Resovia Sacra, 2014, Tom 21

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Avgustin Golitsyn on Catholicization of Russia
Drozdek, Adam (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
Książę Augustyn Golicyn spędził większość swego życia we Francji, gdzie zajmował się intensywnie publikacją źródeł historycznych dotyczących głównie historii Rosji. Publikował również prace na temat katolicyzmu i jego roli w historii Rosji oraz możliwości, jakie katolicyzm otwierał dla jej przyszłości – czym kontynuował dyskusję otwartą przez Iwana Gagarina. W tej dyskusji Golicyn skoncentrował się na trzech problemach dzielących katolicyzm i prawosławie, a mianowicie: pochodzeniu Ducha Świętego, istnieniu czyśćca oraz prymatu papieskiego. Golicyn podkreślał, że wolność Kościoła w Rosji, będącego wówczas w pełni zależnym od władzy cesarskiej, możliwa jest jedynie po połączeniu się z Kościołem katolickim.
„Biskup Marcin Kromer (1512-1589). W służbie Kościoła, Ojczyzny i Ziemi Bieckiej”, Red. W. Kret, S. Zych, Biecz 2013, s. 180, ISBN 978-83-60944-57-8.
Wysocki, Marcin (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
Czuwania soborowe formą duchowej obecności Kościoła polskiego na Soborze Watykańskim II
Smagacz, Arkadiusz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
Convened 50 years ago, the Second Vatican Council was a groundbreaking event in the history of the Common Church. Under difficult conditions of the communist regime, the Church in Poland contributed to the Council work in numerous areas. The decided majority of bishops, despite the problems with receiving passports, participated in the conciliary meetings directly. However, a wise shepherd of the Polish Church, which can definitely be said about Primate Stefan Wyszyński, wished that the matter of the Council became present in every Polish parish and family. By his inspiration a four-year pastoral program was created, commonly referred to as ‘the conciliary vigils’ whose aim was to pray and make offerings in the intention of the Second Vatican Council. The conciliary vigils became a unique work in the entire Common Church. Thanks to them the members of the Polish Church, despite the existence of the iron curtain, were able to take spiritual part in this significant event. In the first part of this article the author attempts to find the answer to the following question: what was the foundation of the conciliary vigils? The answer was contained in three theses: the influence of the attitude represented by Saint John XXIII, who was so dearly connected with Poland and Cardinal Wyszyński and his calling for prayer in the intention of the Council; ecclesiological sensitivity of the Primate of Poland, which expressed itself in the perception of the Church as the mystical Corpus Christi and his unique gift to translate into practice sublime theological assumptions. In the second part the author focuses on the presentation of the course of particular stages of conciliary vigils which also constituted the part of the Great Novena of the Polish Nation. Those were consequent initiatives: in 1962 – The conciliary vigil with Virgin Mary of Jasna Góra, in 1963 – the Conciliary deed of goodness; in 1964 – Victory over oneself for the Council and finally, in 1965 – giving oneself to the maternal enslavement of Virgin Mary, the Mother of Church for the freedom of the Church.
Doktorzy teologii z zakresu biblistyki Wydziału Teologicznego Uniwersytetu Jagiellońskiego wypromowani po II wojnie światowej
Wisz, Piotr (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
After World War II at the Theological Faculty of Jagiellonian University in Cracow the dissertations in the area of the Holy Scripture were written by thirty two priests. Dissertations connected with the Bible were written at the seminar of Biblical Study of the Old Testament and at the seminar of Biblical Science of the New Testament. The priests wrote them under the guidance of the following lecturers: rev. Józef Kaczmarczyk, rev. Aleksy Klawek, rev. Władysław Smereka and rev. Piotr Stach. Twelve theses concerned issuses connected with the Old Testament, nineteen with the New Testament. One dissertation had both the Old and the New Testament connections. Most of papers were the translations from original languages with the comments of some parts of the Bible. Some of the priests with doctorates were employed at the theological departments of Polish universities and in seminaries. Doctors promoted by Theological Faculty of Jagiellonion University had great impact on the development of biblical thought and popularization of the Holy Scripture among the faithful in Poland in the second half of XX century.
