Warszawskie Studia Teologiczne, 2004, T. 17

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    75 lecie Państwa Miasta watykańskiego
    Solarczyk, Marek (Wydawnictwo Archidiecezji Warszawskiej, 2005)
    On February 11th, 2004, there was the 75th Anniversary of signing the Lateran Treaties that resulted in appointing the State of Vatican City. It became a kind of continuity of the heritage that was based on the history of the Church State, and on the other hand it proved the end of period, which had lasted since 1870, when the Popes had been called the prisoners of Vatican City. All those International Treaties that were signed during the Papacy of Pius XI with the Italian Authorities resulted in stabilizing the law situation of the State of Vatican. It has both, internal and external, autonomy so the Authorities of it can easily organize the State’s life on its own territory. Such conditions require from the citizens to accept existing law rules, and recognizing them by other countries led to establishment of equal Diplomatic Relations. The specific side of the State’s structure that is seen in the case of the State of Vatican, is the fact that each Pope as the Head of it has the legislative, executive and judicial power.
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    Apologetyka analityczna ks. Tadeusza Gogolewskiego
    Bieliński, Paweł (Wydawnictwo Archidiecezji Warszawskiej, 2005)
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    Bibliografia publikacji ks. prof. Tadeusza Gogolewskiego
    Bieliński, Paweł (Wydawnictwo Archidiecezji Warszawskiej, 2005)
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    Bóg Ci zapłać, Tadziu!
    Luft, Andrzej (Wydawnictwo Archidiecezji Warszawskiej, 2005)
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    Bogusław Górka, Biblia i cywilizacja Boga, Kraków 2004, ss. 192
    Bartoszewicz, Dariusz (Wydawnictwo Archidiecezji Warszawskiej, 2005)
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    Constitutional conventions and the theory of relativity of moral norms
    Mesonis, Gediminas; Meilius, Kazimieras (Wydawnictwo Archidiecezji Warszawskiej, 2005)
    Celem artykułu jest spojrzenie na znaczenie norm moralnych w formowaniu i zmianach konstytucyjnych stosunków prawnych. W pracy spróbujemy odpowiedzieć na kilka pytań. Po pierwsze, czy wpływ maksym norm moralnych w stosunkach prawnych jest typowym tylko dla państw anglosaskich z ich ustalonym układem. Analizując praktykę stosunków prawnych, motywację zachowania podmiotu, korzystamy z literatury doktrynnej i periodycznej państw. Staramy się spojrzeć, czy na pewno normy moralne są relatywne i dlaczego nie odpowiadają pozytywistycznemu spojrzeniu na stosunki prawne. W artykule zwracamy uwagę na to, że aspekt moralny jest nie tylko ważnym fundamentem, który wpływa na normy zachowania społeczności, ale w niektórych wypadkach może być jedynym prawnym źródłem, który może harmonizować konstytucyjne stosunki prawne. Zachowanie się konstytucyjno-prawne podmiotu może przekształcać się w zwyczaje konstytucyjne. Dlatego ważnym jest, aby stosunek prawny podmiotu od początku odzwierciedlał treść maksym norm moralnych. Precedens w zachowaniu się, który nie opiera się na tych ustawach, powoduje w przyszłości konflikty pomiędzy podmiotami prawa konstytucyjnego. W państwach anglosaskich wartości moralne są uważane za źródło prawa i pochodzą z Dekalogu (Stany Zjednoczone, Wielka Brytania). W tych państwach imperatyw uniwersalizmu norm moralnych nie podlega wątpliwościom; często odpowiadają im decyzje sądów. Tradycje w prawie cywilnym niektórych konstytucji (Niemcy, Polska, Grecja i inne) wskazują na wartości moralne jako najwyższy wyraz praworządności. Lecz istnieje zawsze możliwość załamania się tych wartości i problem ich obrony w sądzie. Na Litwie normy moralne nie są źródłem prawa konstytucyjnego. W preambule Konstytucji 1992 roku jest powiedziane, że sprawiedliwość jest wartością którą trzeba zdobywać. Więc normy moralne jako źródło sprawiedliwości nie są uznawane wprost. Konstytucyjny stosunek prawny Republiki Litewskiej często motywuje swoje zachowanie odwołaniem do norm moralnych. Podmiot prawa konstytucyjnego musi opierać się na istniejącej konstytucji i uniwersalnych maksymach norm moralnych. Lecz na razie pozostaje tylko dążeniem.
