of the God’s Word, the Holy Bible, the tradition of the Church, miracles and this majority which receive the Christianity. In this way multitudo is now for the Bishop of Hoppo an argument for gen uineness of Church teaching and even the authority itself. As a result, it turns out that it is not the crowd of simple people, but an external way of being in the world of God’s people.
Działalność parafialnej rady duszpasterskiej a poprawianie jakości przepowiadania homilijnego
Kuliberda, Andrzej (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
The reason of existing parish pastoral council is providing, in institutional way, cooperation of lay people in development of pastoral activity typical for the clergy. The article discusses the matter of parishioners’ help in amending the homilies quality, which is reserved only for the priesthood. For this reason, the elements of proper preparation the homily, in the perspective of possible help from the members of the council were discussed. One of them is suitable updating of preaching God’s Word, adequate to the problems, spiritual needs and the level of audience. The role of parish pastoral council in the feld of updating the Gospel seems to be inevitable. Thanks to the meeting of the council, the priests can not only to gain some information on preached homilies and they have a chance to know the spiritual and intellectual level of people, language, interests, present problems and urgent needs of their parishioners. A special place for updating the Word of God is parish biblical club. It is one of the many initiatives ftting in biblical animation of all ministry, which has to be the priority task of parish pastoral council.
Elementy duchowości misyjnej w wybranych tekstach misyjnych św. Jana Pawła II
Dyktyński, Łukasz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
The aim of this article is to present the way of describing the missional spirituality by St. John Paul II. The Pope makes de facto the review of all important aspects of Catholic spirituality, understanding them in the perspective of situations involved in broadly defned work of evangelization missions. Among them the frst is a close relation with Christ. It leads to liken self to Him, as well as in the dimension of devoting life for the good of brothers and sisters. It is connected with the need of understanding the saving dimension of human suffering. Missional activity of the Church demands the submission to the Holy Spirit’s leading, as well, promoting human solidarity and church communion. It happens in Mary – like way and with Her care, and reinforcement is by the contact with Eucharist. Missional spirituality shows the conditions of effective evangelization work. Missions demand from evangelizers to be closely united with God and take actions with the faith in God’s assistance. It is important to shape in missionaries the ability of spiritual decerning. The effectiveness of missions depends on personal holiness, the growth in love and staying in the union with the Church.
Formacja ludzka fundamentem integralnej formacji przyszłych kapłanów
Selejdak, Ryszard (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
It is not easy for priests to carry out their pastoral ministry today. The challenges of our times are many and varied. These include, among other, the following: secularisation, religious indifference, moral relativism, individualism, hedonism, delicate ethical questions surrounding the beginning and end of life, problems posed by scientifc progress, inter-religious dialogue, and complex socio-political situations. When faced with these challenges, many priests are unable to deal with them and experience a crisis of various kinds, in their life, resulting oftentimes in the dramatic decision to leave the priesthood. Experience shows that there is a pressing need for an adequate human formation for future priests, not only for the fruitful outcome of their pastoral ministry, but also in order that they can overcome various diffculties and crises in their lives. A formation of this kind must be integral, comprising four dimensions: human, spiritual, intellectual and pastoral. The human dimension must be the foundation upon which the entire process of formation is built. By means of human formation, the formators must instil human virtues in the seminarians, educating them about the celibate life, forming them for obedience and the responsible use of freedom, moulding their moral conscience, their emotional maturity, the capacity to have mature contact with men and women and preparing them for the responsible use of social communications. A solid and complete human formation allows for the formation of missionary disciples “in love” with the Master, Pastors who “have the odour of the fock” and who want to live among them to serve them and to bring to them the mercy of God.
Matka Jezusa w Ewangelii św. Jana (J 2, 1-2 i 19, 25-30)
Tronina, Antoni (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
Unlike Synoptic Evangelists, St. John focuses on the symbolic role of the Mother of Jesus in the community of disciples. Among some messianic gifts for the community of faithful people, She is a special gift, given in the moment of Jesus’s death, for all faithful people represented by the beloved disciple.
Modlitwa mojego życia
Długosz, Antoni (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
The gift of speech helps us in establishing interpersonal relationships. By using it we express emotions: joyful, solemn and painful feelings. In the sacrament of Baptism we initiate a contact with God which we call a prayer. The prayer constitutes a bond connecting two people. This bond to develop needs reciprocal, everyday communication. The family is a school of prayer. During the prayer befalls a man’s meeting with God Whose desire is our transformation. The image of God the Father is brought closer to us by Jesus Christ. Humility disposes us to turn to God in order to be able with His help to develop positive qualities and remove our instincts and drawbacks. One can distinguish various kinds of prayers: community and personal prayer, as well as the payers of praise, thanksgiving, atonement, supplication, adoration, contemplation, a song-prayer and a dance-prayer. We pray as we live in as much we live as we pray.
