Seminare, 2009, Tom 26

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40 Sympozjum zorganizowane przez Sekcję Psychologii przy Komisji Nauki Wiary Konferencji Episkopatu Polski na temat: „Psychologiczno-pastoralne aspekty sakramentu święceń” (Olsztyn, 7-9 września 2008)
Buksik, Dariusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
Aktywizacja zawodowa bezdomnych
Koral, Jarosław; Szluz, Beata (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
Homelessness is a non-homogenous social problem, not easy to diagnose. In Poland there is still a deficit in research regarding this issue and studies conducted so far focus for example on the question of homelessness itself, marginalisation resulting from it, analysis of the social environment of the homeless, heterotopy of homelessness and presentation of practical solutions aimed at this group of beneficiaries (e.g. aid programmes, activity of specific institutions). In recent years, a system of shelters has been established allowing the homeless "to survive". However, more often than not they reinforce the existing condition rather than allow for overcoming it. One of the elements which are a decisive factor in the process of overcoming homelessness involves finding, taking up and sustaining work. Professional activity means performing a specific job. In case of the homeless the option of obtaining a job is connected with a number of difficulties. Remembering about that, the author of the herein article has attempted to discuss the issue of employment activation of the homeless.
Astrid Męczkowska, Podmiot i pedagogika: od oświeceniowej utopii do pokrytycznej dekonstrukcji, Wydawnictwa Naukowe Dolnośląskiej Szkoły Wyższej Edukacji TWP we Wrocławiu, Wrocław 2006, ss. 230.
Stępkowski, Dariusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
Biuro Rzecznika Praw Dziecka, Dzieci i młodzież – bariery i szanse rozwoju, Materiały z konferencji zorganizowanej przez Rzecznika Praw Dziecka i Uniwersytet Kazimierza Wielkiego w Bydgoszczy, opracowanie i wydanie Biuro Rzecznika Praw Dziecka, Warszawa 2006, ss. 79.
Buksik, Dariusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
Dietrich Benner, Edukacja jako kształcenie i kształtowanie, wybór i przekład Dariusz Stępkowski SDB, Wydawnictwo UKSW, Warszawa 2008, ss. 192.
Rutkowski, Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
Elżbieta Czykwin, Stygmat społeczny, Wydawnictwo Naukowe PWN, Warszawa 2007, ss. 456.
Dąbrowska, Magdalena (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
Funkcja wieńców w tradycji antycznej
Karczewska, Helena (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
Wreath has belonged in the ancient tradition Greece and Rome; it had a wide usage in public and private life. In Greece the wreaths were connected with a cult – every deity was in line with different kind of material; sacrifices and altars were crowned. Receiving a wreath was the highest honour for victory in competition or literary agons. The newly-weds and wedding guests were crowned, the wreaths were wearing during symposiums; also a wreath was a common decorative element. In the ancient Rome a wreath was giving as a honourable military mention to soldiers toreward their outstanding deeds. Depending on military merit there were many kinds of wreath. The most important wreath was that which was given to a triumphing person; since August’s times a wreath has been treated as a reign insignia. Christianity has added a new, spiritual meaning to wreaths. As an example of this could be Prudecjus, which 14 hymns were entitled “Peristephanon” (“About a wreath”). Basing on Saint Paul’s Letters and Apocalypse he pointed at a new kind of wreath – a martyrdom wreath. Some Christians were taking an extremely rigorous stand on a crowning custom. One of them was Tertulian, who was rejecting everything which was connected with pagans. He was also an enemy of any dialogue between the Christian and the heathen worlds.
Funkcje wypowiedzi katechetycznej
Misiaszek, Kazimierz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
Catechesis owns a personal manner of speaking out, mainly through her own functions of instructing, upbringing and initiation. The first one is not only the transfer of knowledge, but it desires to become commemorating of the most important salvation events. The second function cares, so the catechesis forms the attitudes in human, as well as in Christian dimension. Function of initiation is for most important for catechesis, because shows catechesis as a space of opening to supernatural dimension and introduction into. The last function underlines most, that catechesis is not only the pedagogical process, but pedagogy of faith, God’s pedagogy. This function sets up a special language suitable for religion, which is a symbolic language (metaphors, parabolas, parables, rituals, myths etc.).
Giuseppe Buccellato, Appunti per una «storia spirituale» del sacerdote Gio’ Bosco, ElleDiCi, Leumann 2008, ss. 168.
