Warszawskie Studia Teologiczne, 2002, T. 15

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Apokalipsa 14,6 – ewangelia sądu?
Lebiedziuk, Roman J. (Wydawnictwo Archidiecezji Warszawskiej, 2003)
Aspekty procesu wychowania syna w rodzinie w ujęciu Syracha
Kułaczkowski, Jerzy (Wydawnictwo Archidiecezji Warszawskiej, 2003)
One of the basic subjects, which draws our attention nowadays is the problem of giving a proper education to children within the family. Our reflection on this is very important, especially when faced with the misbehaviour of many young people. This is why proper directions should be given about how to bring up children, on the basis of right doctrines. One of them is the Book of Sirah which, as God’s revelation, contains Divine Wisdom. This Book could be very helpful to show some aspects of the education in the family. A very accurate analysis of this Book reveals some ideas which can be considered as the very foundation of a process of the education of a son. A well educated son is not only the parents’ similarity but also their glory. In this way, he could become also their joy. In order for this to happen, parents have to use proper means of education. One of them is physical punishment, which should be used during the early years of the child, when the human being does not have enough prudence yet. At this time his behaviour is very often out of control. Another mean of a proper education is labour, which helps to organize a life. At the beginning of the process o f educating, parents ought to avoid wrong methods, because they can bring bad results for their children, but also for themselves. Thus, the truth showed in the Book of Sirah seem to be pertinent also to our times.
Chrześcijańska rachuba czasu. Refleksje na początek III tysiąclecia
Naumowicz, Józef (Wydawnictwo Archidiecezji Warszawskiej, 2003)
Czystość serca a poznanie prawdy. Pseudo-Dionizy Areopagita i Św. Augustyn wobec filozoficznej nauki o czystości
Stępień, Tomasz (Wydawnictwo Archidiecezji Warszawskiej, 2003)
Conviction that a man needs to be purified to be able to see the universal truth appears Very early in ancient philosophy. In Pythagorean School this conviction was related to the teaching of reincarnation, taken from orphic tradition. The proper condition of the human soul is to exist without the body. The human being was understood as a soul which was forced to incarnate, by a superior being. The soul cannot see the universal truth because of me body which pollutes the soul with desires for material things. The philosophical and contemplative life (bios theoretikos) in Pythagorean School was then a life “for the soul” not “for a body” and it was the program of purifying the soul to make it able to contemplate the truth. This teaching was developed by Plato. He discovered the immaterial nature of the subjects of intellectual cognition which were the ideas or forms. The soul has an immaterial nature too so it can see the ideas clearly only when it is separated form the body. The program of philosophical life proposed by Plato was more radical. If the soul can see the truth only if separated from a body, philosophical life can be understood only as a preparation for death or exercises in dying (meditatio mortis). In Middle Platonism and Neoplatonism this way of understanding human nature and philosophical life was even more underlined. Plotin was ashamed of having a body. He never spoke about his earthly life and did not allow himself to have any image. Philosophical life needed a certain kind of ascetical training which was necessary to reach the unity with the One – neoplatonic God. The goal of this training of the soul was an independence from the body or even, in late neoplatonism, the destruction of the human body. Platonic tradition of philosophical life and the purity of the soul testify that there is something wrong with human nature. The natural state of the human being that we can observe is to be composed of a body and a soul but in this natural state the soul cannot act naturally and see the intellectual truth. All explanations of this fact are religious not philosophical, because the cause of the composition of the body and the soul must act before the earthly life of the human being. There must exist a superior being which forces the soul to live its more perfect state and came into the body. Reincarnation cannot be proved and it is rather a proposition of how to solve the problem and this is a proposition taken from pagan religious tradition. A proper explanation to this problem was given by the Fathers of the Church. The pagan religion does not have a conception of sin and grace. For Christian writers the impurity of the soul is not caused by the body but by the original sin and the purification is not the purification “from the body”, which can be made by human efforts. Only possible purification is a gift from God – a grace given by Jesus Christ, to those who have accepted the human nature with the soul and the body. We can clearly see the Christian answer to the platonic problem in a writing of two Christian writers: Pseudo Denys the Areopagite and St Augustine. They were drawn from platonic tradition but they have rejected platonic teaching of body as the cause of impurity the soul. Human nature is composed of body and soul and it is a natural state of the human being. Disorder between the body and the soul causes not only the difficulties in cognition of truth but also illness and death. This disorder can be fully removed only by resurrection of the body, which is a restoration of human nature to its proper state.