Moralny imperatyw troski o permanentną formację kapłańską w świetle Listu do moich kapłanów o stałej formacji abp. Stanisława Nowaka
Olczyk, Arkadiusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
Dynamic changes in today’s world also require constant education and acquiring new qualifcations from priests. The fathers of the Second Vatican Council, the post-Conciliar Church and successive popes: John Paul II, Benedict XVI and Pope Francis had already had this awareness. Over the years, the principle of permanent formation of priests, a continuation of seminary education, has been developed. It includes human, spiritual, intellectual and pastoral formation. Also, Archbishop Stanisław Nowak, for 27 years of his ministry in the Diocese and then the Archdiocese of Częstochowa, took personal care of formatio permanens. He gave this expression in the Letter To My Priests About Permanent Formation on June 7, 1996. He described the formation program in it and appointed the formators responsible for it. His concern for the priestly formation has been continued by his successor, the current archbishop of Częstochowa, dr Wacław Depo. The fruits of this formation ultimately depend on the personal approach of each priest to it. Ut Christus formetur in nobis.
Motywy i procedura prawna administracyjnego przeniesienia proboszcza według Kodeksu Prawa Kanonicznego z 1983 roku
Dziub, Krzysztof (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
Canon law of the Catholic Church from 1983 involves two administrative procedures. Firstly, the administrative removal of parish priest. The second special administrative procedure against the parish priest is a tranfer. The Canon of John Paul provides this course of action in can. 1748-1751. The transfer is to protect the good of this parish, where a parish priest has to be tranfered to. So, the transfer has got only pastoral nature. The reasons why a parish priest can be transferred form one parish to another one or any ecclesial offce were involved in can. 1748. Motives of transfer, which are given by the Canon of John Paul II, are pastoral and they are formed in avery general way. They are the good of souls and the necessity or advantage of the Church. The good of souls is everything which contributes to the salvation. The good is the subject of pastoral care in the Church, which relies on an active intermediation in human’s salvation by enabling and helping them in personal meeting with God. A specifc contribution to this intermediation, because of their ministry nature, have got parish priests. The transfer of the parish priest is justifed by the advantage of the Church, if a bishop thinks that a particular parish priest is more needed or will work more effectively in another parish or another offce, than in present parish. The necessity of the Church demands the transfer of a parish priest, when the parish priest is necessary, in the bishop’s point of view, in another ecclesial offce. If the transfer of parish priest from one parish to another or to another offce because of the reasons described in can. 1748, is necessary, legal procedure needed for the validity of this transfer, should be applied. Because of the fact, that the parish priest who will be transferred worked effectively and to the beneft of the faithful people, a legislator requires the transfer would be proposed in gentle way. The parish priest should be encouraged to an optional transfer without using any means of compulsion.
Nieumiarkowany realizm. Mieczysława A. Krąpca koncepcja metafizyki realistycznej
Juszkiewicz, Wojciech (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
The conception of realistic metaphysics formulated by M.A. Krąpiec is a crucial point in the history of polish philosophy. The conception proposed by Krąpiec constitutes a part of the tradition originating from the Aristotelian and Thomistic philosophy and has become the basis for the program of the Lublin Philosophical School. Krąpiec’s conception of realistic metaphysics is composed of following elements: identifcation (defnition) of the subject matter of metaphysics; emphasising the subject matter of metaphysics; substantiation that is “non-contradictory” for the subject matter of metaphysics; metaphysical analogy. The metaphysics built on such existential basis is not a defnition limited to a specifc area of reality but it encompasses everything that exists.
Parafia św. Mikołaja w Maluszynie w świetle wizytacji kanonicznej bp. Stanisława Nowaka z dnia 7 grudnia 1986 r.
Kopera, Łukasz S. (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
Church visits are an important source of knowledge about the history of the parish. The proof of this is the protocol from the canonic visit at the parish of St. Nicholas in Maluszyn, conducted on 7 December 1986 by Bishop Stanisław Nowak, Ordinary of Częstochowa. The protocol presents the most important issues in the life of the parish and the faithful, describes the condition of the church and church buildings, and recommendations for urgent work which were given.
