Teologiczne Studia Siedleckie, 2013, R. 10

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Bonum coniugum i bonum prolis jako przedmiot symulacji zgody małżeńskiej (kan. 1101 § 2 KPK)
Wierzchanowski, Rafał (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2013)
Naczelną zasadę kanonicznego prawa małżeńskiego wyraża kan. 1057 § 2, według którego małżeństwo stwarza zgoda stron między osobami prawnie do tego zdolnymi. Co więcej, ewentualny brak konsensusu nie może być uzupełniony przez żadną władzę ludzką. Rezonansem tej fundamentalnej normy prawnej jest treść kan. 1161, odnosząca się do unieważnienia małżeństwa w zawiązku (tu warunkiem sine qua non jest ciągłe trwanie zgody małżeńskiej) oraz kan. 1105 § 4 dotyczącego zawarcia małżeństwa przez pełnomocnika. Chociaż wyrażenie na zewnątrz wewnętrznej woli zawarcia małżeństwa jest czymś naturalnym, to jednak dość często dochodzi do sytuacji, w której nupturienci (lub przynajmniej jeden z nich) pozytywnym aktem woli wykluczają samo małżeństwo (symulacja całkowita) lub jakiś jego istotny przymiot lub element. Dla zobrazowania natury tego wykluczenia posłużono się przykładem „bonum coniugum” i „bonum prolis”. W artykule określono treść wspomnianych dóbr małżeńskich oraz sposób ich wykluczenia. W analizie wykorzystano szeroką bibliografię kanoniczną oraz wybrane wyroki Trybunału Roty Rzymskiej.
Czytać historię Jezusa z Nazaretu w Ewangelii wg św. Łukasza
Wojda, Jacek (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2013)
The history of Jesus of Nazareth makes always the very important subject of Theology and practice of the Church. Taking the criterion of events as the key of interpretation of Gospel according to Luke, the author proposes the analysis of work of Luke. Biblical exegesis doesn’t often lay an accentuation on the history which constitutes one of essential elements of Gospel – in this case the one according to St. Luke. A lot of events narrated there allow to follow the evangelical narration. The event which constitutes the historical top is the Pesah of Jesus Christ. The events searched and qualifi ed help to elaborate some literal structure of the Gospel which is the matter. Entirety of evangelical work of Luke may be conceived better through an effort to give the new title to the Gospel. The following title: The historical narration of Jesus Christ the founder of the Church permits better apprehend the ecclesiastical aspect of the Gospel according to St. Luke.
Ikona jako komunikator treści zbawczych
Matwiejuk, Kazimierz (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2013)
A graphic form of communication exists among people. There is also an iconic form of communicating salvifi c content. This form is mainly applicable in Christianity. Symbol is a crucial element of communication among people. In liturgy it is a graphic presentation of the content of God revelation and His salvifi c interference in history. An icon is a symbol. It transfers in a visible way content which is invisible for people. It enables contemplation of face of God. Its presence in liturgy results from embodiment of Son of God. Icons are carriers of the most important content of God revelation. They transfer Trinitarian, Chrystological, Salvation History and Marian content.
Janusz Mariański, Kościół katolicki w Polsce w przestrzeni życia publicznego. Studium socjologiczne, Toruń 2013, ss. 385.
Konieczny, Mariusz (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2013)
Katechizm w posłudze pastoralnej św. Jozafata Kuncewicza
Kiciński, Andrzej (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2013)
Kształtowanie postaw religijno-moralnych pracowników Caritas w świetle „Katechizmu pracowników i wolontariuszy Caritas w Polsce”
Kruczyński, Dariusz (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2013)
The diocesan Caritas in Poland for several years pay special attention to religious and moral formation of its employees and volunteers. The Catechism, which appeared in the Year of faith, announced by the pope Benedict XVI, is shaping the ethical and religious attitudes of employees. The Catechism presents work in Caritas as a form of realization of the Christian vocation. All believers, especially Caritas workers should get involved in the charity work and the deeds of love of neighbor. The fourth part of the Catechism deals with the religious motives of work in Caritas. In this article, the author describes the style of work in diocesan Caritas, moral duties and the spirit of mercy, which should characterize those, who assist neighbors in need. Appearing moral obligations as well as ethical and moral silhouette of workers, the author tries to encourage them to permanent work over oneself and deepen of personal faith.
Kulturotwórcza rola apokryfów biblijnych
Krawczyk, Roman (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2013)
The biblical Apocrypha date from 200 BC to 135 AD, i.e. between persecutions of Jews during the reigns of the Seleucid, and the Bar Kokhba revolt suppression. The Apocrypha were written in the Orthodox and in the heretic circles. Therefore, little attention was paid to them for a long time. It was only in the 19th century that the Apocrypha began to be studied in depth. The value of the Apocrypha is connected with the fact that they are a testimony to the thoughts, views and expectations typical of Judaism and Christianity in that exceptionally important historical period before and after Christ. The form and content of the Apocrypha were inspired by the biblical scriptures, and even though they contain untrue or legendary facts, in addition to the true ones, they still reflect the way of thinking and expectations of the people of that time. In this paper, the author focuses on a synthetic analysis of the biblical Apocrypha and their importance to the culture.
Starotestamentalne wezwanie do pokuty za grzechy i nawrócenia
Sobolewski, Zbigniew (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2013)
Not only in the Old Testament, but in the pagan religions we meet with many forms of penance for sins and conversion. This raises the desire of reparation of evil done and liberation from sins. God in the Old Testament very often called to conversion both individual persons as well as the whole community of Israel. He revealed His mercy, kindness and graciousness for people whose sins remain unpaid by excusing of the sentence. The readiness to forgive sins of those, who repent and the will to bestow them with peace fully expresses His kindness and mercy. The author in the present article discusses the necessity and nature of penance, to which the just and at the same time merciful God urges his people. Then, the hardness and impiety, idolatry and resistance will be shown, because they brought the right punishment of God and shut out the possibility of forgiveness and reconciliation. Finally, the common penitential practices and penitential liturgy in the Old Testament will be discussed, as they express the desire of sincere conversion. Prayer, fasting and almsgiving became in Christianity the main practices, which serve to obtain the forgiveness of sins and rebuild the communion with God.
Szczęście rodzinne a bojaźń Boża. Analiza teologiczna Ps 128, 1-3
Mazurek, Piotr (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2013)
The verses of this didactic psalm present priests’ advice given to the pilgrims arriving to the temple. This is a pilgrims’ psalm characterized by specific metre. The whole PS 128 is divided into two parts, therefore we analyze only its three verses; 1-3. They present a positive, blissful vision of family life. This composition stimulates families to live according to God’s low, in awe of the Lord which leads to happiness and longevity. It portrays the outcomes of human’s work as those which give him fulfillment and wellness. It presents offspring as a God’s gift to human being and a family as a community who experiences wellness, serenity and fertility. These are the aspects of human’s life in perspective of retribution to God, His justice and benevolence. We may also notice in these three verses the multitude of ancient Israel symbolism.

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