Chmielewski, Marek T. (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
Główne elementy modlitwy Jezusowej
Jasiewicz, Arkadiusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
The Jesus Prayer, also called the Prayer of the Heart, is a short, formulaic prayer often uttered repeatedly. It has been widely used, taught and discussed throughout the history of the Eastern Orthodox Church. The exact words of the prayer have varied from the simplest possible involving Jesus' name to the more common extended form: Lord Jesus Christ, Son of God, have mercy on me, a sinner. He Jesus Prayer is composed of two statements. The first one is a statement of faith, acknowledging the divine nature of Christ. The second one is the acknowledgment of ones own sinfulness. Out of them the petition itself emerges: "have mercy." The hesychastic practice of the Jesus Prayer is founded on the biblical view by which God's name is conceived as the place of his presence. The Eastern Orthodox mysticism has no images or representations. The mystical practice (the prayer and the meditation) doesn't lead to perceiving representations of God (see below Palamism). Thus, the most important means of a life consecrated to praying is the invoked name of God, as it is emphasized since the 5th century by the Thebaid anchorites, or by the later Athonite hesychasts. For the Eastern Orthodox the power of the Jesus Prayer comes not from its content, but from the very invocation of the Jesus' name. Though the Jesus Prayer has been practiced through the centuries as part of the Eastern tradition, in the 20th century it also began to be used in some Western churches, including some Roman Catholic and Anglican churches.
Janusz Mariański, Sekularyzacja i desekularyzacja w nowoczesnym świecie, Wydawnictwo KUL, Lublin 2006, ss. 227.
Stępkowski, Dariusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
Jezus Chrystus – ostateczne Słowo Ojca
Amato, Angelo (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
Looking through the modern history we notice that in the contemporary people is getting more and more difficult to follow the truth because of the verbal manipulation, cultural disorientation in the society, secularism and liberal mentality. The author suggests a return to the Bible in order to better understand God’s revelation. Jesus Christ is the Last Word of the Father and that is why He becomes the anchor for Christians looking for the Truth. We can not pretend that we do not know Christ. The only way to fulfill the revelation is to listen to Christ, to accept him. What is more, the author shows some positive aspects of Christ’s revelation: God revealed as a Father rich in mercy, who teaches people how to pray, how to be obedient to God’s will and how to follow Christ, who is the Way which leads to the Father.
Ks. Janusz Drewniak, Kapłan – kompozytor. Dualizm powołania i twórczości ks. Idziego Ogiermana Mańskiego (1900-1966), Wydawnictwo Salezjańskie, Warszawa 2007, ss. 415.
Niegowski, Krzysztof (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
Ks. Kazimierz Dullak, Ecclesia semper reformanda. Zjawisko Synodalności w Polsce po Soborze Watykańskim II, Wydział Teologiczny Uniwersytetu Szczecińskiego, Szczecin 2007, ss. 512.
Glinkowski, Benedykt (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
Ks. Piotr Kulita, Wybrane śpiewy Nieszporów Niedzielnych w polskich śpiewnikach katolickich po Soborze Watykańskim II, Wydawnictwo Polihymnia, Lublin 2008, ss. 223.
Niegowski, Krzysztof (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
Ks. Wincenty Zaleski (1913-1983)
Misiaszek, Kazimierz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
L’educazione salesiana dal 1880 al 1922. Istanze ed attuazioni in diversi contesti. Atti del 4o Convegno Internazionale di Storia dell’Opera salesiana. Ciudad de México, 12-18 febbraio 2006, t. 1: Relazioni generali. Relazioni regionali: Europa ‒ Africa, t. 2: Relazioni regionali: America, red. J. G. Gonzáles, G. Loparco, F. Motto, S. Zimniak, (=Associazione Cultori Storia Salesiana – Roma, Studi – 1-2), LAS, Rzym 2007, ss. 494 i 434.
Chmielewski, Marek T. (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
L. Bojarska, K. Brzeziński, T. Rek, Dziecko w Szkole. Ochrona Prawna Dziecka, t. 3, Biuro Rzecznika Praw Dziecka, Warszawa 2006, ss. 140.
Buksik, Dariusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
Maksym Wyznawca o powstaniu duszy – Ambigua ad Iohannem 42
Kochańczyk-Bonińska, Karolina (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)
The origin and nature of human soul, as well as the time when it appears in the body, were and still are problems difficult to solve. Saint Maximus the Confessor in his Ambigua gives us answer for these questions. The author shows how Confessor rejects three main theories of ancient philosophy (platonic, aristotelian, stoic). Soul, according to Maximus, from its very beginning, which is simultaneous with the conception of body, is rational because it comes from God.
Międzynarodowa konferencja naukowa „System wychowawczy św. Jana Bosko w służbie praw człowieka” (Warszawa, 23 października 2008)
Stępkowski, Dariusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2009)

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