Śląskie Studia Historyczno-Teologiczne, 2005, T. 38 z. 1

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    Cura pastoralis w świetle „Novo millennio ineunte”. Kontekst Roku Eucharystii
    Biela, Bogdan (Księgarnia Św. Jacka, 2005)
    In Novo millenio ineunte John Paul II shows us some concrete elements cura pastoralis for the Church on the beginning of third millenium. It consists of seven words – priorities: holiness, prayer, sacrament of reconciliation, priority of grace, listening to the word of God, preaching the word of God (NMI 30–40). One can say that those are some special words – keys as signs to „create Church a home and a school of communion”. Those „outer tools of communion” are rather useless, if any concrete examples follow after them. That is why in searching the way for the Church in Poland, one can connect the following words – priorities: to remember with the perspective of prayer, to forgive with the sacrament of reconciliation to receive with listening to the Word of God, to be grateful with Sunday Holy Mass, to give with priority of grace, to go with preaching the word of God. The key word is faith, because without this fundament, there is no Church. Other words it is about transition in our ministry from ministry to evangelisation. That is why our contemporary pastoral theology, or better speaking, theology of evangelization shows „evangelizationcatechumenical” conception of evangelization, postulating to reread and undertake basic rules of life and christian development from catechumenal institution. Because of this, it is very important to understand its fundamental and basic statement of Council, that the whole Church is missionary. It is any surprise then, that in this context II Polish Plenar Council postulates to use already existing experiences and parishal projects of renewal where a great part are church basic communities. But it is strictly connected – as John Paul postulates in Christifidelis laici – with more strict renewal of parishal structures. But before we start to programme some concrete enterprises, we – as pope says – should spread the spirituality of communion which is mainly „look lodged in Holy Trinity who lives in us and whose light should be seen in faces of people around us” (NMI 43). This look, or as – Holy Father says – contemplation of Christ visage, is able to create new energies, making us enthusiastic in concrete situations. It is also worth to say that contemplating of suffering visage of Jesus on the cross tree „seven words” were spoken. One can say that they are a specific testament giving us a programme of creating our spiritual way of life. That is why it can be very inspiriting to combine seven words of dying God – Man, with words – religious service priorities. It is important for outside tools of communion to not be soulless mechanisms or mistification of communion, but the ways of expressing and development. Celebration of Eucharist, and mainly its top moment when Pascha of Jesus is personificated also consists those seven elements, which are somehow „shepherd’s heritage” of Jesus. This testament shows a way to christian adultery. It is also Jesus specific methodology making disciples, also strictly connected with „tools of communion” from Novo millenio ineunte, allowing us to spread the spirituality of communion.
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    Eklezjalność Ruchu Światło–Życie
    Kupny, Józef (Księgarnia Św. Jacka, 2005)
    The level of faith and religious practices in today’s Poland is uniquely stable. Even after 1989, after various political, economic, and social changes have been initiated, the mechanisms of secularization have not really taken root as they have in many Europeans where they made many quit their religious practices. Nevertheless, the symptoms of leaving the path of religion are being observed already among the younger generation living in big cities. What’s clear is that even though the level of religiousness has not changed over the last twenty years, it is more and more clear that the process of un-ecclesiastical attitudes is progressing. Already two-fifths of the entire population of adult Poles emphasizes privacy, selectivity, and independence of their faith. In that light, the existence and subsequent development of Light and Life Movement is a noteworthy phenomenon, as it expresses the opposite trend – namely that of ecclesiastically-oriented religiousness. In the article the author takes an attempt, based on empirical research conducted, to show a condition and level of ecclesiasticism of the members of Light and Life Movement. Ecclesiasticism of the members of Light and Life Movement studied in terms of religious practices, an attachment to a parish, an acceptance of a religious mission of a priest, and an acceptance of a religious doctrine, has appeared as a very vital one. Undoubtedly, the hard work to make members of Light and Life Movement into the faithful ones carried on in small parochial groups and during summer retreats is a very important factor. Studies confirm that ecclesiasticism of members of Light and Life Movement remains firm independently from time and level of initiation.
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    Gerald O’Collins, Incarnation, Continuum, London–New York 2002, X, 143 s.