Hurycka geneza wybranych instytucji społecznych Starego Testamentu
Bartoszewicz, Dariusz (Wydawnictwo Archidiecezji Warszawskiej, 2003)
Komentarz do Księgi Rut
Stępień, Paweł (Wydawnictwo Archidiecezji Warszawskiej, 2003)
Kronika I-szej kadencji Warszawskiego Towarzystwa Teologicznego im. ks. Romana Archutowskiego
Warzeszak, Józef (Wydawnictwo Archidiecezji Warszawskiej, 2003)
Kronika Papieskiego Wydziału Teologicznego w Warszawie, Sekcja Św. Jana Chrzciciela za rok akademicki 2001/2002
(Wydawnictwo Archidiecezji Warszawskiej, 2003)
Ks. Antoni Tronina, Biblia w Qumran, Kraków: Enigma Press 2001, ss. 148
Bartoszewicz, Dariusz (Wydawnictwo Archidiecezji Warszawskiej, 2003)
Ks. Dariusz Dziadosz, Gli oracoli divini in 1 Sam 8 - 2 Re 25. Redazione e teologia nella storia deuteronomistica dei re (Pontificium Institutum Biblicum. Facultas Bioblica), Romae 2002, ss. 387
Załęski, Jan (Wydawnictwo Archidiecezji Warszawskiej, 2003)
Ks. dr Franciszek L. Leśniak
Dąbowa, Krystyna (Wydawnictwo Archidiecezji Warszawskiej, 2003)
Ks. dr hab. Waldemar Wojdecki
Małecki, Henryk (Wydawnictwo Archidiecezji Warszawskiej, 2003)
Ks. Mariusz Szram, Duchowy sens liczb w alegorycznej egzegezie aleksandryjskiej (II-Vw.), Lublin: RW KUL 2001, ss. 470
Bartoszewicz, Dariusz (Wydawnictwo Archidiecezji Warszawskiej, 2003)
Ks. prof. dr hab. Ludwik Królik
Małecki, Henryk (Wydawnictwo Archidiecezji Warszawskiej, 2003)
Ks. prof. Józef Bilczewski – uczony
Starowieyski, Marek (Wydawnictwo Archidiecezji Warszawskiej, 2003)
La autobiografía de san Justino y elementos autobiográficos de Taciano
López García, Macario Manuel (Wydawnictwo Archidiecezji Warszawskiej, 2003)
Przedmiotem niniejszego studium jest autobiografia św. Justyna zawarta w prologu do „Dialogu z Tryfonem” oraz elementy autobiograficzne Tacjana z jego „Mowy przeciwko Grekom”. Wychodząc od analizy tekstów i ich interpretacji przez różnych komentatorów autor dąży do ukazania postawy św. Justyna i Tacjana wobec filozofii oraz pewne związki autobiograficzne z późniejszą myślą obu pisarzy wczesnochrześcijańskich.
Martina Heideggera filozofia i etyka techniki
Warzeszak, Stanisław (Wydawnictwo Archidiecezji Warszawskiej, 2003)
Model Kościoła według Jana Pawła II
Smentek, Izabella (Wydawnictwo Archidiecezji Warszawskiej, 2003)
From John Paul II preaching emerges an outlook of an open, great Church that expands on both this world an the Eschaton. Analysing the papal statements one finds key – words of his ecclesiology; truth, great God’s deals and reciprocal worship. As the main task the Church has to prepare the world for the final coming of Christ. She fulfils it by actualising the great God’s deals that means by appeasing the deepest human hunger – the hunger of the truth. She takes responsibility for the world and the humankind so that the world would be not deprived of the truth. The specific role the Pope himself – as John Paul II points out – is to open the door o f the Church and strengthen the bonds between Christ and the his Mystical Body. All this could happen thanks to three steps of reciprocal prayer in which Christ intercedes for the Church, the ecclesial community for the Holy Father – its Pastor and the Pope for the Church. As compared with Avery Dulles’ six models of the Church, the above ecclesiological view has common characteristics with each of them, however the papal image of the Church is predominantly personalistic one. Whereas some contemporary theologians tend to present the near – future Church as small, exclusive and less rich in conversions then previously, John Paul II preaches her as great, vividly wide – spreading with the word of truth and strong because of ever inherent worship and life – giving link with the Holy Trinity.
Nowa ewangelizacja jako odpowiedź Kościoła na wyzwania współczesnego świata
Neumann, Jacek (Wydawnictwo Archidiecezji Warszawskiej, 2003)
O pochodzeniu „Fizjologa”
Jażdżewska, Katarzyna (Wydawnictwo Archidiecezji Warszawskiej, 2003)
The study deals with an early Christian text known as the “Physiologus”. It was written by an unknown Greek writer and contains miraculous stories about features or behaviors of animals, plants and stones together with their allegorical, Christian interpretation. It was widely read in Middle Ages and became an important source of Christian nature symbolism. Owing to its popularity the “Physiologus” passed into great variety of textual forms, first critical edition of the “Physiologus” was published in 1936 by F. Sbordone. The editor had studied seventy seven manuscripts and distinguished three principal versions of the “Physiologus”: 1) the oldest “Physiologus” (dated, according to Sbordone, back to the 2nd century), 2) the Byzantine recension (according to Sbordone 5th-6ht century), 3) the pseudo-basilian recension (10ht-11th century). The origins of the “Physiologus” remain obscure. The question of dating and attribution are still discussed. Some scholars argue that the text is to be dated back to the 2nd century. However, the first evident citation from the “Physiologus” can not be traced before the middle of the 4th century. The most wide-spread opinion is that the “Physiologus” was written in Alexandria, where Jewish and Christian allegorical exegesis flourished. There are, nevertheless, scholars, who believe it was compound in Caesarea. Speculations concerning the author of the “Physiologus” are rare; worth mentioning is therefore R. Riedinger’s attribution of the “Physiologus” to Pantainos, the teacher of Clement of Alexandria. The animal stories compiled in the “Physiologus” were mostly well known to ancient Greek and Latin writers, but the direct source of the anonymous author is unknown. The greatest resemblance can be traced between the “Physiologus” and the “Kyranides” or Timotheus of Gaza’s “On animals”. It is rather unlikely that the author of the “Physiologus” derived the stories from these books. The most characteristic feature of the “Physiologus” is allegorical interpretation of the natural world. In some chapters occur typological speculation and apologetic statements. In the “Decretum Gelasianum” the “Physiologus” was condemned as heretical. The premises on which this judgement was based remain unknown. It is noteworthy, however, that there are in the “Physiologus” several non-orthodox statements, which bear some resemblance to early Gnostic concepts.

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