Działalność charytatywna w parafii pod wezwaniem Świętej Rodziny w Tarnowie – historia i współczesność
Glugla, Paweł (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
For more than 100 years in the parish, Fr. Missionaries in Tarnow charity for the poor, the sick, injured, unemployed, large families is provided. Missionaries and the Sisters of Charity in accordance with their Vincentian charism decided to help the most needy. Help ward was supplied by other religious congregations in the parish. Since 1906 organized assistance was provided by religious orders for men and since 1934 these duties were taken over by the female of the Vincentian Association and the Association of Parish „Caritas”. In particular, much good was done during World War II. The post-war communist liquidation of religious associations did not lead to the omission of relief charity. In 1981, there was a transparency of aid activities in the parish. The band was formed Vincentian Charity. In 1990, the Association of Charity of St. Vincent de Paul was founded. However, since 1993, operates department „Caritas”, and from October 28, 1995, the Division is „Caritas” of the Diocese of Tarnow, which has legal personality combined with „Caritas Poland”. Both material and spiritual assistance is provided. Tarnowskie Hospice Home includes a terminally ill both in the area of the parish, city and neighboring cities for 10 years.
Ekskomunika. Rys historyczno-kanoniczny
Terpin, Anna (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
The first mentions of excommunication can be found in the Bible and in the teaching of Fathers of the Church. From the beginning, excommunication was the most severe sanction of all the penalties in canon law. Excommunication excluded one from community of the faithful, but did not brake all of ties. There was always a possibility of reconciliation with God and the Church. Over time excommunication was being used more often and more offenses were sanctioned with excommunication. This kind of penalty was either latae sententiae or ferendae sententae. Many popes created more and more regulations concerning excommunication. All of them were compiled in Gratian’s Decretum and Decrets of pope Gregory IX. One of the most important regulation of excommunication was promulgated by pope Martin V apostolic constitution Ad evitanda (1418). It introduces the distinction of excommunicated person into vitandi et tolrati. The Code of Canon Law (1917) changed the situation of excommunicated persons, but this punishment still remained the most severed sanction in canon law.
Formacja do kapłaństwa w rozważaniach Jana Pawła II na Anioł Pański przed Synodem Biskupów w 1990 roku
Buczek, Jerzy (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
Both the Synod of Bishops of 1990 which was dedicated to the formation of priests and the Exhortation of John Paul II, “Pastores Dabo Vobis” have had an essential influence on the reorganization of the priestly formation in the Church. During the preparations for the Synod, John Paul II throughout one year, during his Angelus meditations undertook the most important topics concerning the priesthood and the priestly formation. The Pope discussed the challenges and tasks of the priests of to-day and of the candidates to the priesthood. He pointed to the need of the Church’s prayer for vocations, the role of family and seminary, as preparing communities for the priesthood. He presented some important dimensions of the priesthood such as its Trinitarian nature, its close relationship with Christ and the cooperation of priests with the power of the Holy Spirit. He showed a special relationship of priests with the Mary, Mother of God who is an educator of the priestly vocations and Mother of priests. Then he emphasized that the priests should be men of faith, hope and love, living in fraternal communion and in the unity with God, prayerful, immersed in God’s wisdom. He emphasized that the priests must live radicalism of the Gospel, especially the evangelical counsels: poverty, obedience, chastity of priestly celibacy. Finally the Pope called attention to the activity of priests, which should manifest themselves as collaborators of God, as ministers of reconciliation and of the Eucharist, as men capable for sacrifice, sensible for the suffering and disposed for missionary work.
Formacja intelektualna i pastoralna diakonów stałych w Kościele powszechnym
Selejdak, Ryszard (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
This article addresses the two fundamental dimensions of an integral formation of future permanent deacons, namely intellectual and pastoral formation. The rapid change that has come about in the conditions in which the permanent diaconate is exercised, social and cultural changes, the development of ecclesiastical and secular sciences and the development of Christian life in the various moments of its existence all demand of the deacon a solid formation. This is an essential condition upon which the fruitfulness of the permanent diaconate depends. For this reason it is of great significance. The intellectual and pastoral formation of candidates for the permanent diaconate are bound tightly together and complement one another. The programmes for the formation in question are found in the national Rationes institutionis diaconorum permanentium, prepared by the Episcopal Conferences and approved by the Congregation for the Clergy. Intellectual formation must embrace all of the disciples that belong to the ecclesiastical sciences and those connected with them. Pastoral formation, on the other hand, must present the theoretical and practical aspects of the ministry of future deacons so that they can carry out their pastoral duties effectively among the People of God.
