Seminare, 2012, Tom 31

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    Das Religiöse als unentbehrlicher Bestandteil des japanischen Bildungskonzepts: Wandel und Kontinuität
    Ito, Toshiko (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2012)
    In Japan, religion is still a current subject of educational discourse. This article presents a picture of the evolution of this discourse over the last two centuries. First, the article reconstructs transformations which have taken place in the relationship between education and religion in Japan, with particular emphasis on the period of Japanese educational reform. Then, on the basis of two items of school learning ‒ lessons on morality and ethics ‒ the current controversy is presented with regard to the relation between education and religion. In the first of these analyses, the question is primarily about how public schools deal with religion, and specifically with religious feeling. In the second, the author considers how these same schools transmit knowledge on topics related to different religions. Finally, the article discusses moments of continuity and change which appear with regard to the role to be attributed to religion in Japanese education.
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    Działalność Kościoła rzymskokatolickiego wśród młodzieży na terenie województwa gdańskiego w latach 80. XX w. w świetle dokumentów KW PZPR
    Wąsowicz, Jarosław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2012)
    Political changes in the 1980’s were made possible largely due to the involvement of the youth in opposition activities. One of the reasons for this was the openness of the youth towards proposals by the Polish church in the years 1945-1989. During this communist period, the Catholic Church fought constantly with the communist government to protect the spirituality of Polish youth. The last chapter of this clash took place in the 80’s. The communist government tried to restrict the influence of the churches on the young people at all costs. In this article, the author presents an analysis of the documents of the communist party of the city of Gdansk. He examines the influence on Polish youth of the movement called “Ruch Światło-Życie” (Light-Life movement). The documents report examples of school boards and teachers disobeying ‘school secularity’ by maintaining crosses in classrooms. At that time, the communist authorities ran a campaign to remove religious symbols from educational establishments in the whole country.
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    Edukacja ekologiczna w Drugiej Rzeczypospolitej
    Wolter, Edyta (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2012)
    The aim of the article is to explain problems related to the environmental education of children in the Second Republic of Poland based on selected examples of the work of Maria Arct-Golczewska, Zofia Bohuszewiczówna and Wanda Haberkantówna. The work of these authors, i.e. their stories for children and textbooks for environmental education, were recommended by the Minister of Denominations and Public Enlightenment for use in elementary and secondary schools. These stories and textbooks were intended as teaching aids in environmental education, but had implications for all overall teaching and educational activities. The authors named above also translated into Polish and popularized the works of foreign authors, especially the following: A. E. Brehm, A. B. Buckley, H. Coupin, H. Fabre, E. Hassenpflug, P. Ledoux, G. G. Lewis and E. Thompson. It must be emphasized that the work of these foreign authors were also used as teaching aids during the Second Republic of Poland.
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    Elżbieta Szczot, Ochrona rodziny w prawie Kościoła łacińskiego, Wydawnictwo KUL, Lublin 2010, ss. 343.
    Stawniak, Henryk (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2012)
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    Kontrowersje wokół męczeństwa w starożytnym Kościele ‒ stanowisko Tertuliana
    Kubiszewska, Elżbieta (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2012)
    In his works, Tertullian referred to controversial issues which happened during persecution of the first believers of Christ. Christianity required from its followers even martyrdom, for which they received a priceless prize: eternal life. Martyrdom was not ordered, but was a free choice and sprang from the willpower of God. Carthaginian firmly objected to escaping from persecution. From the author’s analysis of his texts, it can be seen that Carthaginian’s view on this subject changed. In the period when he was a follower of the Catholic faith, he supported escape, but converting to Montanizm disregarded it because given that persecution originated from God, it could not be anything bad. In particular, he condemned clergymen who shirked martyrdom as it was they who should be a model for the faithful and a support in heavy moments of doubt. Carthaginian was a rigorous opponent of buying himself out of martyrdom. According to Tertullian, since Jesus laid down his life for all people, there was no price which could equal this act and redeem the man back from martyrdom. Such a way of avoiding persecution was unworthy of a faithful follower of Christ.
