Seminare, 2006, Tom 23

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Alan Barnard, History and Theory in Anthropology, Cambridge University Press 2000, xii + ss. 243.
Sadowski, Ryszard F. (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Ammissione alle nozze e prevenzione della nullitá del matrimonio, a cura di Miguel A. Ortiz, Giuffrè Editore 2005, pp. XVIII + 371.
Stawniak, Henryk (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Anna A. Terruwe i Conrad W. Baars, Integracja emocjonalna. Jak uwierzyć, że jesteś kochany i potrafisz kochać, Wydawnictwo W drodze, Poznań 2004, ss. 229.
Buksik, Dariusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Crea Giuseppe, Gli altri e la formazione di sé, EDH, Bologna 2005, ss. 301.
Formella, Zbigniew (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Den Katolske Kirke i Norge – fra kristingen till idag, red. John W. Gran, E. Gunnes, L.R. Langsled, Oslo 1993, ss. 538.
Chamarczuk, Mariusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Diagnostyka pedagogiczna i profilaktyka w szkole i w środowisko lokalnym, red. M. Deptuła, Wydawnictwo Akademii Bydgoskiej, Bydgoszcz 2004, ss. 265.
Niewęgłowski, Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Duszpasterstwo rodzin mających dzieci, czy duszpasterstwo dzieci? Posługa Kościoła katolickiego w Polsce wobec dziecka
Bieleń, Robert (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Families, societies and the Catholic Church have high hope for children. The Catholic Church carries out its duty within pastoral care of the family and pastoral care of the child. The article deals with some aspects and relations between pastoral care of the child and pastoral care of the family. Particularly, it deals with the essence of childhood, religious and social situation of the child in Polish families and relations between family and child pastoral care.
Dynamika przeobrażeń samorządowych w aspekcie kreowania podmiotowości jednostek i grup społecznych
Pac, Wojciech (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
The initiation, or rather a revival, of territorial self-government after the administrative changes launched in 1989 deserves being considered one of the most successful decissions in the course of administrative reforms in Poland. Due to this it has become a strong juridical entity and, thus, created favourable conditions to activate socially the citizens consciously enjoying their civil freedoms and strenghthen their integration into the self-government community they belong to. The article entitled „The dynamics of self-government changes in the aspect of juridical consciousness of inviduals and social groups” is an attempt to find an answer to the basic question - whether the reformed territorial self-government has received sufficient independence as a governmental structure and has been given sufficient legislative instruments as well as material basis to establish itself among self-govenment structures. The legislation which regulates the functioning of territorial self-government do not currently reflect the objective needs and aspirations of many social layers, especially the rural ones. The structural changes giving more importance to the idea of self-government seem to be going ahead of the citizens knowledge about them, which is harmful to developing active social position of the society. In conclusion, territorial self-government inevitably favours the development of legislative consciousness of individuals, however, the involvement of local communities into the process is far more complicated.
Działalność duszpasterska ks. Bernarda Duszyńskiego SDB w Libii w latach 1976–1994
Szmidt, Stanisław; Mikołajczyk, Dariusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Father Bernard Duszynski (*1930) was ordained in 1957 and then he was working pastoral for 18 years in Poland. He left for Libya in 1976 as a chaplain of Polish and Italian nuns’ communities in Cyrenaica. He lived in Beida, from where he was commuting to Darnah and Tubruq every three weeks. He organised catechism for children and youth because there were a lot of Polish workers and their families in Libya at that time. Except a few thousands of Polish workers, Fr Bernard Duszynski watched his pastoral service also over some other camps of workers of different nationalities. A group of Filipinos was pretty large. The liturgy was celebrated in Polish, Italian, English, French, Arabian and Korean. During celebrations fathers were given a hand by lay people very often. Bishop Giovanni Martinelli nominated Fr Bernard Duszynski as a vicar bishop on the 8th of May 1986 and five years later, on the 31st of January 1991, as a general vicar for the territory of vicariat apostolic in Banghazi. Father Bernard Duszynski came back to Poland in 1994. Only few missionaries left so rich posthumous literature works as Father Bernard did. He wrote a great number of letters and some books about Libya and his work in that country.
