Roczniki Teologiczne Warszawsko-Praskie, 2013, t. 9

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Wychowanie sakramentalne w katechezie młodzieży ponadgimnazjalnej
Adamowicz, Ewelina (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2013)
Education in the sacramental life of the Church is a fundamental task of the school catechist. The challenge today is that young people often have a critical attitude toward the Church and are becoming less and less involved in her religious and pastoral life. To fulfill his mission, a catechist must take into account both the environment that young people live in today as well as the general facts of adolescent development during this period. The primary focus should be on the many changes occurring in their physical, mental, intellectual, spiritual and moral growth. In addition, other important aspects of the young person’s world - their social relationships, their role as citizens and their attitude toward modem mass media must be taken into account. The sacraments of the Church are critical in a young person’s life because they build a community of believers, lead to the sanctification of individual believers and are the most perfect way to give glory to God. Liturgical catechesis needs to perform a triple roll: preparing young people for the celebration of the sacraments, helping them discover the value and relevance of the sacraments for a Christian, and, as a result, motivating and developing an active participation in the celebration of the liturgy. Shaping the attitudes toward each of the sacraments is a key goal of this sacramental education. Textbooks are a valuable support for catechists in the transmission of the Church’s teaching on the above issues and an essential tool for students’ own work and understanding. Unfortunately today the catechetical references and supplies used in Polish schools contain numerous shortcomings and errors and therefore should be continuously improved. The effective formation of young people today for the sacramental life requires cooperation between schools, parishes and families.
Refleksje Benedykta XVI wokół teologii liturgii
Cieślik, Paweł (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2013)
This article is a reflection on the Theology of the Liturgy presented by Joseph Ratzinger (Pope Benedict XVI). Based on seminal quotes from the works of the retired Pope, the author shows how he undertook to more clearly define the Liturgy and reflect on its very essence using the concept of logikę latria which means: the divine service responding to the Logos. Relying on his own personal experience, Ratzinger also emphasized the relationship between the Liturgy and the formation of priests. He often insisted that the Liturgy be rooted in the unity of the Church. Christ is one and the same the world over, therefore the main purpose of the Liturgy is to build the unity of the Church community. For example, the tradition that the priest and the faithful are turned in one direction towards the East has a deep meaning, highlighting the dimension of the common journey and the faithful’s longing for the Parousia, the coming of the Lord. To Ratzinger this eschatological hope is expressed as well in the context of the Mass seen as a participation in the heavenly Liturgy. Another important aspect of the Liturgy is the continuity between its time-varying forms. Guided by his profound respect for the liturgical tradition, Benedict XVI emphasized the equality between the exercise of the old and the new rite of the modem Church. His respect for the existing liturgical deposit was also expressed in his firm conviction that even the Successor of Saint Peter is a servant of the Liturgy.
Wczoraj dzieci, dziś rodzice - wzorce osobowe w medialnym świecie postmodernizmu
Czyżewski, Mariusz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2013)
This article addresses the question: What values motivate the young people of today who spent their childhood and early youth in the 1990’s and now are entering adult life and starting their own families. Without a doubt the culture and moral climate in which they were raised had significant influence on their attitudes and values. In an attempt to understand this question, the author of the article carefully reviewed a popular magazine among the young at that time, “DD Reporter” Using the magazine itself, the author constructed a detailed, twelve point analysis of the magazine’s underlying messages toward religion, tradition, the common good, family, school, fashion, entertainment and finances. Results of this analysis show that underlying the overall messages was the ideology of postmodernism with its basic premises and demands: relativism, subjectivism, hedonism, liberalism and religious indifference. This diagnosis of the social and cultural context in which young people grew up allows us to see more clearly many critical aspects that should be taken into consideration by those currently responsible for the new evangelization and catechesis of these young adults.
Podstawy prawne prawa do nauczania religii w Polsce
Kaczmarski, Rafał (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2013)
This article discusses the legal status of religious education in Poland from 1990 to the adoption of the Constitution in 1997. Subsequently, all the important legislative acts concerning this question have been presented and are in effect to this day The present provisions and regulations, based on the Constitution and existing international standards, assure the right to freedom of religion. These are the foundation for the right to teach religion in both Catholic and public schools. These provisions constitute a set of legal guarantees for protecting the fundamental rights and freedoms characteristic of democratic rule-of-law. The basis for Poland’s right to religious education granted by the Polish legislature within the Polish Constitution is further supported by the Concordat, an international treaty, and by other legal acts and provisions having the power of law. It can be said with certainty that the regularly recurring controversies regarding the right to teach religion in public schools are a manifestation of a different world view. But what can also be said with certainty is that the legal basis for the right to teach religion is enduringly and unequivocally established in Polish law.
