Veritati et Caritati, 2016, T. 6

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    Azazel a zakazany kult w kontekście Dnia Przebłagania. Wzajemne przenikanie kultur i ich wpływ na motyw Azazela w Starym Testamencie
    Janik, Marek (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
    In the Bible, the term ʻazāʼzēl is used in Leviticus 16. The most popular view is that it is the name of a demon. Usually, wilderness and desert were believed to be the haunting place of demons in ancient religions. Besides the Hebrew Bible acknowledges, that the wilderness is the place of demons and demonic creatures. In intertestamental literature ʻazāʼzēl is a fully developed demon. In many case Azazel could be a name, however, does not imply it being a demon or evil spirit. What is important, Azazel has no part in the Sanctuary ministry on the Day of Atonement. Since Azazel’s blood has not been shed, he cannot be used for remission of sin, and without the shedding of blood there is no remission of sin. Mesopotamian rituals the transfer impurity often see animal as a substitute for a man. A substitute that will now become the object of impurity. Similarly Hittite rituals feature the transfer of evil to an animal that is then sent away. Nevertheless such rituals was quite common throughout the ancient Near East. Such rituals sought to return to the demons the evil that was afflicted a person. The animal carried the evil away, and the intention was to return it to its place of origin.
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    Bernard Sesboüé, L’homme merveille de Dieu. Essai d’anthropologie chrystologique, forum Salvator, Paris 2015, ss. 367.
    Zieliński, Sławomir (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
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    Bibliografia duchowieństwa diecezji częstochowskiej. Publikacje historyczne na łamach „Niedzieli” w latach 1926 – 1992
    Kapuściński, Jacek (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
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    Biskup jako pierwszy katecheta w diecezji
    Stypułkowska, Beata (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
    According to Church documents, a bishop is obliged to proclaim personally the Gospel to the faithful. He has also the mission of bringing about and maintaining a passion for catechesis in his diocese by pertinent and effective organization. Therefore the presented paper first discusses the theme of proclaiming the Gospel, then touches the problem of managing the catechetical ministry by appropriate structures and appointed assistants, followed by the problem of the formation of catechists. The paper applies the method of analysis of the Church Vatican II and post-Vatican II documents. A series of conclusions and personal suggestions was presented, the latter – although based on the mentioned documents – still being rather propositions.
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    Biskup Stefan Bareła – Pasterz oddany bez reszty Kościołowi
    Mikołajczyk, Marian (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
    Bishop Stefan Bareła was born on June 24 1916 in Zapolice near Radomsko. He took holy orders on March 24 1944. Bareła was appointed by John XXIII as an auxiliary bishop in Diocese of Częstochowa. He took the holy orders of bishop on January 8, 1961. Three years later, on January 10, 1964 he became a bishop of Częstochowa. He has to fulfil the bishop’s mission in interesting, decisive in the history of Church, but difficult times. Undoubtedly, the Second Vatican Council was very important and giving the direction for the activity of Church up to these days. Bishop s. Bareła took part in three its sections. He lived its problems. He did everything to change the teaching of the Second Vatican Council into pastoral actions, to make the part of Church, which he was responsible for to realize Vaticanum II. He organized courses, pastoral days, meetings, debates approaching to learning the spirit and law of Vatican Council. As his great responsibility he treated the fulfilling in Polish Church the leadership of Marian Board of Polish Bishops’ Conference. This board worked out programs of pastoral work, especially marian one in Poland. The participation in its meetings as the chairperson in 1966-1984 was unquestioned. And at the end we should say about the responsibility for Church of Czestochowa. The political context cannot be omitted. Bareła started his service in Diocese of Częstochowa in the end of government of Władysław Gomułka, when Regigious Education lessons were removed from schools, when the permissions for building of churches were withdrawn, when new pastoral places were forbidden. Despite of it, Church lived, developed, there were new pastoral places, and new churches were built, the teaching Religious Education in parishes developed, because of Bishop’s determination and the involvement of lay people. The zeal of priests became very often their heroism. The words of Holy Father directed to Church in Częstochowa in three days after the death of Bishop Bareła were true when he said that Bareła was a man with great mind and heart, totally devoted to Church.
