Śląskie Studia Historyczno-Teologiczne, 2006, T. 39 z. 2
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Pozycja Pozycja Arkadiusz Wąsiński, Dziecko, rodzice, adopcja. Ontologiczne i psychospołeczne aspekty rodzinnych form opieki zastępczej, Kraków 2005, 122 s.Krzysteczko, Henryk (Księgarnia Św. Jacka, 2006)Pozycja Bibliografia regionalna powiatu chrzanowskiegoBajor, Agnieszka (Księgarnia Św. Jacka, 2006)Pozycja Biskup Stanisław Adamski w materiałach SBDziurok, Adam (Księgarnia Św. Jacka, 2006)Pozycja Český katolicismus ve svobodné společnostiHanuš, Jiří (Księgarnia Św. Jacka, 2006)Artykuł Jiříego Hanuša poświęcony jest rozwojowi sytuacji w czeskim Kościele katolickim po 1989 r. Podzielony jest na kilka części tematycznych. W części pierwszej autor śledzi rozmiary zniszczeń w różnych sferach życia kościelnego po okresie tzw. normalizacji (1969–1989). Część druga stanowi próbę przedstawienia reakcji przedstawicieli Kościoła na rewolucję 1989 r. oraz sposobu religijnego interpretowania tych wydarzeń. W części trzeciej przedstawione są różne programy odnowy Kościoła wraz z ich pozytywnymi i negatywnymi stronami (program Tomaša Halíka, pragmatyczny program oficjalnej hierarchii), w czwartej zaś ukazane zostały problemy, z jakimi spotyka się dzisiejszy Kościół – sekularyzacja społeczeństwa, polaryzacja w łonie samego Kościoła, kwestia wydziałów teologicznych, rozliczenie z przeszłością itp. Mimo wszystkich wyżej wymienionych problemów, Kościół przeżywa obecnie okres wolności i możliwości, które nie mają precedensu we współczesnej dobie.Pozycja Chrzest jako pieczęćSłomka, Jan (Księgarnia Św. Jacka, 2006)Judeo-Christian writings introduce the concept of a „seal” as one of the basic terms defining Baptism. It is related to the Jewish apocalyptics and the Apocalypse. In that context, the „seal” is identified with the Name of Jesus. As the Judeo-Christian tradition gradually vanishes, the identification of the seal with the name of Jesus also disappears. Instead, there is a return to the theology of St Paul, who wrote about being sealed by the Holy Spirit. The image of Baptism as the seal of the Holy Trinity also begins to appear. In the Latin literature of the 3rd century, the concept gradually assumes the form of a separate rite – being anointed by a bishop – thus, it is more and more strongly associated with the granting of the Holy Spirit. In the 4th century, the term „seal” is no longer used in relation to Baptism. It continues to define Baptism in the East, but in the 4th century, apart from Cyril of Jerusalem, very few people use it. It is carefully avoided by the Fathers following the Alexandrian tradition, John Chrysostom of Antiochia does not seem to like it, either.Pozycja Czesław Pest, Kardynał Edmund Dalbor (1869–1926). Pierwszy prymas Odrodzonej Polski, Poznań 2004, 502 s.Myszor, Jerzy (Księgarnia Św. Jacka, 2006)Pozycja Działalność Biblioteki Teologicznej Uniwersytetu Śląskiego w KatowicachWarząchowska, Bogumiła (Księgarnia Św. Jacka, 2006)Pozycja Etniczno-kulturowe styczności polskich i litewskich zwyczajów obrzędowych w pobożności do św. KazimierzaVaičiūnas, Vytautas Steponas; Motuzas, Alfonsas (Księgarnia Św. Jacka, 2006)Traditional folk devotional practices in nowadays Lithuania are found in the Church calendar, among the prayers, hymns and songs of national feasts, memorable days or additional devotions (Hours of Our Lady, the Rosary of Our Lady and of Jesus‘ Name, performed orally or by singing, Samogitian Calvaries, Stations of the Cross, Lamentations on the Passions of Christ and Mourning Psalms in commemoration of the dead. Among them, there are special feasts of different Lithuanian saints and the blessed. In the course of centuries, Lithuania had a lot of prominent people, wise rulers, brave men or sages. Among them there are blessed archbishop George Matulaitis and Michael Giedraitis who are on the way to beatification, but so far not proclaimed as saints. The only Lithuanian saint is St. Casimir. There are quite a lot scientific theological, historical, art research (iconographic) materials about the cult of St. Casimir either in Lithuania, or all over the world, but practically there no materials about the folk devotions and rituals, concerning St. Casimir. Historical sources claim the cult of St. Casimir to be of local origin, i.e., worshiped only in separate regions, having either historical or neighbouring contacts with Poland. Historical facts confirm that: Pope Clement VIII by his breve (1602 XI 07) raised the feast of St. Casimir in Lithuania and Poland to a higher liturgical degree (sub ritu dublici), in other words, proclaimed his cult as local, i.e., for Lithuania and Poland. His successor, Pope Paul V, made it universal and included St. Casimir’s prayers into the Missal and breviary. In 1636 Pope Urban VIII proclaimed St. Casimir the patron of Lithuania, and allowed his feast to be celebrated with solemn liturgy. That is why he bears the name Magnus Ducatus Lituanus. As there are close Catholic contacts between Poland and Lithuania, the aim of the research is to reveal