Seminare. Poszukiwania Naukowo-Pastoralne
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Pozycja A. Laun, Liebe und Partnerschaft aus der Sicht der katholischen Kirche, Eichstät 1994, ss. 96.Skorowski, Henryk (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1995)Pozycja Accompagnare i giovani nello Spirito, (=Biblioteca di Scienze Religiose, 143), red. Jusùs Manuel Garcia, LAS, Rzym 1998, s. 262.Chmielewski, Marek T. (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2000)Pozycja Afrykańskie mity chrystologiczneMajcher, Zbigniew (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2005)Every theological discipline has some proposal for the use of narrative as a means for rethinking the nature, task, and methods thereof. This article presents a „narrative Christology” in the African milieu; it actually deals with Christ and culture on the African continent. Contemporary African theologians explain the African culture and then they use that culture with its traditional oral wisdom to share the Gospel of Jesus Christ. African theologians do an admirable job relating the rich culture of Africa. In their studies they display knowledge of the culture with which they are dealing and, in the process, they respect that culture by adapting the Gospel to it. The narrative is not merely ornamental in African Christology, but constitutive. Modern African Christology should not be separated from narrative description or argumentation, because Christology involves the „recasting” of the Christian story. Some theologians recognize that Christology may lead to a new reading or „recasting” of the narrative(s), they recognize that closer attention to the African traditional myths, and the stories, proverbs, songs and tales may also result in a reinterpretation of Christology. There are attempts to formulate Christology not in terms of the classical categories of nature, substance, and person, but in categories derived from African narratives that give Jesus his African identity as the Christ.Pozycja Akceptacja wartości podstawowych przez młodzież szkolnąMierzwa, Janusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2005)The process of unification of the continent has become a stimulus for researches on fundamental values. In multinational societies these fundamental values cause that people unite to struggle for their common right. All social groups are concerned with these values and all groups should respect and defend them. Ignorance of fundamental values causes social alienation and depravation. In the article presented above, the level of recognition of fundamental values by High School students has been presented, on the example of one of the schools in Krosno in Podkarpacie Province in the years of 1996 and 1997. In the first point, the values recognized and postulated by students were presented, in the second one-realized values are described and in the third point a conflict in the area of fundamental values were analyzed. The analysis of the research shows that students recognize and prize these values, although they are not fully recognized. Most recognized values such as: freedom, religion and democracy need to be completed by students’ own values as truth, justice and dignity of human being. The students usually are willing to defend human life, freedom, peace involving even the eagerness of devoting their own life. As far as the conflict between life and faith is concerned, the opinion of defending the faith is prevailing.Pozycja Aksjologiczne kierunki myślenia o przyszłości EuropyBortkiewicz, Paweł (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1994)Pozycja Aktualność niektórych rozwiązań ascezy św. Jana BoskoŚwida, Andrzej (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1975)Pozycja Aktualny i postulatywny obraz katechetyKulpaczyński, Stanisław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1997)Pozycja Alessandro Maneti, Vivere insieme, Edizioni Dehoniane, Bologna 1991, ss. 173.Majkowski, Władysław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1997)Pozycja Andrew Brook and Robert J. Stainton, Knowledge and Mind. A Philosophical Introduction, Cambridge [Massachusetts] and London [England]: The MIT Press 2000, ss. 253.Sadowski, Ryszard F. (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2003)Pozycja Andrzej Kobyliński, Modernità e postmodernita. L’interpretazione cristiana dell’esistenza al tramonto dei tempi moderni nel pensiero di Romano Guardini, Editrice Pontificia Univeristà Gregoriana, Roma 1998, ss. 559.Kobylińska, Zdzisława (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2000)Pozycja Andrzej Kopiczko, Kościół Warmiński a polityka wyznaniowa po II wojnie światowej, Olsztyn 1996, Ośrodek Badań Naukowych im. Wojciecha Kętrzyńskiego w Olsztynie, s. 244.Pietrzykowski, Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1997)Pozycja AneksLewko, Marian (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1988)Pozycja Antoni Bartoszek, Człowiek w obliczu cierpienia i umierania. Moralne aspekty opieki paliatywnej, Księgarnia św. Jacka, Katowice 2000, s. 337.Koral, Jarosław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Antonio Baruffa, Giovanni Battista de Rossi. L’archeologo esploratore delle Catacombe, Libreria Editrice Vaticana, Città del Vaticano 1994, ss. 232 + 18 il.Gliściński, Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1995)Pozycja Antonio Baruffa, Le Catacombe. Il fascino del mondo sconosciuto. Edizione par ragazzi, Libreria Editrice Vaticana, Città del Vaticano 1995, ss. 16.(Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1996)Pozycja Antropologia Martina BuberaBiesaga, Tadeusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2001)The article revels biographical, religious and philosophical sources of anthropological views of Martin Buber. Upon this background it reconstructs his anthropology as another attempt to overcome the crisis of contemporary philosophical thought. It tries to judge whether this is a successful attempt. It does so through reconstruction of fundamental ideas of Buber’s anthropology and critical judgement of the ‘Between’ category, which Buber seems to postulate at the basis of his anthropology and ethics.Pozycja Antypedagogika wobec pedagogikiNiewęgłowski, Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1995)Pozycja Aspekty pastoralne apostolstwa świeckichRobek, Edmund (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2005)As among the „being in the Church” and the „being in the world” there should not be any empty spaces, also between the hierarchical priesthood and the universal one should not be in the opposition. The pastoral work of the clergy and the apostolate of the laymen are both in order of the same work of salvation that God has completed in Christ. Obviously, both vocations are realized according to their own charismas. Nevertheless, it is necessary to underline that the apostolate of the laymen is inserted into the mission of the Church, that means, to serve the Kingdom of Christ in the world. This is concretized through a specific share of the laity to the triplex function of Christ: prophetic, priestly and regal. This doctrine is abundantly testified by the Council Vatican II and directly emerges from the teaching of the Bible. In practice, there are numerous fields (on a social and religious levels) in which the laymen can express their responsibility for the Church. Regarding to the situation of the Church in Poland we can notice an clear existing separation between the clergy that exercise their office and the laity that is a simply „consumer” of the clergy’s services. Instead it is necessary to support a Church that will encompass one creative community, prosperous of varied charismas.Pozycja Ateistyczny liberalizm wobec religii i moralności chrześcijańskiejBiesaga, Tadeusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1996)This essay shows different ways of liberation proposed by atheistic liberalism in its criticism of Christian religion. Different forms of anthropotheism from A. Comte, L. Feuerbach, K. Marks, F. Nietzsche leads, in the case of J. P. Sartre, to nihilism in which the man to be free, has to accept that his life, and everything has no sense and is absurd. The classism, nazism and nihilism, as the results of atheistic critic of religion, demand from atheism to rethink his triumphant faith in finding remedy for human happiness.Pozycja Autorytaryzm a percepcja nowych ruchów religijnych przez katolicką młodzież akademickąFranczak, Kazimierz; Doktór, Tadeusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1997)The hypothesis that the negative perception of NRM is positively related to authoritarianism has been tested on the sample of 60 university students participating in the Catholic academic retreat. Subjects were more negatively oriented towards other religions in Poland (31% agree with the statement that their presence may lead to negative consequences compared with the 7% percent in general population) but less authoritarian in comparison with the most educated segments of the general population. The perception of NRM was differentiated (more positive in the case of Catholic NRM and more negative in the case of non-Catholic NRM). Negative attitude towards other religions (including NRM) and authoritarianism was positively correlated (r = 15) but the correlation did not reach the level of statistical significance.