Veritati et Caritati
Stały URI zbioruhttps://theo-logos.pl/handle/123456789/3019
Veritati et Caritati jest periodykiem filozoficzno-teologicznym Wyższego Instytutu Teologicznego w Częstochowie powołanym do istnienia w 2008 roku. Służy on rozwojowi myśli filozoficznej i teologicznej środowiska naukowego Częstochowy w dialogu ze współczesnymi prądami kulturowymi. Prezentowane są w nim wyniki badań nad życiem i problemami Kościoła we współczesnym świecie we współpracy z innymi dyscyplinami humanistycznymi.
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Pozycja 400-lecie klasztoru Sióstr Bernardynek na ziemi wieluńskiej, red. Jan Książek – Tadeusz Olejnik, Muzeum Ziemi Wieluńskiej, Wieluń 2013, ss. 272.Zabraniak, Sławomir (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)Pozycja Abp S. Nowak, Przez Maryję do Jezusa. Modlitewnik sanktuarium w Borownie, Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, Częstochowa 2015, ss. 175.Olczyk, Arkadiusz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)Pozycja Adwokat stały w procesie o stwierdzenie nieważności małżeństwaNajgebauer, Sonia (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)Since the position of the stable advocate has been established, various have been used to identify the person of the lawyer who becoming settled by the court and is rewarded by the same court. Regardless of the nomenclature, what has been marked differently, was exactly the same office and the same tasks and functions were determined for it. The need of the existence of stable advocate has been recognized. The role of the stable advocate is to be support for the process party and to guarantee the right to defense. The right to defense is entitled to everyone by his natural rights. The issue of existing and importance of this role should be considered on multiple levels. Implementation of tasks and effectiveness is subject to both, the positive evaluation and criticism. The attention should be paid to the problem of a possible unprofessional approach of the people who offer help with the processes concerning marriage cancellation.Pozycja Aksjologia rodziny. Rodzina wspólnotą urzeczywistniającą podstawowe wartości osoboweDuda, 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.Pozycja Alcuni aspetti dell’esegesi del personaggio di Melchisedek negli scritti di GiustinoLaskowski, Łukasz (Częstochowskie Wydawnictwo Archidiecezjalne „Regina Poloniae”, 2015)This paper contains the review of the traditions connected with Melchisedek in literature of St. Justin Martyr. This reference could be seen in the Christian apologetic literature as the element of polemics with the Jews and Judaism. St. Justin Martyr underlined Christological aspects of Melchisedek’s typology. He used this typology as a symbol of perfect priesthood. According to Justin, Melchisedek was uncircumcised, but represented service which was pleasant to God and held outside of Israel. The Malchizedek’s priesthood is older than the covenant with Abraham. Melchizedek, as a symbol of Christ, blessed Abraham – the father of Israel. The second motif is a Jewish exegesis which has showed Melchisedek as the prophecy of king Ezechias. St. Justin Martyr conducted polemics with this interpretation. He claimed that Christ was the king and fulfilled the biblical prophecies. The third motif has presented Melchisedek as the light of Jerusalem connected with the covenant between God, the humankind and Israel. Christ is the perfect priest and the eternal light. These aspects are interpreted eschatologically. This exegesis is a form of Jewish Midrashim.Pozycja Andrzej Kubicki, Z przeszłości Mstowa. Notatki kronikarskie od średniowiecza do 1939 roku, Częstochowa 2016, ss. 204.Związek, Jan (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)Pozycja Antonio Spadaro, Cyberteologia. Chrześcijaństwo w dobie Internetu, tłum. M. Masny, Wydawnictwo Św. Stanisława BM, Kraków 2013, ss. 221.Olczyk, Arkadiusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)Pozycja Antropologia chrześcijańska w służbie ludzkiej godnościSzymonik, Marian (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)L’article porte sur un aspect actuel très important qui est la compréhension de la dignité humaine d’une façon philosophique. Particulièrement on se concentre sur une justification philosophique de la dignité de l’être humain. Le christianisme comme religion personnaliste, admettant une conception de Dieu personnel et celle de l’être humain, est apte à montrer la dignité et la majesté de l’homme dans le monde pluraliste. D’un côté intellectuel, la dignité humaine peut être justifiée d’une façon satisfaisante à l’aide des outils de la métaphisique classique. Cependant la culture cotemporaine en analysant l’existance humaine évite de s’y rapporter. Alors on a besoin de promouvoir une compréhension métaphisique de la dignité humaine.Pozycja