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    „Metafizyczne piorunochrony” ‒ depozyty złożone w kulach hełmów wież kościoła opactwa w Lądzie nad Wartą w 1720 roku
    Nowiński, Janusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2012)
    In July 1999, during the reconstruction of the Baroque cupolas of the church towers in the former Cistercian Abbey in Ląd nad Wartą, two copper gilded spheres were disassembled. The following items were found inside the spheres: files of documents written on handmade paper, relics of the bones of the Magi and St. Dionysius inserted in paper packets and a silk pouch, and fragments of the Agnus Dei of Pope Innocent XI. Since the deposits were very poorly preserved, they had to undergo conservation. Having been conserved and appropriately protected, both the documents and relics were deposited in the Archive of the Higher Seminary of the Salesians of Don Bosco in Ląd nad Wartą. The documents found in the spheres contained an outline history of the abbey and the founding document of the copper cupolas planted on the towers on 13 June 1720, as well as a list of the Ląd Abbey monks and guests attending the event. The cupolas were founded by Abbot Mikołaj Antoni Lukomski. Both the holy relics and the Agnus Dei medallion fragment were placed in the tower cupolas to protect the church and the abbey from disasters, especially fire, lightning strikes, and floods.
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    Natura przywilejów osobowych i rzeczowych (kan. 78 §§ 1-3 KPK)
    Dzierżoń, Ginter (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2012)
    This article focuses upon the nature of personal and property privileges. As the author’s analysis shows, the legislature responded to the question of the nature of privileges in can. 78 §§ 1-3 CIC. The legal definition of privilege codified in can. 76 1 CIC concluded, among other things, that privilege is determined by the decision of a competent authority. As a rule, this act is permanent. It should be noted, however, that can. 76 1 allowed for the presumption of evidence to the contrary. This means that the permanence of a decision of this type is of a conditional nature. In other words, it is not an essential element of this institution. Can. 78 §§ 2-3 CIC, on the other hand, codifies the dispositions concerning the cessation of two principle categories of privileges, i.e. personal and property privileges. The cessation of both types of privileges is of a natural character. A personal privilege granted to an individual is extinguished with the person’s death and is not inherited by the heirs whereas a privilege concerning a legal person ceases when the conditions codified in can. 120 § 1 CIC are met. Finally, a property privilege becomes extinguished through the complete destruction of the thing or place. Still, in the case of a local privilege, the legislature, relying on legal fiction, allows for the revival of a privilege if the damaged site is restored within fifty years. In conclusion, the author points out that normative findings regarding the nature of personal and real privileges codified in can. 78 § 1-3 CIC arise from positive law. The legislature establishing them often bases it on the mechanism of legal fiction.
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    O adekwatności lub nie pojęcia prawa w prawie Bożym
    Gałkowski, Tomasz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2012)
    The author discusses the adequacy of the concept of law in relation to divine law. He comes to the conclusion that statements regarding inadequacy are based on a conceptual approach to the law operating in today’s culture. Members of particular communities, including a church community, determine what is law in the relevant law culture. Comparative methods do not offer satisfactory solutions.
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    Odnowa męskich instytutów życia konsekrowanego i stowarzyszeń życia apostolskiego w Szwecji
    Chamarczuk, Mariusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2012)
    Swedish Catholicism, with all its rich historical and social structure, also includes the influence of male religious orders on the spirituality, religiosity and everyday life of Christians in Sweden. These communities could not continue their activities after the Refonnation. They returned, however, and came to life slowly and gradually, simultaneously with the advancing religious tolerance. As of today, many orders in the Catholic Church are committed to social and pastoral challenges on Swedish soil, both in the Catholic communities and in broader social circles. Their extensive past is closely bound with the difficult past of Catholicism in Sweden and the contemporary issues of postmodern society.
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    Problem prawdy w ujęciu Wilhelma z Owernii
    Pawlikowski, Tomasz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2012)
    William of Auvergne (1180-1249) was one of the first professors of the University of Paris to engage with the Greek, Islamic and Jewish philosophical writings that had become available in Latin translation. He was the author of a vast work that he called the Magisterium divinale (Teaching on God). De universo (On the Universe), written in the 1230s, is the most philosophical treatise of the Magisterium. One short part (I, 3, 25-26) of this treatise includes a very important philosophical topic ‒ the problem of truth. Based on the doctrine of Avicenna, William formulated one of the forms of truth’s classical definitions. In his view, this definition expresses the essence of logical truth, which constitutes the relation occurring between the intellect and the thing, if the intellect is adequate to the thing. So logical truth is a basis and property of tiue judgments and statements about all real things, and even about what really does not exist (things in the future, in the past, non-beings, negations), and ‒ generally ‒ about all that man can think about or everything that is possible to be thought about. William rejects the doctrine of St. Augustine, who taught that every truth has its source in the First Truth identified with God the Creator of all things and intellects. William argues that existing things are real and their existence is caused by God only, so only actually existing things can be substrates of truth and so subjects of true judgments and statements. The Creator doesn’t cause things as existing in the past or in the future, but as existing actually. What is more, He does not cause non-beings and negations. In consequence, William recognized logical tiuth as the only justification for tiue adjudication of all that exists and doesn’t exist. In Steven P. Marrone’s opinion, William’s theory of tiuth was a new idea in the early thirteenth century. He believes that William’s theory, however incomplete, explains how much the problem of truth is dependent on logic rather than metaphysics, so that it could be separated radically from questions of being and viewed independently of the issue concerning the relation of the mind and creatures to God. In fact, although William continued to speak in traditional tenns, he disagreed with the point of view of ontology and natural theology, finding solutions in theories of logic and language. However, studies reviewed for this article seem to show that William’s theory of tiuth is embedded in a metaphysical context. Furthermore, medieval logic is the science of the action of the intellect, which is a faculty of the human being. This is not logic in the twentieth-century’s sense. Thus, it does not seem to William resigned from metaphysics to logic. His theory of logical truth is imperfect because of metaphysical errors. The main error is that William considered logical truth, which is realized in the relation of intellect to things and so is one of the tiuths that exist in contingent beings, as final and the sole basis of every tiue judgment and statement, without regard to its dependence on the First Truth. Indeed, logical tiuth is not able to exist truly independently.