Fundacja, uposażenie i rozwój parafii Znalezienia Krzyża Świętego w Niebylcu
Chuchla, Antoni (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
The history of the Parish of the Discovery of the Holy Cross in Niebylec can be divided into two development phases: Konieczkowa phase, spanning from 1464 to 1650 and Niebylec phase, spanning from 1550 until now. For that reason, it is called Konieczkowsko – Niebylecka Parish. The Konieczkowa Parish was funded by four born brothers: Marcjusz, Mikolaj, Jan and Stanislaw Machowski on 14th June 1460. It was established by the Bishop of Cracow Jan Gruszczynski, who was also both the chancellor of Poland and contemporary Polish Primate. Konieczkowa Parish district included four villages: Konieczkowa, Jawornik, Nowa Wies and Gwoznica. Niebylec town joined the Parish in 1509 and a village Malowka in 1608. The first Parish – Priest was Stanislaw from Opatowiec. The Niebylec Parish was funded by Janusz Romer, contemporary owner of Niebylec. It was established by Cracow Suffragan Bishop Wojciech Lipnicki. The Niebylec Parish district was the same as the Konieczkowa District. Two villages Blizianka and Gwozdzianka joined it in 1782. Gwoznica left the Parish district in 1864 and Jawornik in 2008. The Konieczkowa Parish and later the Niebylec Parish belonged to the Pilzno Decanate unlil 1608. Next, it belonged to the Strzyzow Decanate, in the Sacz Archdeaconry, the Pilzno Office and the Cracow Diocese. After the First Partition of Poland, from 1722 to 1806 the Parish belonged to the Tarnow Diocese. The number of parishioners has been continuously growing to 2600 worshippers at present. The first Niebylec Parish - Priest was Jan Bazaltowicz and dr Czeslaw Goraj is the present Parish - Priest.
Geneza i znaczenie ceremonii „Świętego Ognia” w Bazylice Bożego Grobu na podstawie źródeł liturgii jerozolimskiej do XIII wieku
Bać, Tomasz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
The Holy Fire ceremony, also known as the Holy Fire miracle, is one of the most eminent liturgies of the Greek Orthodox Church in Jerusalem, celebrated every year on Holy Saturday early afternoon. The origins of this celebration can be found in the most ancient sources of the Jerusalem liturgy stemming from the Byzantine, Armenian, Georgian and Latin traditions. All the sources unanimously prove that the rites associated with the Holy Fire arose from the evolution of the opening rites of the Paschal Vigil celebrated inside the chapel of the Tomb of Christ in Jerusalem. The popular piety of the Jerusalem Christians considered them as supernatural and miraculous already several centuries before the Crusaders came to the Holy Land. The Orthodox Church (particularly of Greek and Russian traditions) maintains this interpretation to nowadays.
Il consilium fabricae Ecclesiae nel Codex Iuris Canonici del 1917
Story, Marek (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
Jednym z ważniejszych punktów programu pontyfikatu papieża Piusa X była reforma prawa kanonicznego, dlatego 19 marca 1904 wydał on mottu proprio Arduum sane munus, w którym powołał do życia Komisję Kodyfikacyjną oraz kolegium konsultorów w celu odnowienia dyscypliny kościelnej. Prace nad reformą prawa kanonicznego zostały ukończone przez papieża Benedykta XV, który bullą Providentissima Mater Ecclesia, wydaną 27 maja 1917 r., promulgował Codex Iuris Canonici. Według Kodeksu Prawa Kanonicznego z 1917 r., Rada fabryki Kościoła była organem, w skład której wchodził proboszcz, jako przewodniczący, oraz duchowni, jak i osoby świeckie nominowane przez ordynariusza lub swojego delegata. Rada nie posiadała osobowości prawnej. Jej zadaniem było administrowanie dobrami należącymi do kościoła. Należy podkreślić, że Kodeks jednoznacznie wykluczał możliwość ingerencji przez radę w sprawy dotyczące sprawowania kultu Bożego w kościele. W aktualnym Kodeksie Prawa Kanonicznego nie występuje żadne odniesienie do Rady fabryki Kościoła. Obecne prawo powierza administrowanie dóbr kościoła proboszczowi, wspieranemu przez parafialną radę ekonomiczną (kanon 537). Istnienie Rada fabryki Kościoła jest bez wątpienia jednym z ważnych etapów w procesie kształtowania odpowiedzialności osób świeckich za własną świątynię i parafię.