Początki chrzescijaństwa w Polsce i Ziemi Wieluńskiej
Związek, Jan (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
On April 21, 2016 in Wieluń, there were both church and state celebrations on occasion of 1050th anniversary of Poland’s baptism and the establishment of Polish state. From the beginning of Polish statehood and the Christianity in the area of Ruda (later Wieluń) castellan of Ruda and collegiate chapter were the evidences of great signifcation of this area. According to the tradition, the Christianity in Ruda was established by St. Adalbert of Prague, on his way to Gniezno from Kraków. In Ruda in 1106 there were some celebrations of consecration of temple in which Bolesław III Wrymouth took part. The castellan of Ruda was the bastion of Polishness in the fghting with attacks of dukes of Silesia. In the area of Ruda the Christianity was widened by the order of St. Benedict. Missionaries came from this collegiate church and established Christian units nearby. The parish in Ruda was one of the three the oldest parishes in Poland. In 14th and 15th century all church and state institutions were moved from Ruda to more populated and defensive Wieluń. In Polish area where there were pagan beliefs, Christian missionaries introduced the Christianity. Slavic heathendom did not have its temples and priests and they led to the cult of the only one God. Those missionaries introduced the Eastern culture to Polish lands. The baptism of Mieszko I on April 11, 966, included Polish state to the family of Eastern states and their culture. The missionaries from the East established and organized state and church institutions. Well-educated missionaries established in Poland cathedral, collegiate, conventual and parish schools. Thanks to the Christianity, the serfs of Mieszko I and Bolesław I the Brave created the integrated society ruled by Polish sovereigns, supported by the rule of Polish metropolis. In this society, the residents of Ruda area (later Wieluń) were the signifcant part of Polish State and Church, being a defensive bastion of the State and the Church against political and religious dangers.
Polityka władz komunistycznych wobec Kościoła częstochowskiego w latach 1984-1989
Kostrzewski, Paweł (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
The article discusses the policy of communist authorities towards the Church of Czestochowa in 1984-1989. At the end of 1983 the communist authorities decided to tighten up the anti-church policy in order to weaken an increasing position of the Catholic Church in Poland. The pastoral service of priests was constantly kept under surveillance by officers of the repression apparatus. Every activity described as hostile attitude towards Polish People’s Republic in the form of homilies, lectures, exhibitions etc. faced the reaction of state’s authorities. It was a reason why the governor removed Fr. Zenon Raczyński from the post of parish priest in St. Joseph parish in Czestochowa. Moreover, the communist authorities impeded the creation of new parishes and the building of new temples. Both pilgrims and people who gave them accommodation were persecuted. Academic teachers and students were persecuted because of their involving in religious life. The action of removing crosses from public places was continued. Bishop Stanisław Nowak, who ruled the diocese of Czestochowa, and his co-workers fought in conversations with representatives of state’s authorities for free faith declaration and intervened with repressed people. Their actions began to be effective after warming the relations between the Church and the State which took place in 1987 in regard to organization of the Pope’s Paul the Second pilgrimage to the Motherland, but in fact, it was connected with some political changes in the Soviet Union and increasing economic crisis.
Polska duchowość i mistyka przeżyciowo-studyjna
Urbański, Stanisław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
In the history of Polish spirituality and mysticism we can distinguish 6 periods: I. Years from the twelfth century to the seventieth century; II. The seventieth century; III. The eighteenth century and the half of the nineteenth century; IV. The second half of nineteenth century and the beginning of the twentieth century (to 1914); V. The interwar period (1914-1939); VI. The contemporary times. The frst mystical treatise was the work of Henry Heidenreich De diligendo Deo. As a result of contact with Eastern spiritual literature, the mystical writing is developing. In the sixteenth century devotional mystically-contemplative trend was functioning in the form of prayers and texts for contemplation. The second period is the seventeenth century. It is the frst Polish “golden period of spirituality”. The ascetic-mystical writers with the European signifcance are in the conventual environments. The third period is the eighteenth century and the frst half of the nineteenth century. In the eighteenth century the decrease of works on the spiritual life is noticed. The reason is the infuence of anti-mystical tendencies from Spain, France, casuistry in the study of morality, Jansenism, rationalism. The fourth period consists of time from the half of nineteenth century and the beginning of twentieth century (to 1914). It is the second Polish “golden period of spirituality” and the most important for native spirituality. In this time some people- most women- were gifted with mystical mercy, and they left the notes from their experiences. The ffth period is inter war period (1914-1939). Because of great development of theology of spirituality and examinational and experiential mysticism, this period can be called the third Polish “golden period of spirituality”. The experiential mysticism, women’ mysticism was represented by St. Faustina Kowalska (1905-1938) the greatest Polish mystic. A phenomenon of Polish spirituality is experiential mysticism of women, which signifcantly developed in the nineteenth and the twentieth century and in the contemporary times. Mystical life is a normal way of spiritual development. It is special way of experiencing the presence of God, when a human understands a direct His intervention in spiritual life. Mystical life is a normal and full development of given in the Sacrament of Cristian initiation sanctifying grace. The process of mystical life relies on the development of supernatural virtues, and mainly love, which leads to a total community with God. The communion with God performs in love. The last test of love to God is love to fellows. A lot of Polish mystics shaped and they still have been shaping the spiritual life of future generations, not only compatriots. Left for us precious “The diaries of souls” of experiential mysticism can be involved to “pearls” of mystical literature. At the same time, they present the message as an unusual spiritual gift directed to all Church.