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    Czterdzieści lat soborowej Konstytucji o Liturgii Sacrosanctum Concilium (1963-2003)
    Miazek, Jan (Wydawnictwo Archidiecezji Warszawskiej, 2005)
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    Kolegialność biskupów według Adhortacji Apostolskiej Jana Pawła II „Pastores gregis”
    Warzeszak, Józef (Wydawnictwo Archidiecezji Warszawskiej, 2005)
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    Kościół jako mysterium, communio, missio. Przejrzysta wizja eklezjologii katolickiej 40 lat po soborowej konstytucji Lumen gentium
    Skrzypczak, Robert (Wydawnictwo Archidiecezji Warszawskiej, 2005)
    The Second Vatican Council came to be referred to as “the ecclesiological Council”, as it proved to have been instrumental in re-awakening the selfunderstanding of the Church and in stimulating systematic reflections on the nature of the Church. One of the most important fruits of the Council was the dogmatic constitution Lumen gentium – a great chapter in the history of the teachings on the Church. Today, after 40 years from its publication Lumen gentium is still perceived as a “providential event” and its influence on the development of the Catholic ecclesiology is clearly visible. The question: “What can You say about Yourself?”, addressed to the Church by theologians in the middle of the 20th century brought about the formulation of a new ecclesiological synthesis. This synthesis was no longer focused on any specific aspect or analogy but it presented a global view on the essence of the Church. In order to properly interpret the essence one has to concentrate on the following triad: mystery-communion-mission. The immemorial mystery of the Holy Trinity has assumed a visible form within the reality of the Church. As a result, the Church constitutes a mystery, i.e. a reality which is half-visible, half-transcendental. It is within this reality that God expresses His love for His creation (ontological element). The Holy Trinity – the communio personarum of God – shapes the Church into the communion of local Churches and of individual persons in the bosom of the Church of Christ, which enables Christians to reveal the truth about living Christ within their hearts through love and unity (relational element). Communion is the source of energy for the Church in Her mission of redemption. Missionary activity is the final way through which the very nature (or personality) of the Church can fully manifest itself. The Church can be said to possess Her own personality only if She is ready to go out to preach the Gospel to others and reveal Her internal dynamism through acts leading to eternal life. It was precisely this vision of the Church that marked the great pontificate of the late John Paul II.
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    Ks. Prof. Dr hab. Tadeusz Gogolewski (1921-2003)
    Tabaczyński, Wojciech (Wydawnictwo Archidiecezji Warszawskiej, 2005)
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    Odpowiedzialność w bioetyce
    Warzeszak, Stanisław (Wydawnictwo Archidiecezji Warszawskiej, 2005)
    Bioethics is a new philosophical discipline which integrates issues from many sectors of research in sciences, technologies and medicine. The central problem for bioethics is how to cope with the emerging problems in contemporary scientific and technologic progress with responsibility and understanding for the fundamental human values. This article is trying to evaluate two of many propositions on the function that responsibility should play in bioethics. The most important approach to bioethical research was given by Van Rensselear Potter and Hans Jonas. They both make use of the ethical category of responsibility on the level of a principle of action. Van Rensselear Potter applied that principle to his global ethics, seen as ethics of survival, where responsibility is to be considered as normative way for every human action connected with life and its future conditions. His concern centres mainly on formulation of some postulates, which bioethics should consider as the science of survival. But it is only Hans Jonas who provided theoretical elaboration to the principle of responsibility, with some practical applications. His ontological and metaphysical foundation of that principle let us see more profoundly and objectively the obligations to life as such, and especially to the life of the human being and of the future generations. While appreciating Jonas’ argumentation but also acknowledging its limits, as well as considering the bioethical inspirations provided by Van Rensselear Potter, we are focused in the last part of this paper on the elaboration of some general principles regarding the bioethical evaluation of human action. We also emphasise that grounding of the principle of responsibility should be based on the ontological personalism and the notion of responsibility as moral virtue. This way we avoid considering responsibility as only a question of rational calculation on consequences but put the whole effort to the accomplishment of fundamental characteristics of human virtual behaviour, in full respect of fundamental human values.
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    Powołanie Jeremiasza (Jr 1,4-10) w Pierwszej homilii o Księdze Jeremiasza Orygenesa
    Klimek, Piotr (Wydawnictwo Archidiecezji Warszawskiej, 2005)
    The author presents a synchronic approach to the biblical text from the perspective of the commentary of Origen. He is following the method of analysis proposed by K. Bardski, that basically takes in consideration a twofold approach to the biblical text: the intention of the text and the interpretative traditions. After a methodological introduction, the first step of the research was the analysis of the text from the point of view of the intention of the author. Then the author focused his interest on the more-than-Iiteral meaning of the biblical text and finally on the intention of the commentator. Together with the article of P. Klimek, a short note of K. Bardski has been published as an appendix. The note explains some hermeneutical problems connected with the concepts of the intention of the text and the more-than-literal meaning.
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    Reforma Ezdrasza i Nehemiasza jako fundament rabinicznej przebudowy judaizmu
    Bartoszewicz, Dariusz (Wydawnictwo Archidiecezji Warszawskiej, 2005)
    The rabbis became dominant group in Judaism on result of row of causes. It was: the reform of Ezra and Nehemiah, increase the meaning of synagogue in life the Jewish community, at last the fall of temple and the end of the sacrificial cult. In this way assumed a shape rabbinical Judaism which in relation to earlier forms of Moses' religion show alike advantages and defects. The article portrays the rabbinical reconstruction of Judaism from the fifth age before Chr. as consequence of reform and it contains the reference of this process to Christianity and attempt of its estimation.