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    Biskup Stefan Bareła i świeccy
    Terlecka, Wanda (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
    Bishop Stefan Bareła, the third bishop of Częstochowa in 1964 – 1984, introducing the spirit of the Second Vatican Council to diocese, a lot of attention and work devoted to lay people in Church. A faithful to the rule “fides et ratio”, established the first theological college available for lay people too (currently High Institute of Theology) and Diocesan Studies of Family Life. He called the Second Diocesan Council in Częstochowa. He was actively open to academic lay youth, he led spiritually himself some groups of young people. For preserving the pastoral actions in Marian Diocese he introduced monthly all-night vigils in Jasna Góra Monastery, which he took part in.
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    Czy nuncjusz i delegat apostolski muszą być biskupami? Próba odpowiedzi na pytanie
    Lewiński, Przemysław August (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
    From time to time the public opinion is interested in a special way of the papal diplomacy. In fact, its importance and significance are for centuries widely known and respected. Therefore, in that discussion there is no shortage topics concerning the involvement of the laity in the mission of the papal legation. This article does not handle mentioned issue directly, but consider it from a little different point of view. It tries to answer the question posed in the title: Is Nuncio and Apostolic Delegate must be bishop? The current practice of the Holy See presupposes automatically the Episcopal ordination of the newly appointed Nuncio or Apostolic Delegate. However, after a legal and theological analysis, it can be stated, that is not necessary for them to be bishops. This article highlights the fact that the tasks facing Nuncios and Delegates are not connect directly to the authority of the Holy Orders. Their personal dignity of Archbishop results, however, for historical, ecclesial and diplomatic reasons. That’s why seems possible that in the future the currently practice would be changed.
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    Katecheta powołanym do świadczenia o Chrystusie
    Długosz, Antoni (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
    The passing of faith is always on the personal level. In the process of realisation of catechists’ vocation is necessary to shape the conscience and the development of their personal features like: teachers, tutors and witnesses. A catechist is chosen and provided by Church the mission of preaching the God’s word. They are chosen and sent to give the testimony of faith. By testifying to the Saviour they have to live in the friendship with Christ. A catechist should be the person of conscience, meet with God’s word by reading and contemplation, meditation and praying and have proper spiritual formation, the level of moral life, emotional maturity in order to pass the truths of faith.
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    Kontakty biskupa Teodora Kubiny z duchowieństwem i wiernymi diecezji częstochowskiej w tzw. Kraju Warty w okresie okupacji niemieckiej 1939 – 1945
    Kostrzewski, Paweł (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
    The bishop of Częstochowa diocese Teodor Kubina organised religious demonstration in Częstochowa on 5th September 1939, just before the outbreak of war. By this demonstration, people wanted to reply to persecution of Catholic Church in Germany especially countering the worship of Mary of Częstochowa among Polish temporary workers and families living in Upper Silesia. Kubina expressed his worried about political situation before the Second World War. When the war out broke he came back from Koniecpol where he had stayed and he was in Częstochowa during all war. Częstochowa was in quite good situation because this city was in General Government where the conditions for Catholic church were relatively the best. Bishop Kubina and others bishops lost his right to rule the diocese area joined to the Third Reich. He couldn’t carried out the canonic visits and administer the Sacrament of Confirmation. He designated his representatives to control church issues and contact with German authorities. Fr. W. Przygodzki was the representative in the part of Czestochowa diocese joined to Warthegau, and when he went to General Government he was replaced by fr. Wtorkiewicz. On 25th May 1940 Kubina met with Hans Frank – general governor and wanted to persuade him to let Kubina move freely in area of diocese joined to the Third Reich. This meeting wasn’t successful. In this case the best alternative for contact with priests and secular people in the Third Reich were official and private correspondence. Bishop was informed about the religious situation in the Warthegau area. In the correspondence there were the following problems mentioned: the arresting, destructions and confiscation of Church possessions, absence during the Sunday Mass and services and renovations. Kubina asked priests not to leave their parishes but to stay with people.