Grecy w Jerozolimie?
Sapiejewski, Zbigniew (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2013)
Author of the Fourth Gospel, in the turning point of his work - which is J 12 - evoked some persons who are not identified either by number or individually by name, but whom he called generally as “some Greeks” To understand the motive of the arrival of the Greeks, it is necessary to examine the identity of these mysterious figures. The study above constitutes a historical-critical approach for the study of the theological significance of the coming of the Greeks to Jesus, and includes arguments in favor of recognizing the arrival of the Greeks as an important biblical theme. The author also tries to answer the question of whether the presence of the Greeks in the Holy City is a historic fact, who they were, and how the Evangelist comprehended their identity. The worlds of the Greeks and the Hebrews, despite the clearly defined boundaries, cultural distance, and sometimes even hostility, intermingled and interacted with each other, creating to some extent a new social and cultural quality. In the historical perspective, the Greeks from J 12, 20 can be identified with the so-called “God-fearing” or “worshiping God” proselytes; it is less likely that the author thought about the Hellenized Jews. However, it seems that, in order to understand J 12, 20, it is not necessary to make sharp distinctions between these most likely possibilities. The most important is that the pericope J 12, 20 is related to the symbolic representation of all non-Jews.
Główne idee systemu filozoficznego Miguela de Unamuno
Buraczyński, Michał (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2013)
Miguel de Unamuno was not a philosopher in the strict sense of the word. In his philosophy, which had a strong existential complexion, he did not deal with purely theoretical problems, but rather devoted all his intellectual efforts to looking for answers to the question of how to satisfy the hunger for immortality, which is present in each human being. The most interesting and original are his views on Christianity. They are very well reflected in his main work, Agony o f Christianity. Unamuno pointed out in this book that Christianity is always in agony and that it cannot be understood as a system whose ultimate goal is to remove contradiction from the world, but on the contrary - it implies many paradoxes which we have to face; it is an agony and a relentless fight. This understanding of Christianity makes Unamuno very close to Kierkegaard who called religious faith “passion.” Unamuno opposes a purely dogmatic approach to Christianity, because it would lead to the distortion of its deep essence. Faith should be an openness to the reality of the meeting - it gives the opportunity to meet Jesus, not by just reading the account of him left by his disciples, but first of all by making present his life and his existence. Christianity is the religion of the living Word, which is the opposite of a dead, fossilized Letter that forms doctrine. Faith should be always a matter of an individual person with their own existence, experiences and desires alone. It is in this existence, never apart from it, where a man lives his faith. This does not mean that a man is a monad separated from other human beings and that his life is devoid of reference to other people; on the contrary - his social nature makes it impossible for him to live and act without any relationships with others. This fact poses an aporia which is difficult to overcome. It does not allow the fulfilling of the ideal of Christian life which is a solitary life. Nevertheless, each Christian should strive to approach, as much as possible, this ideal that is represented by a monastic life, totally devoted to God alone. This way of life, however, is reserved only for a few people, otherwise human society would not function normally.
XX-wieczna polska myśl mesjanistyczna
Lis, Adam (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2013)
In the article above by Adam Sikora and Paul Rojeck, two definitions of messianism are quoted. The article also identifies the philosophical and literary themes present in Polish messianic thought, and discusses the key concepts and characteristics of twentieth century messianism. First they reconstruct the views of so-called neo-messianists, grouped around the journals Rebirth and Legion and the brotherhood Eleusis that flourished at the turn of the century before Poland regained its national independence. In large part, this section is devoted to discussing the concepts of Jerzy Braun as influenced by the thought of Joseph Maria Hoene-Wroński. The insights and teachings of Braun provide valuable tools in interpreting the recent history of the Church in Europe and in particular, Poland. The article ends with a discussion on the messianic themes present in the teaching of John Paul II. In conclusion, the authors outline a brief description of the on-going discussions in Poland today on messianism, including the main differences between the emerging views on messianism developing in Warsaw and Krakow.