ethno-cultural contacts of St. Casimir’s devotional practices in Poland and Lithuania. In order to reach the purpose, such tasks were raised: firstly, to reveal St. Casimir’s devotional practices in Lithuania; then, to set the origin of these practices and their intercultural ethnic ties. The research done allows to make such conclusions: firstly, the cult of St. Casimir in Lithuania is of local origin, i.e., he is worshiped in separate Lithuanian regions, having either historical, or neighbouring contacts with Poland (Highlands and Suvalkija); secondly, St. Casimir’s devotions consist of 10 customs. They are: 12 stations of St. Casimir’s pious life, processions with palms; women, hiding their hair and faces under a kerchief and walking afoot as a symbol of chastity; a cloth, that vestured St. Casimir’s relics, put into pieces and venerated; fasting; giving alms to the beggars; lying cruciform on the ground, playing with signal musical instruments and singing of hymns; thirdly, from 10 ritual customs, 6 are of Polish origin, 4 – of local origin, 3 – from the teachings of the Church or the personal life of St. Casimir; fourthly, the most ethnographically rich region is eastern and south-eastern Lithuania (Highlands and Dzūkija): 4 are in Vilnius diocese, 2 – in Panevėžys diocese and 1 – in Kaunas archdiocese. Suvalkija (Vilkaviškis diocese) has got 2 ritual customs. All the ethnographic regions have a common ritual custom – singing of hymns. The fifth thing is ritual customs of local origin: women, hiding their hair and faces under a kerchief and walking afoot as a symbol of chastity, a cloth, that vestured St. Casimir’s relics, put into pieces and venerated. Using of these customs witness the respect and love of Lithuanian Catholics to St. Casimir. The sixth thing is that, during the missions of Jesuit sodality, came solemn processions with the palms in honour of St. Casimir. And the last conclusion is that Polish religious culture influenced Lithuanian folk devotions in forming such ritual customs as: walking of twelve stations, devoted to St. Casimir’s pious life, special prayers, said to his honour, singing of special hymns or other sonic expressions, like playing the signal instruments. The results of the research prove the thesis, that devotions to St. Casimir are the obelisk of Polish and Lithuanian spirituality, a symbol of fights for religious freedom, against paganism, Protestantism, Islam and Orthodoxy. They were influenced by the historical – geopolitical situation, by the Jesuit order in Lithuania with their sodalities, colleges and wide area of their missions.Pozycja James D. G. Dunn, A New Perspective on Jesus. What the Quest for the Historical Jesus Missed, Baker Academic, Grand Rapids 2005, 136 s.Strzelczyk, Grzegorz (Księgarnia Św. Jacka, 2006)Pozycja Jan Andrzej Kłoczowski OP, Filozofia dialogu, Poznań, W drodze 2005, 256 s.Wójtowicz, Marek (Księgarnia Św. Jacka, 2006)Pozycja Karl Christian Felmy, Współczesna teologia prawosławna, tłum. ks. Henryk Paprocki, Białystok 2005, 314 s.Kucza, Grzegorz (Księgarnia Św. Jacka, 2006)Pozycja Kerygmat a wydarzenie w głoszeniu cudów JezusaTwardy, Jan (Księgarnia Św. Jacka, 2006)Contemporary homilets of German language area are vividly interested in a message and historical nature of evangelical description of miracles. Like in the Gospels whose character is of historical-kerygmatic nature – similarly in description of Jesus miracles they are closely united and create both the event and the meaning element. In the apostolic preaching the theological interpretation of miracles has been united with their existence and narration. To explain the listeners the contents of miracles in the best way, the preacher ought to distinguish in them a literary form, a kerygmat and an event. If the preacher wants the kerygmat to be understood and still actual, he is obliged to accentuate historicity of miracles of Jesus. In this way, the preacher will be able to act against the tendencies of lay and liberal specialists in religious studies who undermine historicity of the Gospel – also description of miracles. Therefore, looking properly at evangelical description of miracles – and through them – the preacher will be able to bring closer to us the redemptive wonders of Christ who „is just miracle of all miracles” (Alfred Läpple).Pozycja Ks. Adolf Setlak, Służba wojskowa alumnów WSD w PRL i jej ocena w wypowiedziach alumnów i kapłanów rezerwistów z 1970 r. Studium historyczno-socjologiczne na przykładzie Bartoszyc, Olsztyn 2002 (Rozprawy naukowe Wyższego Seminarium Duchownego Metropolii Warmińskiej „Hosianum” w Olsztynie, nr 39), 110 s.Myszor, Jerzy (Księgarnia Św. Jacka, 2006)Pozycja Larry W. Hurtado, How on Earth Did Jesus Become a God? Historical Questions about Earliest Devotion to Jesus, Eerdmans, Grand Rapids–Cambridge 2005, XII + 234 s.Strzelczyk, Grzegorz (Księgarnia Św. Jacka, 2006)Pozycja Larry W. Hurtado, Lord Jesus Christ. Devotion to Jesus in Earliest Christianity, Eerdmans, Grand Rapids–Cambridge 2003, XXII + 746Strzelczyk, Grzegorz (Księgarnia Św. Jacka, 2006)