    Strzelczyk, Grzegorz (Księgarnia Św. Jacka, 2005)
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    Ideał nauczyciela w traktacie „De magistro” św. Tomasza z Akwinu
    Szymonik, Marian (Księgarnia Św. Jacka, 2005)
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    Joseph Doré, Bernard Lauret, Joseph Schmitt, Christologie, Paris 2003, 321 s.
    Strzelczyk, Grzegorz (Księgarnia Św. Jacka, 2005)
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    Katecheza młodzieży, red. S. Kulpaczyński, Lublin 2003, 403 s.
    Tkocz, Elżbieta (Księgarnia Św. Jacka, 2005)
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    Katechizm Rzymski Soboru Trydenckiego a współczesne dokumenty Kościoła katolickiego na temat Żydów i judaizmu
    Ignatowski, Grzegorz (Księgarnia Św. Jacka, 2005)
    After the last Vatican Council some authors and documents on the Catholic-Jewish relations emphasize that The Roman Catechism of the Council of Trent issued in 1556 teaches that not all the Jews, Jesus’ contemporaries, are responsible for the Crucifixion. In the first part of the presented article the author explains why the Secretariat for Promoting Christian Unity, which had prepared the Declaration on the Relationship of the Church to Non-Christian Religions Nostra Aetate (accepted by the Council in October 28, 1965, clause nr 4 of which deals with the Jews), did not quote The Roman Catechism, which teaches that no single person but all men are guilty of Jesus’ death: „This guilt seems heavier on our part than on the Jews’, since according to the testimony of the apostle »had they known it, they would never have crucified the Lord of glory« (1 Cor. 2, 8); while we, on the contrary, professing to know him, yet denying him by our actions, seem in some sort to lay violent hands in him”. The passage was cited by some Fathers of the Second Council and by the some post-Conciliar documents. The author of the article is convinced that in the matter of the death of Jesus Christ it is necessary to distinguish between the theological guilt and the historical responsibility. From the point of view Christian theology all human beings are guilty of Jesus’ death. The Christ voluntarily underwent the Passion because of the sins of all men. The last Council wanted to emphasize that the Jewish people, as a whole, was not responsible for the Crucifixion, from the historical point of view. The main motive of the decision of the Council was the fact that Jesus’ cruel death and especially the accusation of the Jewish people of the Crucifixion have been the cause of the lamentable deterioration of the relations between the Church and Judaism. As the passage quoted from The Roman Catechism dealt with the theological aspect of the guilt of the Crucifixion, it could not be a useful document for the last Council. Moreover, the sixteenth century catechism, from the historical perspective, stresses clearly that the pagans and the Jews were responsible for the Passion. The last part of the article discusses the post-Conciliar documents, which quote The Roman Catechism. The discussion shows that those documents, recalling the 16th century catechism, emphasize the theological mining of Christ’s death.
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    Kościół nauczający i poszukujący. Na marginesie eklezjologii Francisa A. Sullivana
    Dawidowski, Wiesław (Księgarnia Św. Jacka, 2005)
    The 20th century may be called the age of debate over magisterium. One of the main figures and experts in this debate is an American theologian F. A. Sullivan. His works including Magisterium: Teaching Authority in the Catholic Church, New York 1983; The Church We Believe In: One, Holy, Catholic and Apostolic, New York 1988, and Creative Fidelity. Weighing and Interpreting Documents of the Magisterium, Dublin 1996 are considered classics in contemporary ecclesiology. This article presents Sullivan’s views on the issues of infallibility, ordinary magisterium, and the question of subsistit. The American theologian bases his approach on the historical-critical method and on fidelity of the teaching of Vaticanum II. Like most of the contemporary theologians, Sullivan does not believe in a systematic theology. His ecclesiology is deeply ecumenical and seeks to build bridges between the Church as known in the profession of faith, and the Church of our everyday experience.
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    Kościół w Polsce. Dzieje i kultura, [red.] Jan Walkusz, t. 3, Lublin 2004, 352 s.
    Krętosz, Józef (Księgarnia Św. Jacka, 2005)
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    Mniszki Klaryski Kapucynki na ziemiach polskich w latach 1860–1945
    Czaplicki, Bronisław (Księgarnia Św. Jacka, 2005)