Eklezjotwórczy charakter Eucharystii jako ofiary
Migut, Bogusław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
When talking about the ecclesiogenic role of the Eucharist John Paul II emphasizes the significance of the union with Christ, or the communion. The Eucharist, being the communion with Christ, builds the Church. However, in an ontological order, out of all three dimensions of the Eucharist (commemoration, sacrifice, banquet), John Paul II considers the dimension of sacrifice [the sacrificial dimension] as the most important. On this basis the following conclusion arises. The foundation of the communion is re-presentation of Christ’s sacrifice on the cross as well as this sacrifice being joined by people of all times. Building the Church through the communion is a result achieved by re-presenting and performing Christ’s sacrifice. On the believers’ part, this building the Church consists in conscious inclusion of their spiritual sacrifices into Christ’s only sacrifice, and on Christ’s part – in unifying these sacrifices with His own sacrifice. It is impossible to separate ultimately the ecclesiogenic power of the sacrifice from that of the banquet as they mutually overlap by their very nature. The Eucharist builds the horizontal communion (communion among people), originating from the vertical communion (communion with God) and leading to it.
Elementy „teologii ciała” w myśli św. Hieronima na podstawie jego korespondencji
Gburek, Andrzej (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
The article refers anthropology of Jerome, what gets out of his correspondence. The author represents elements of the present theology of the body, which can be found inwards of saint Jerome of referring directly to the human body, his nature, psychically-physical form and the sexuality. He indicates the function of the body and his destination both in the dimension of the earthly life, as and in the eternity. The author analyzing the content of letters represents the opinion of Jerome as against of the man being unity of two elements: carnal and spiritual. Between the body and the soul exist the different kind straining and crises which however should contribute to reaching of the harmony in the man who its own apogee attains in Christ who is a Fullness.
Enrico dal Covolo, Ojcowie Kościoła mistrzami formacji kapłańskiej, tł. z j. włoskiego K. Charmasa, [b.w.], Lublin 2005, ss. 69.
Chmielewski, Marek T. (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Enrico dal Covolo, Ojcowie Kościoła mistrzami formacji kapłańskiej, tłumaczenie z włoskiego Krzysztof Charamsa, Lublin 2005, ss. 69.
Nyk, Adam (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Erika Landan, Twoje dziecko jest zdolne. Wychowanie przykładem, tłum. T. Szafrański, PAX, Warszawa 2003, ss. 211.
Niewęgłowski, Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Ikona niosąca przesłanie pokoju i pojednania...
Oleska, Agnieszka (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
The history the Icon of the Kazan Mother of God is very complex. The miraculous picture was found in 1579 by a girl, who experienced a vision. The icon, known as the „Liberatrix and Protectress of Holy Mother Russia”, is one of the most important historical and religious symbols for Russian people. The picture was lost in the early XX century from the Cathedral of Our Lady of Kazan in Moscow, most likely it was stolen and transported to Western Europe. The Kazanskaya spent some time in Fatima, before it was taken to the USA. Finally in 1994 the icon was delivered as a gift from American catholics to pope John Paul II. He recognized the picture as the holy icon of Kazan and kept it in his personal apartments. Since then the Holy Father wanted to present the Moscow Patriarchate, the legitimate owner, with the sacred picture. However, the Vatican wished to return the icon to Moscow during a papal visit in Russia. The patriarch Aleksij II of Moscow and all-Rus found it impossible to meet the Pope and therefore, had no claim to the Kazan icon. As a result the situation reached impasse. The matter reappeared in 2000 due to an audience with the Pope given to the mayor of Kazan, Kamil Iskhakov, who wanted to restore the holy icon to the capital of the Tatarstan Republic. The Vatican and the Moscow Patriarchate opened a discussion over the return of the icon. Representatives of Russian Orthodox Church had doubts about the authenticity of the icon held in the Vatican. For that reason a joint Russian-Vatican commission, appointed to verify the object, after a precise analysis in April 2003 reached a conclusion, that the icon was an 18th-century copy. At the same time, an information appeared about Pope’s plans of pilgrimage to Mongolia. Furthermore, the press reported, that the Pope might make a brief stopover in Kazan on his way to Ulan Bator to return the icon personally. The representatives of Moscow Patriarchate strongly opposed the visit. In result, the Vatican abandoned the idea of the trip and declared the forthcoming return of the miraculous icon, without the Pope’s trip. The holy picture was returned to Russian Orthodox Church by a Vatican delegation on August 28, 2004. „This sacred icon appears as a symbol of unity” – wrote the Holy Father in a letter to His Holiness Aleksij II. The Patriarch thanked the Pope for making „the first step toward restoring brotherly relations”. The solemn exchange of gestures might be another step forward in the dialogue between the Roman-Catholic and Russian Orthodox Church.