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    Ks. Jacek Kapuściński – ks. Mariusz Terka, Poczet Papieży, Wydawnictwo Użytkowe Idea, Katowice 2016, ss. 600.
    Kopera, Łukasz S. (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
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    Łaska nawiedzin Kościoła częstochowskiego przez Piotra naszych czasów – Pielgrzymki Ojca Świętego Jana Pawła II i Benedykta XVI na Jasną Górę i do Częstochowy
    Nowak, Stanisław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
    Each Holy Father as the visible replacement of Christ on earth and Peter’s successor represents and own for the mankind great supernatural good. We can talk about the favour connected with visiting a country by Pope. In the deeper meaning we can talk about outer favour expressed in the conviction that “you have seen Lord Himself when you have seen Peter”. The Pope Paul VI wanted to visit Jasna Góra at the turn of 1965 and 1966 and later on May 3rd 1966. Unfortunately, it did not happen because of communistic regime. The first visit of John Paul II was on June 4-6 1979. In Poland, in Jasna Góra sanctuary, he said his appreciation to God for the gift of the papacy and the first time he called himself “a man of entrusting”. He told the Church in Częstochowa that “It serves the Church both in Poland and in the world as the diocese of Mary which fulfils exceptional mission, especially because of Jasna Góra” The second pilgrimage of John Paul II to Czestochowa was connected with the celebration of sixth centenary of presence of Holy Icon to Jasna Góra and it was on 18-19 June 1983. This visit made the Church in Częstochowa full of splendour. Holy Father said about its role in Poland forcibly. Actually thanks to Jasna Góra and the cathedral, Czestochowa deserves to be spiritual capital of Poland. On June 12, 1987 John Paul II visited Jasna Góra again. Then he asked Mary to be the Mother for first the Church in Czestochowa and later he added for all nations, for the Church, for People of God and for all mankind. The biggest event in favour of papal visits for the Church in Częstochowa from Holy father John Paul II was the Sixth World Youth Day on August 14-16, 1991, under the motto “ You have received the spirit of sonship”, and its heart was Jasna Gora. Year 1997 was the year of International Eucharistic Congress in Wrocław. Then the Church in Czestochowa had the favour of having John Paul II staying. It was on June 4th 1997. The word of “favour of visiting” for the Church in Czestochowa is very appropriate to coming John Paul II to Czestochowa in 1999, because at the beginning of planning this visit Częstochowa wasn’t taken under consideration. It was real saying goodbye to Jasna Góra. Holy Father Benedict XVI visited Archdiocese of Częstochowa on May 26, 2006, then it was its eightieth anniversary. So seven papal visits, not including spiritual one of Paul VI filled with glory the space of Church in Czestochowa, the glory of God, and on July 28 Pope Francis visited Jasna Góra.
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    Maluszyn i jego mieszkańcy w świetle najstarszej księgi metrykalnej (1637 – 1731)
    Kopera, Łukasz S. (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
    The oldest book of the parish Maluszyn register contains records of the baptized, marriages and deaths over the years 1637 – 1731. The book is an excellent source material to reconstruct the history of the parish and school Maluszynie, as well as the genealogy of its owners and ordinary citizens throughout the seventeenth century. Book stores Archives of the Archdiocese of Czestochowa father’s name Valentine Patykiewicz in Czestochowa (signature KM 641).
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    Moja posługa w archidiecezji częstochowskiej
    Depo, Wacław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
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    Obowiązek rezydencji biskupa diecezjalnego w aktualnym prawodawstwie Kościoła
    Wieczorek, Michał (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
    Current legislative norm codification describing legal obligation of diocesan bishop’s residence has shaped for ages. The author reminds the most important historical documents concerning the pointed obligation, and tries to explain in the postcode documents published by popes and The Holy See, what is contrary to the obligation of residence and to make him visible guarantee of pastoral care of people of God.
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    Paul Han Min Taeg, La connaissance naturelle de Dieu chez Henri Bouillard (1908 – 1981). Approche historique et théologique, Paris 2015, Les éditions du Cerf, ss. 519.
    Zieliński, Sławomir (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)