Infosfera i jej wpływ na rozwój psychiczny i duchowy wczesnośredniowiecznych cenobitów przestrzegających reguły Benedykta z Nursji
Cyrek, Olga (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
The paper describes the basis of the Rule of Benedict of Nursia (d. 547) datascape environment present in the community of monks living in the monastery and the ways of acquiring information. The primary source of information for them was another man, especially a monk, and contact with the laity much they confine. Important information for them was verbal, which is transmitted by word and non-verbal information, transmitted gesture and posture. They used the word only in exceptional circumstances and with dignity. Also conveyed his command charged with words, but Cenobites were obliged to listen to him in silence. If you need anything, it’s more likely to be expressed by the movements of the body. Information plays an important role in the educational process, which is facilitated by the introduction of the discipline in the monastery. Abbots used the information for teaching and imparting knowledge, but the monks did not take an active role, but rather passively absorb everything supervisor told them. In exceptional cases, they can express their views, such as the common meeting. Monks depend primarily on the spiritual peace, hence they try to create the environment around them organized. Disinformation in them did not exist, because often they read the Rule and thus keep gaining knowledge about behavior. They knew so well their duties and rights and follow the top-down schedule.
Inwentarz parafii Świętego Michała Archanioła w Iwieńcu z 1939 roku
Żurek, Waldemar W. (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
On the basis of the inventory of April 1939, prepared by Rev. Wincenty Franckiewicz, who gave St. Michael the Archangel’s parish church in Iwieniec to his successor Hilary Pracz – Franciscan, we gain information on a brief history of the baroque church and the Franciscan monastery in the borderlands town of Iwieniec. On this occasion, we also learn about the history of the first Roman Catholic parish of the Holy Trinity in Iwieniec, dating back to the mid-sixteenth century. After the Partitions of Poland, Tsarist Russia held dominion over these areas, and Catholic parishes in these areas were often dissolved due to repression after uprisings. Such a fate befell the parishes and churches of Iwieniec, and they were given to the Orthodox Church by the decision of the tsarist government. Only after the First World War, when Poland regained independence, the church in Iwieniec was restored to Roman Catholics. The inventory of the parish of Iwieniec presents the condition of the parish, including pastoral work, church property, the condition of religious buildings and outbuildings, the parish archive, and the activity of the parish office.
Jan Walkusz, „Kościół na drogach pomorskiej przeszłości. Studia i szkice z XIX i XX wieku”, Wydawnictwo KUL, Lublin 2014, s. 387, ISBN 978-83-7702-838-4
Grygiel, Marek (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
Jesus’ Trial Before Herod Antipas
Kubiś, Adam (1976- ) (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
Opowiadanie o procesie Jezusa przed trybunałem Heroda Antypasa, zamieszczone w Ewangelii Łukaszowej 23,6-12, ma jedną główną funkcję, mianowicie ukazanie niewinności Jezusa. Wśród egzegetów spotyka się opinie, iż opowiadanie jest kompozycyjną fikcją, nieopartą na faktach, gdyż narracja ta nie wnosi niczego istotnego do Łukaszowego opisu męki i śmierci Jezusa, powtarzając jedynie występujące wcześniej motywy. Okazuje się jednak, iż opowiadanie, kładąc nacisk na znany już fakt niewinności Jezusa, posiada nowe elementy oraz odgrywa istotną rolę w ogólnym teologicznym przesłaniu Łukaszowego opisu męki Jezusa. Można zatem mówić o czterech funkcjach opowiadania, a właściwie funkcjach prezentacji niewinnego i milczącego Jezusa: historycznej (Jezus był niewinny, mimo że został postawiony przed sądem), chrystologicznej (milczenie Jezusa nawiązuje do proroctwa Iz 53,7 i wskazuje na jego tożsamość Cierpiącego Sługi Pańskiego; sąd nad Jezusem prowadzi do pojednania pomiędzy wrogami, Herodem i Piłatem, ukazując zbawienne skutki męki i śmierci Jezusa, co także wskazuje na Jego prawdziwą tożsamość, jako Zbawiciela i Dawcy Pokoju), pedagogicznej, czy inaczej parenetyczno-kerygmatycznej (prześladowany Jezus ukazany jest jako model do naśladowania dla prześladowanych chrześcijan) oraz apologetycznej (niewinność Jezusa potwierdzona jest przez dwa niezależne trybunały: żydowski i rzymski, co ma znaczenie w kontekście prześladowań pierwszych chrześcijan ze strony środowisk żydowskich i Cesarstwa).