Bóg jako Byt Absolutny. Filozoficzna interpretacja traktatu De docta ignorantia Mikołaja z Kuzy
Szewczyk, Mateusz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2013)
An important stage in the European philosophical tradition was the decline of the Middle Ages and the beginning of the Renaissance. One of the representatives of this period of the European philosophical tradition was Nicholas of Cusa who was undoubtedly one of the greatest thinkers of the fifteenth century. He worked primarily on the question of the nature of the Supreme Being. The central treaty, in which Nicholas expressed his vision of the Absolute, is the work entitled On Learned Ignorance (De Docta ignorantia). At the core of his philosophy of God lies the belief of radical ontological and cognitive transcendence of Absolute. He formulated the theory of a “learned ignorance” (docta ignorantia). The deepest truth we can get from this ignorance is the claim that God is a “coincidence of opposites” (coincidentia oppositorum), which is the greatest ontological discovery of Nicholas of Cusa. According to another of his formulas God is also the greatest (maximum) and the smallest (minimum), because apart from God there is nothing greater or smaller than He himself Nicholas’ image of Absolute, embedded in a finite world of phenomena and rules of logic functioning in this limited reality, is largely derived from his delight over the infinite and unlimited. As a result, his mind centers on the idea of the infinite and everlasting Maximum which is divided into three types. Maximum of the first type is Maximum absolute et simpliciter — Maximum absolute and non-relative which is God. The second type is Maximum contractum - Maximum contractual - limited and finite. The most paradoxical is a Maximum of a third type that Nicholas describes as a Maximum both absolute and limited and that is Jesus Christ himself. This Maximum combines, without confusion, what is absolutely transcendental with what is limited, i.e., the Creator with the creation. The transition from this hypothetical, preliminary knowledge of Maximum, both absolute and limited, to an identification of that Maximum with the person of Jesus Christ is an act of faith. Because faith in a form of complicité (involute) includes everything that we can understand intellectually, and intellectual understanding means the development (explication) of faith that seeks to achieve unshakable confidence. The innate desire, present in each human person, to know, which cannot be satisfied by what is temporal, stimulates a man to take a spiritual journey along the path of learned ignorance. So, Nicholas of Cusa, in his treatise De docta ignorantia, volens nolens, combined into one system two potentially opposite currents of human cognitive activity — faith and reason. In this way, he introduced to philosophical speculation the issues of a strictly confessional nature - the whole spectrum of Christian revelation which focuses on the person of Jesus Christ and on the works that he introduced.
Sprawozdanie z konferencji nt. „Rozwiązania małżeństwa w prawie kanonicznym”
Burczyński, Michał; Chaciński, Michał; Jastrzębski, Dawid (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2013)
Robert Kugelmann, Psychologia i katolicyzm. Historia relacji. Tłum. Marek Chojnicki, wyd. WAM, Kraków 2013, ss. 684. (Oryg: Psychology and Catholicism. Contested Boundaries, New York 2012)
Kruszewski, Marek (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2013)
Ks. Jacek Grzybowski, „Byt, tożsamość, naród. Próba wyjaśnienia formuły „tożsamość narodowa” w perspektywie metafizyki”, Wydawnictwo Marek Derewiecki, Kęty 2012, ss. 693
Sochoń, Jan (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2013)
Wychowanie patriotyczne w nauczaniu Prymasa Polski Kardynała Stefana Wyszyńskiego jako jedno z zadań katechezy wspólnotowej
Tracz, Wioletta (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2013)
The first part of the article above focuses on the history of Poland from the beginning of the People’s Republic of Poland until the end of communism in 1989, with particular emphasis on the life and work of Cardinal Stefan Wyszyński. This short historical outline intends to show how huge an impact the election of Bishop Stefan Wyszyński as the Primate of Poland had on the history of the Catholic Church in Poland and on the fate of the whole Polish nation. Thanks to such a great personality that characterized the Primate of Poland, the Polish Church survived the difficult years of communist terror, and the people who lived at that time did not lose their faith in God nor their national identity. In the next part of the work, the author tries to present the patriotic thought of Cardinal Wyszyński, which is contained, first of all, in a series of his letters and homilies. Wyszyński very often stressed two main expressions of patriotism: the relationship with the land (taken as a whole heritage), and honest and competent work for the good of the state. According to Cardinal Wyszyński, love for the homeland imposes on each citizen a number of obligations, such as promoting the common good, respect for the law, paying taxes and, if necessary, active opposition to evil state power. The Primate of the Millennium, as Cardinal Wyszyński is now called, emphasized many times that the homeland was in crisis. According to him, apart from many political factors, this crisis is also caused by the personal sins of the members of the national community, because every sin always has its social dimension and impact. Therefore, an effective way to lead the homeland out of the crisis is, in his view, the moral renewal of the nation. This includes the five most important spheres of national life: family life, social life, and professional activity, as well as civil and political involvement.

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