Jan Paweł II i młodzież
Niewęgłowski, Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
The Pope and the young. The Pope’s presence among young people and his commitment to them became a phenomenon during his pontificate. The life and problems of the young were always present in the Pontiff’s teachings. He gave ample evidence of his concern for the youths of his time. The words he addressed to the young on the 22nd of September 1978: “You are the future of the world, you are the hope of the Church, you are my hope”, echoed throughout his ministry and pilgrimages all over the world. To make the young of today’s world open to the Christ’s Good News was of paramount importance for John Paul II. He kept encouraging the young to follow Christ and His ways, because He – the Lord – is the true Way, and no threat, but a chance for them to really grow to become fully human. The issue of human freedom was yet another problem raised by John Paul II in his meetings with the young. He was convinced that freedom is undoubtedly a great gift to humanity, and especially to young generations, since it determines the human dignity. Misused freedom inevitably leads to anarchy and excessive criticism. John Paul II encouraged to freedom that is based on responsible. The above mentioned principles John Paul II taught to the young with a great deal of courage and involvement. Young people listened to them because they knew that the Pope was authentic, of deep faith and care for the young and their future.
Julian Steward and the Great Basin. The Making of an Anthropologist, red. R.O. Clemmer, L.D. Myeres, M.E. Rudden, The University of Utah Press, Salt Lake City 1999, ss. xxii + 288.
Sadowski, Ryszard F. (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
K. Bartnicka, J. Szybiak, Zarys historii wychowania, Żak, Warszawa 2001, s. 221.
Niewęgłowski, Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
Kartezjańska nauka o porządku w nowych zasadach filozoficzno-przyrodniczych
Bartoszewski, Jakub (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)
This article presents the problem designed by Descartes. The French philosopher sufficiently separated himself from philosophical tradition by creating his own philosophical system, based on clear and understandable rules, the system described here in a short form and formulated in the following topic: “Descartes’ idea of order within new philosophical and scientific principles and its „sailing” in the world of human existence”. Descartes, supported by logical truths, secured the meaning of cognition. The meaning, which is, and at the same time motivates the category of all consideration of the world and human existence. Thus, what sense could there be in talking about anything if the truth was crumbled? As reflected in the article, it was Descartes’ desire to be uncompromising and not to accept any discretion in cognition, and to reveal that the mathematical character of knowledge (though it was not the philosopher’s intention) makes it impersonalized and deprived not only of emotions, but also of any subjectivity, although it derives from animal rationale. His philosophical concept is directed towards utopian -isms.
Konferencja „Ksiądz Profesor Marian Lewko. Salezjanin – teatrolog – wychowawca” (Katedra Dramatu i Teatru KUL, Lublin, 17 maja 2005 r.)
Michalczuk, Joanna (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2006)

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