John Bergsma, “Bible Basics for Catholics. A New Picture of Salvation History” (Notre Dame, In: Ave Maria Press 2012), s. X+182, ISBN 13-978-1-59471-291-3
Kubiś, Adam (1976- ) (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
Ks. Michał Bednarz, „Listy do Tesaloniczan. Wstęp – przekład z oryginału – komentarz” (Nowy Komentarz Biblijny 13; Edycja Świętego Pawła: Częstochowa 2007), s. 816, ISBN 978-83-7424-252-3
Pudełko, Jolanta Judyta (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
Mariologiczna interpretacja perykopy „o prawdziwych krewnych Jezusa” (Mt 12,46-50)
Mikołajczak, Mieczysław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
The author of the article in his scientific research presents an attempt at a Mariological interpretation of the pericope on the true relatives of Jesus (Matt. 12,46-50). He concludes that it is not St. Matthew’s intention to present Jesus as sending his relatives away without meeting them. The author points out that the Evangelist does not intend to take any stand on the position of Mary. He only emphasizes the exceptional standing of the disciples. The episode depicted in the narrative on the true relatives of Jesus (Matt. 12,46-50) has been clearly softened. In his article the author shows that Mary, the Mother of Jesus, the Messiah and His disciples are presented in a more favorable light than in Mk 3,31-35. St. Matthew has preserved a certain mariological continuity in his evangelical account in which he presents an exceptionally beautiful and extraordinary image of Mary, the Mother of Jesus, the Messiah. The picture of Mary presented indirectly in the pericope on the true relatives of Jesus (Matt. 12,46-50) remains in editorial harmony with earlier accounts in the Gospel of the Childhood of Jesus (Matt. 1-2). This outline of the image of Mary, the Mother of Jesus, the Messiah confirms the fact that she was held in high esteem by the first Church of Jesus Christ, when she was still alive.
Misje i rekolekcje w diecezji przemyskiej w latach 1944-1964
Kapłon, Marcin (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
After World War II, the Church both in the Diocese of Przemyśl and throughout Poland had to face with a multitude of new issues. The ecclesiastical situation on the above-mentioned area was even more difficult considering the specific character of political and social circumstances, which firstly caused dividing the diocese by a military cordon and secondly created the state of temporariness connected with the activity of the Ukrainian Insurgent Army (UIA). No one needs to be convinced that apart from population and material loss, each war wreaks great havoc in terms of morality, and restoring stabilisation in such a delicate matter entails immense effort on the part of clergy. One of the ways to engage in pastoral work in this area are missions and retreats, to which the present article is devoted. Its purpose is to depict consicely the efforts of priests who organized spiritual excerises for members of their parishes, very often in the face of material and organizational problems, and most of all the obstacles posed by the communist system. Additionally, the author focuses on the requirements for preachers made by diocesan authorities and presents a general outline of missions in 18 chosen parishes of the Diocese of Przemyśl. What is more, lots of attention is devoted to closed retreats.
Modlić się dobrze. Refleksja na podstawie pism świętej Urszuli Ledóchowskiej
Synoś, Paweł (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2014)
The prayer is a fundamental reality in the life of a Christian striving for holiness. This article presents the issue of prayer in the writings of Polish saint Urszula Ledóchowska. The Author on the basis of her writings is trying to answer the question: what conditions must be achieved to pray in the right way. At the beginning of the paper he presents a broad understanding of prayer, which is primarily a kind of bridge between the temporality and eternity, between a man and a God. The heart of prayer is remaining in communion with God, which is made possible by the virtue of love. It the next part presents the basic difficulties linked with prayer, shows also an appropriate attitude for the process of prayer, such as: the internal focusing, the living faith, the perseverance, and the living in harmony with others. In the final part of the article discusses the basic characteristics of the saint Ursula’s prayer, like her devotion to the Agonizing Heart of Jesus and the Immaculate Heart of Mary.

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