Protoplaści rodu Gietyngierów z Żarek. Przyczynek do biografii bł. ks. Ludwika Rocha Gietyngiera
Kapuściński, Jacek (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
The article is the part of genealogical study concerning the Gietyngiers family from Żarki. Its member was blessed Fr. Ludwik Roch Gietyngier living in the frst half of the twentieth century. There is no publication on his family, so this study, analysing the history of four generations backwards, shows the history of this family’s progenitors and is thought to be a trigger to a biography of blessed one from Żarki. As the result of historical analysis, it was determined that this faily coming from Hungary, has its origin in Polish area from Franciszek and Józefa Gietyngier, living in at the turn of the eighteenth and nineteenth century. Napoleon (French emperor) and connected with him situation in Europe had great infuence on the history of this family. Probably because of it, Fransiszek Gietyngier, serving in the Austrian army, deserted and settled down with his wife in Siewierz in New Silesia (1806-1808). Here two their children were born and Franciszek started a military service in Polish Hussars, formed on French payment by Jan Nepomucen Sułkowski. This family settled down in Żarki, where their two daughters were born. However in 1813, as the result of marching through the town full of Napoleon’s soldiers and following them Russian army, the epidemic of typhus broke out. Then Fransiszek and his three children died of this illness. Only Józefa and little son Antoni (later great-grandfather of blessed Fr. Ludwik Roch Gietyngier), stayed alive.
Przestępstwo konkubinatu duchownego w wybranych sentencjach opublikowanych w „Decisiones”
Wieczorek, Michał (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
The article discuss the problem of one of crimes mentioned in Canon law of the Catholic Church, which is the concubinage of religious person. The crime of concubinage was presented in the light of two sentences Roman Rota, which concern the same matter. The analysis of sentences in this matter allows to understand the complex problem, but frstly directs out attention to the fact how important is the joinder of the issue, because legal proceeding and the sentence itself does not have to explain the legal doubts. The negligence of Diocesan Court in this matter led to the situation, when the trial was vulnerable to failure, and the acuussed clergy person had to be released from accused act.
Rola biskupów hiszpańskich w kształtowaniu dogmatu trynitarnego na tle kryzysu ariańskiego
Sordyl, Krzysztof (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)
Doctrinal matters concerning the Christological and Trinitarian dogma were in the fourth century the centre of Christian theology. Particular theological defnitions concerning the divinity of the Son and seeing the Holy Trinity were included in the statement of belief from Antakya, Nice, Sirmium and Rimini. Theological dispute was focused on the Aryan controversy. Spanish bishops took part in it, as well. The crucial role in the debate was played by out-theological factors, such as ecclesial politics or the emperors’ opinion. Many of them had an infuence on this process. An active role was played by Hosius of Corduba. However he was not able either to compromise the schism of Melitene or bring together Arius and the bishop. Hosius took part as well in synod of Antioch in 325, when the statement of belief vituperating Arianism was formed. In spite of a lot of studies on the Council of Nice, it was impossible to determine real reasons of its calling and proceedings of discussions. Constantine the Great did not understand the signifcation of theological dispute. Crucial for later discussion concerning the Trinity, the notion of coexistence the Father and the Son was criticized because of the lack of this term in the Holy Bible and materialistic associations which it awoke. In 357 Hosius from Corduba signed Arian creed, which was determined by Hilarius of Poitiers as “blasphemy from Sirmium”. It had great infuence on Spanish churches and led to divisions. In 359 western bishops during the synod in Rimini took the Arian attitude as well. Lucifer of Cagliari did not accept it. He was supported by Gregory of Elwira. Gregory in antiarian De fde protected the equality of the Father, the Son and the Holy Spirit. Probably Lucifer, Gregory and Philo of Libya were not on the side of Arian. From the theological history point of view, it has turned out that the Arian dispute was one of the most serious doctrine disputes not only in ancient times, but in all history of Christianity.

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