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    Problem z XIX-wiecznym modelem etyki pracy
    Janiszewski, Jacek (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2012)
    In order to obtain something which makes a person happy, he or she must perfonn an action which is ‒ in the opinion of others ‒ valuable and worthy of compensation. From the previous sentence, we can deduce a simple truth: that nothing is for free, rather, each thing has its price. Or, in other words, sometimes you have to be a giver in order to be given something later. Work is a noble act, although many people may become indignant about this statement. By working, we multiply things we already have or we get new things. Activity which makes us richer is attributable to human nature, and inactivity or a satisfaction with things we already have is in contradiction to this nature. Taking into account work ethic, we can consider as moral only such an activity by an individual which has won recognition in somebody else’s eyes, the highest manifestation of which is remuneration. Nowhere else except on the grounds of work ethic do we encounter a dissatisfaction of some people with the actions of others, e.g. with the behavior of an employer who evades the obligation to pay for work completed. Since becoming a part of social discussion, work ethic has served politicians, as well as philosophers and clerics, in fighting reluctance to this organization of everyday life, which is governed by the clock and operating hours of a factory. This aversion was based on an aspiration to satisfy one’s own needs, and nothing more. A 19th-century laborer, having been given a remuneration which enabled him or her to live a poor existence ‒ poor but existence, did not see a reason why he or she should work more. After all, outside of work there were so many interesting things to do, that it was not worth it to waste time money-grubbing.
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    Reakcja Kościoła na nadużycia seksualne wobec nieletnich ze strony duchownych
    Domaszk, Arkadiusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2012)
    Media hype about the sexual abuse of minors by clerics gives the impression that the Church did not react to the problem. This loud and aggressive action by the mass media paints an inaccurate picture of the Church’s response. This article provides an overview of various papal speeches and documents, as well as the Roman Curia’s commitment, especially that of the Congregation for the Doctrine of the Faith, which reveals a very active and multifaceted response by the Church to the problem. In regards to this issue, it is necessary to emphasise the important influence of Pope Benedict XVI. Since he was a prefect of the Congregation for the Doctrine of Faith, he endeavoured to conform to the rules of penal canon law in a consistent and explicit way. In addition to developing universal law, a particular law came into being. It constitutes a supplement to the general legislation and demands recognition from the side of The Holy See. In each situation concerning the offences committed by clergy, it is essential to face the problem and to show compassion and help to the victims and to explain the whole truth about what really happened. If a clergyman is guilty of a crime, then, in the name of love and truth, it is necessary to apply canonical penalties. An important part of the solution is also consistent application of the rules of fonnation: a proper recognition of vocation and human fonnation in the emotional and sexual space. Finally, clergymen have to interpret the universal call to holiness more intensively. The crisis which touched the Church is also an opportunity for thorough purification of the Church and a renewed commitment to apostolic holiness. Through preaching truth about God and man, and at the same time establishing requirements for the faithful, especially for the clergymen, the Church leads people to holiness and salvation.
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    Rozmowa psychologiczna i testy psychologiczne jako metody tworzenia opinii biegłego sądowego w sprawach o nieważność małżeństwa
    Gołębiowska, Anna (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2012)
    In the ecclesiastical courts, classical methods, such as psychological tests and interviews, are used as they are considered the most valuable psychological measures. The testing methods and questionnaires are of great importance to the legal expert as well. However, they do not always constitute a key addition to other psychological research. The investigational techniques mentioned above merely help the legal expert to resolve his doubts. The fact that those methods are implemented does not raise the value of the final motion, even though it is important that the techniques used by the expert touch upon not only the present mental state of the person being tested but also the past.