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    Rosyjski Kościół Prawosławny w epoce schyłkowej ZSRR na przykładzie patriarchy Pimena
    Muszyński, Michał (Wydawnictwo Archidiecezji Warszawskiej, 2005)
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    Teksty do poznania legendy Judasza. Materiały do poznania legendy i kultu Apostołów (4)
    Starowieyski, Marek (Wydawnictwo Archidiecezji Warszawskiej, 2005)
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    Teologiczna koncepcja uczestnictwa chrześcijanina w życiu trynitarnym według Hansa Ursa von Balthasara
    Kowalczyk, Dariusz (Wydawnictwo Archidiecezji Warszawskiej, 2005)
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    Tożsamość skazańców ukrzyżowanych z Jezusem w świetle próby rekonstrukcji pierwotnego źródła perykopy Łk 23,39-43
    Banaszek, Andrzej (Wydawnictwo Archidiecezji Warszawskiej, 2005)
    One of the intriguing problems in the New Testament historical studies is almost complete silence about the identity of the criminals crucified together with Jesus. The commentaries to these texts usually stress the moral and ethical message but they disregard the historical aspects of the pericope about the criminals. Mark and Matthew call them: Xporai, (brigands, robbers, rebels) and Luke uses the name κακοῦργοί (evil-makers, villains). In Mathew’s and Mark’s versions both criminals rail at Jesus while in Luke’s text only one of them does so – the other defends Jesus and asks Him to remember him when He comes in his kingly power (Lk 23,39-40). Mark’s description is commonly regarded as original and followed by Mathew’s (Mk 15,27.32b). The Synoptic Gospels researchers do not mention the criminals’ names but apocryphal traditions mention many: Zoathan and Chammatha, Dyzma, Gestas, Duma, Titus, Mata and Joca. Josephus Flavius calls the insurgents of the Jewish-Roman war: Àparài, that is why some wanted to identify the criminals with the groups of Rome’s political opponents, or even with the Barabbas’s group. However, they should rather be treated as common robbers, even criminals who were crucified as an example deterring the prospective followers. Pilate placed them on both sides of the cross to show his contempt for the Jews, especially for their leaders. The Gospel writers used this fact to help the reader identify Jesus with the Suffering Servant of Yahweh who was numbered with the transgressors (Is 53,12). Only Luke expanded the small reference about the criminals into a pericope. However, the origin of the source he used is problematic. Some believe Luke used his own source (Sondergut - SLk). some claim he created it himself, others believe he had found the original material in source SLk, and adapted it to his own theological ideas and the perception of the audience. Moreover, he showed crucified Jesus as the prototype of the martyr who patiently bears mockery and blasphemy and pleads for forgiveness for his torturers. Luke used the dialogue – literary means often used in the Bible. In Luke’s version, the ancient paradigm containing the authentic reminiscence of the witnesses was enriched with theological reflection about the effects of Jesus’ sacrifice on the cross. The criminals’ remarks recorded by Luke make it possible to assume that they both show the desire of salvation that can be given only by God. One of them is ironic about the Messianic dignity of Jesus, the other recognizes it and believes in His innocence. In the original source SLk (paradigm), the “good” criminal probably saw in Jesus simply a just martyr, who would be able to intercede effectively for him to God (“Testament of Job” 33,3). In Jesus’ times the Messiah was expected to free the Judaic capital form the pagans (the political aspect). These expectations dominated especially in Pharisaic circles. It is clearly expressed by “The Third Book of Sybill” and “The Salomon’s Psalms”, especially Ps 17,21-26. We can detect similar expectations in the blaspheming criminal’s claims. The “good” criminal offers trustful prayers to Jesus, as he believes He will definitely be in the Kingdom of God. In these statements, we can trace the image of the Messiah present in apocalyptic or essenic circles. Luke’s soteriology and the theology of the crucifix were dramatically expressed in the crucifixion scene. The “good” villain opened the list of those who positively answered the call of Jesus. In the invocation Jesus (Lk 23,42) Luke stresses the meaning of the crucifixion because there is salvation in no other name (see Acts 4, 12). The Kingly rule of Jesus begins with His death and resurrection (compare Lk 24,26). That is why the criminal, who deeply believes that Jesus is the king who can grant mercy and grace, experiences the fruits of this victory as the first one. The words of absolution are uttered to the contrite sinner by the one who is ordained by God to be judge of the living and the dead (Acts 10,42). His redemptive death brings back the “unclean” to the society of the redeemed, which is richly expressed by the meaningful image of the “Paradise” appearing at the end of Jesus’ statement. The gates of Paradise are open again thanks to the faith and obedience of the new Adam.