Antyewangelia w źródłach rabinicznychWróbel, Mirosław S. (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2014)The present article tries to find the answers on the following questions: Can one find in the Rabbinic writings (the Tosefta, Jerusalem Talmud and Babylonian Talmud) some texts that refer to Jesus and His followers? What is their nature? Do they include anti-Christian potential and constitute a specific Rabbinic antigospel, that is rabbis’ well-thought and thorough reaction to the content included in the Gospels? The author in his answers used the detailed research presented in his latest monograph entitled Jesus and His Followers in the Talmud. A Textological, Historical and Sociological Analysis, Lublin: Publishing House of the Catholic University of Lublin 2013. His investigation leads him to the conclusion that in Talmudic narratives Rabbis created a specific anti-gospel which was initially transmitted verbally and then written down in various contexts of their works. The aim of this anti-gospel is to challenge the authority of Jesus of Nazareth as the Son of God and the Messiah from the house of David. Rabbinic narratives wish to show in a clear way that Jesus must not usurp any messianic and divine prerogatives. In the earlier times rabbis warned Jewish community against magic power and attractiveness of the doctrine advocated by heretics. Subsequent rabbis showed weakness and stupidity of heretical teaching, whose contradictions and lack of logic were easy to disprove by making use of proper argumentation. Jewish sages wished to prove the superiority of the Rabbinic doctrine and the biblical presentation offered by them over the Christian faith.Pozycja Antyfundamentalistyczne ujęcie religii u Rorty’egoPierzga, Joanna (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2017)The article is about religion in antifundamental view of Richard Rorty with hers conections to philosophy and literature. It refers to the thoughts of John Dewey, John Stuart Mill, William James, Robert Brandom, Wilfrid Sellars, Daniel Dennett and George Santayana on one side and David Chalmers, Thomas Nagel and Joseph Ratzinger with his campaign against the relativist vision, on the other. The text is also an attempt to briefly explain, what role plays religion in contemporary society accordig to pragmatic and postmodern concept of Richard Rorty.Pozycja Arcybiskup Metropolita Częstochowski dr Stanisław Nowak. Curriculum vitaeDuda, Marian (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)Pozycja Autorytet fundamentem wiary w myśleniu religijnym św. AugustynaTerka, Mariusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2013)Der Glaube betrifft die Wirklichkeit, die unsichtbar für die sinnliche und Erkenntnis und in dem eingeschränkten Grad zugänglich für die rationale Erkenntnis ist. Das religiöse Denken braucht den Fundamentes, auf den es sich stützen könnte. Der Glaube braucht der Autorität. Sie ist vor allem auf die Autorität des Gottes, der sich in der Bibel offenbart. Diese Offenbarung verlangt eine Interpretation, deswegen die Autorität der Bibel braucht des ander Fundamentes, der die Autorität der allgemeinen Kirche ist. Die Offenbarung des Gottes es wird interpretiert nach regula fidei, die von der Kirche übergeben wird. Die Autorität sind manche aus der Glieder der Kirche auch geschenkt. Hl. Augustinus behauptet, dass sie die heiligen Christen und die Bischofs sind, die die Doktrin des Glaubens treu übergeben und das Beispiel zum Nachahmen für alle Christen sind. Das Bibel, die allgemeine Kirche und die heiligen Glieder der Kirche müssen zur Treffen des Menschen mit dem Gott führen, das heißt zu es kennenzulernen und seine Anwesenheit zu erfahren. In dieser Erfahrung sieht hl. Augustinus den tiefsten Sinn der Autorität. Der Glaube, der die Gabe des Gottes ist, braucht auch die freien Antwort den Menschen.Pozycja Azazel a zakazany kult w kontekście Dnia Przebłagania. Wzajemne przenikanie kultur i ich wpływ na motyw Azazela w Starym TestamencieJanik, 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.Pozycja B. Pitre’a, Jezus i żydowskie korzenie Eucharystii, Wydawnictwo Apostolstwa Modlitwy, Kraków 2018, ss. 240Dyktyński, Łukasz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2018)Pozycja Benedikt XVI, Letze Gespräche mit Peter Seewald, Droemer Verlag, München 2016, S. 288.Santos da Silva, Jorgiano (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)Pozycja 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)Pozycja Betel – prześwit miłosierdziaMarciniec, Jacek (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)Pozycja Biblia jako świadectwo relatywnego Absolutu w myśli Paula RicoeuraGrzywacz, 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.Pozycja Biblijna katecheza o miłosierdziu w okresie paschalnym w ramach katechezy mistagogicznejStypułkowska, Beata (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)On the occasion of the Year of Mercy, the present paper undertakes a reflection on the content of the biblical catechesis concerning mercy directed to the adolescents having received the Sacrament of Confirmation, as a contribution to the mystagogical catechesis. Mystagogical catechesis – according to the General Directory for Catechesis is the stage following the receiving of the Sacraments of Initiation, which helps in both interiorization of these sacraments and incorporation into the community. The Paschal Time which extends from Ash Wednesday to Pentecost favours the mystagogical catechesis, deepening the bond of the catechised person with Christ the Redeemer of man. It is also a great time for presenting the truth about the Divine Mercy.Pozycja Biblijne podstawy życia konsekrowanego, rad ewangelicznych i konsekracji zakonnej według Vita consecrata Jana Pawła IISroka, Adam Stanisław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)The content analysis presented in the article focused only on fragments from Scripture which the Pope referred to directly or indirectly. The pattern of the life of Jesus and his disciples gave rise to the consecrated life. The fact that Jesus showed the disciples the lifestyle that He Himself lead does not result in the establishment of the very form of consecrated life, but is the source of its later, multifaceted development. The Gospel texts referred to by the Pope tell of the calling of the first disciples (Mt 4, 19, Lk 5, 11, Mk 2.14). Giving up everything and following Jesus is the right program for all those called and is valid for all times. Jesus expects consecrated persons to devote themselves entirely to Him, that is, to renounce everything. That’s what the disciples did: Mt 19, 27; Lk 18, 28; Mk 10, 28. Discussing the evangelical counsels, the Pope appeals to traditional biblical texts. Speaking about the purity of celibates and virgins, which is an expression of devotion to God with an undivided heart, John Paul II refers to the text in the Gospel of Matthew talking about voluntary celibacy (Mt 19: 10–12) and the letter of St. Paul to Corinthia (1 Cor 7), and stresses that the profession of consecrated persons assumes the existence of a peculiar gift from God. The model of living in poverty for consecrated persons is the person of Jesus, who “though he was rich [...] became poor” (2 Cor 8: 9). He especially highlights here the abasement (kenosis), of Jesus who became man. However, for the Divinity of Jesus to be fully revealed, detachment from earthly goods was necessary. The depth of his poverty is revealed in his perfect sacrifice of all that He possesses to the Father. This thought has been expressed more deeply in the seventeenth chapter of the Gospel of St. John, which the Bishop of Rome refers to when speaking of the consecrated life, which imitates the poverty of Jesus and confess Him as the one who receives everything from the Father and lovingly gives everything over to Him. Speaking of obedience for consecrated persons, the Pope refers to the obedience of Jesus, which is a fundamental value in his actions as the Savior of the world. In discussing this issue, John Paul II refers us to the four passages from Scripture (Jn 4, 34; 6, 38; Philippians 2: 7–8; Heb 10: 5: 7). A special text that was highlighted is the fragment from the fourth chapter of the Gospel of John used three times. Jesus said to them: “My food is to do the will of Him who sent me and to accomplish His work” (Jn 4, 34). Speaking about consecration, the Pope quotes excerpts about the Father calling Jesus (Acts 10: 38; Jn 10, 36), who being anointed by the Holy Spirit (Luke 4: 16–19), on His part consecrates Himself to the Father for humanity (Jn 17: 9). Jesus is the One whom “God anointed with the Holy Spirit and with power” (Acts 10: 38). The consecrated life’s sources lie in the example and teachings of Jesus. It is for this reason that there always were, are and will be people who are drawn by the eyes of the Master of Nazareth and give Him their entire lives. The question of the meaning of the existence of the consecrated life often appears in today’s world, which tends to judge the value of things and even people according to their immediate “usefulness” Many believe that it is “a waste” of human energies. But this problem, as the Pope notes, always existed, and the eloquent testimony to this is the episode of the anointing at Bethany (Jn 12: 3). Judas lamented over the huge waste, and Jesus replied, “Leave her alone!” (Jn 12: 7). John Paul II concludes that people who ask, „could we not utilize our lives in a more efficient and rational way for the benefit of society?” Jesus’ answer is: “Leave her alone!” The biblical motivation for the consecrated life presented in Vita consecrata therefore suggests the Gospel mystery, generosity and love.