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    Rozumnie wierzyć ‒ rozumnie poznawać. Uniwersytet miejscem dialogu między nauką i wiarą
    Chrobak, Stanisław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2012)
    For centuries, the search for truth has been one of the most important tasks for universities and academia. Truth has been the foundation of these institutions. Knowing the truth is a unique spiritual joy (gaudium veritatis). The role of the university in the modern world is not only to observe events and comment upon them, but also to search for truth and serve humanity. The service of truth and humanity requires crossing the borders of individual disciplines. The dialogue between science and faith can grow creatively in such a way as to overcome the restrictions imposed and open up to the full potential of the combination. Thus faith by its nature requires that its object be understood with the aid of reason, and reason seeking the full truth opens up to what faith can present. Faith enters into human life and knowledge not in order to abolish reason’s autonomy, nor to limit its scope for action. Faith cannot therefore lead to some form of depreciation of reason. These two realities ‒ faith and reason ‒ intertwine and complement each other, while each has its own space in which it becomes real.
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    Rozwiązanie małżeństwa „rato et non consummato” poprzez uroczystą profesję zakonną ‒ studium kanoniczno-historyczne
    Nowakowski, Bartosz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2012)
    This article describes the establishment of the dissolution of marriage rato et non consummato through solemn monastic profession covered by legislation in Canon 1119 of the Code of Canon Law from 1917. The article addresses four essential legal issues related to the following areas: 1) ratio legis of the functioning of the norm in question; 2) its legal origin; 3) constitutive conditions of the dissolution of marriage through monastic profession and, in particular, the necessity of baptism of at least one party, and the conditions of solemn monastic profession in regards to its validity; and 4) the precode (CIC 1983) understanding of the marriage act influencing the effect of marriage consummation. The article attempts to elucidate the argument on which this institution was introduced by the legislation as well as the reasons for its abolition by the current CIC.
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    Salezjanie w Pałowie, w Słonowicach, w Sycewicach oraz w Sławsku
    Wiązowski, Eugeniusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2012)
    This article provides a historical overview of the presence of the Salesian priests in four towns in northern Poland. Between the years 1952-1988, the parish in Palow was served by 7 parish priests on behalf of the Salesian Society. The assistant staff consisted of 33 priests and 24 clerical students undergoing pastoral training. The area of the parish was very vast and almost reached from Słupsk to Sławno. A pastoral post in Slonowice was separated from this parish in 1963. The formal establishment of a separate parish in Slonowice did not take place until 3 May 1976. Earlier, between the years 1962-1963, Rev. Jan Romanowicz created the basis for founding a new pastoral post which at first functioned as an independent curacy. Later, 4 Salesians managed this post, but the third of them, Rev. Zdzisław Serwa, first managed it as an independent curate. After the parish was established, Rev. Serwa was nominated parish priest however his successor Rev. Andrzej Pastwa transferred the parish to the Koszalińsko-Kołobrzeska Diocese in 1991. For the last two years before the transfer, Rev. Pastwa was additionally helped by one clergyman and between the years 1988-1989 one assistant. After the parish priest from Palow, Rev. Wiesław Dąbrowski, built a new church and a presbyter in Sycewice, St. John Bosco Parish was erected on 8 December 1988. At this time, the church in Palow moved to Sycewice and the church in Palow became a filiar church. The post of parish priest was performed altogether by three Salesians and the builder of the church in the parish in Sycewice. In 1998, one of those priests, Rev. Jan Terlikowski, also transferred this parish to the Koszalińsko-Kołobrzeska Diocese. The pastoral work of the parish priests in Sycewice was supported by 8 clergymen. Between the years 1973-1982, Rev. Władysław Odziemczyk worked as a rector of the church in Sławsko. He also created the framework for a parish erected there later. During the period in which the Salesian priests managed the parishes in Palowo, Slonowice and Sycewice, the priests managed roses of the Living Rosary, altar server groups, and oratory for teenagers. In Sycewice, Rev. Czeslaw Nenikowski founded the Scouting Association of the Republic of Poland.
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    Siła tradycji. Smak nowości. XXV lat Conversatorium Organowego w Legnicy, red. M. Szoka, A. Mroczek, S. Czopowicz, UMFC, Warszawa 2011, ss. 240.
    Łukaszewski, Marcin Tadeusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2012)