Warszawskie Studia Teologiczne, 2012, T. 25, Nr 1

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/44995

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    Koniec świata czy paruzja? Chrześcijańskie spojrzenia na sprawy ostateczne: między lękiem a nadzieją
    Zaręba, Paweł (Wydawnictwo Archidiecezji Warszawskiej, 2012)
    At least a few times a year the press brings news about the alleged end of the world that should be expected in the near or distant future. However, the Christian message, “the time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel” [Mark 1:15] seems to be externally similar to the secular announcements of the end of the world, but in fact the essence of Christian hope is totally different from them. Incomprehension of Christian teaching on creation is often the background of eschatological fear. Original Sin is a main cause of the fear of God, and consequently of the end of the world. The question “when will be the end of the world?” is not asked correctly. It should rather be “what will the end of the world be like?” Only the response to this question may clarify understanding of the essence of Christian hope directed on Parousia or the second coming of Jesus Christ. The end of the world is not going to be only the end of time, but it is going to be the fulfillment of the will of God, of his full of mercy project of redemption and salvation. At the end of time, when Christ is going to come again, all creation is going to achieve the fullness of its perfection. Therefore the end of the present world order will also be the beginning or an inception of a new divine and heavenly order of being. This we conclude from the meaning of the Greek phrase “συντελεία τοϋ αιωνος” that indicates the teleological interpretation of the end. A new order of being has its source in the resurrection of the Son of God, Jesus Christ, in which he has initiated a new way of existence.
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    Wiara wobec relatywizmu
    Warzeszak, Józef (Wydawnictwo Archidiecezji Warszawskiej, 2012)
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    Jerzy Szymik, Theologia benedicta, tom II, Katowice: Księgarnia św. Jacka 2012, ss. 378
    Smentek, Izabella (Wydawnictwo Archidiecezji Warszawskiej, 2012)
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    Kronika Papieskiego Wydziału Teologicznego w Warszawie Sekcja Św. Jana Chrzciciela za rok akademicki 2011/2012
    Szwarc, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2012)
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    Czyściec jako Boska puryfikacja ludzkiego życia na podstawie pism wybranych mistyków i świętych
    Szwarc, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2012)
    The article takes up the issue of a human purgation on the basis of writings, visions and experiences of the mystics and saints, mainly: St. John of the Cross, St. Catherine of Genoa, and St. Theresa of Lisieux. They become close to a contemporary theology in a re-reading of the reality o f Purgatory, and an essence of purification. One can repeatedly find there the words addressing to a purifying nature of love, and not of suffering. It allows us to see the reality of Purgatory as a manifestation of God’s grace, offered to man out of love, so man shall mature to a communion with God. This process relates to a suffering of man, as it assumes a painful isolation from everything that keeps man in the area of a self-love, but it also allows us to perceive Purgatory as a state of joy experienced by man. A holiness man has been called to, and a purification that the man surrenders him self with regard to, first of all consists in a disposition of his heart willing to an act of a perfect love. In such a meaning, Purgatory from God’s side is not a punishment, but a blessing that guides man towards transformation. On the other side, it simultaneously becomes a declaration of God’s love, revealing that His mercy is righteous, and His justice is merciful. Purgatory in the vision of the saints and mystics is a fruit of God’s love of sinful man. He gives man an opportunity for purification just because He desires man’s salvation. The saints and the mystics advise that God offers man such a possibility both in his temporal life and after his death.
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    „Błogosławiona, która uwierzyła”: Idee przewodnie mariologii Benedykta XVI
    Smentek, Izabella (Wydawnictwo Archidiecezji Warszawskiej, 2012)
    The past eight years of Pope Benedict XVI’s pontificate provides us with richness of teaching on many subjects. Among these Mariology plays a significant role and reveals specific elements of the Pope’s Magisterium. The Mother of God, her Person and first of all her virginal maternity are the gate of our faith. Only one who acknowledges her virginal maternity can fully profess the divinity of Christ. Pope Benedict XVI constantly mentions that, but concentrates mainly on another aspect; on the faith of Mary that is the source and strength of the Church’s faith and an example to be followed. In the Holy Father’s teaching are to be found many references to Our Lady’s obedience to the word of God and her personal closeness to God. Exclusive union of the Virgin Most Holy with Christ her Son and with the Holy Trinity results in her privileges. Thanks to that union she receives the title Help of the Faithful. The Holy Father underlines her unique role as Mother of God. He also points to Mary as model of the Church and an example of faith which can be followed. Her devout listening and fidelity to the word of God seems to become the centre of Pope Benedict’s Mariology. The faith of Mary is the root of her multiple virtues, within which humility, hope and goodness are most often mentioned. Although the Mother of God’s holiness makes her eminent and unique among saints, the Holy Father points to her as an example of life, taking into account her growing in faith and hopeful belief in the word of God, in which she remained steadfast even under the Cross of her Son. The Pope appreciates the meaning of Marian sanctuaries as locus theologicus and places where the Church gathers around the Mother of God to worship with her like in the very beginning in the Cenacle, waiting for the Paraclete.
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    Formacja zespołów służby liturgicznej w życiu Kościoła partykularnego
    Rutkowski, Andrzej (Wydawnictwo Archidiecezji Warszawskiej, 2012)
    The acts of Polish local Synods give us an insight into the formation of the liturgical service teams. The research was related to the diocesan Synods in Włocławek, Poznań, Gdańsk, Warszawa, Katowice, Kraków, Gniezno, Tarnów, Częstochowa, Lublin, Koszalin-Kołobrzeg, Lubaczów, Płock, Kielce, Wrocław in the period 1967-1994. The analysis shows that the formation after Vatican II of the liturgical service teams performs a sense of the liturgy as the work of God and the Church. The formation is concentrated on the Word of God, the altar, the liturgical book and the symbol of light. Very important is the formation o f pastors and parents. The liturgical teams take part in retreats, education, pilgrimage, celebrations for each step of the service. The structure of the formation system connects to the diocese, the deanery, and the parish. On each level of this structura there are designated pastors for supporting formation. There are written chronicles and reports. In the teams there are children (after First Communion), adolescents and adults. The ministry and dress of boys and girls is different. For girls is preferred singing ministry. Nuns, monks and seminarians are involved in the management of formation. The Movement Light-Life formation programme for children and adults was originally designed for the liturgical service teams. Patron Saints, hymns, and the Solemnity o f Christ the King o f the Universe emphasize the identity of the groups.
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    Bóg jako Ojciec w Ewangelii św. Mateusza na przykładzie Modlitwy Pańskiej
    Pudełko, Jolanta Judyta (Wydawnictwo Archidiecezji Warszawskiej, 2012)
    The Gospel according to St. Matthew reveals its Semitic tone to the reader not only with its style but also with numerous quotations from the Old Testament. Matthew refers to the images of God present in the Hebrew Bible, to show them through the teaching of Jesus Christ and the person He is. God as Father is one of the images. The Lord’s Prayer is the best known example to show how the evangelist draws from the wealth of the Old Testament and at the same time goes beyond it. Through this it becomes not only a prayer given by Jesus to Christians, but also a practical message of the Christian doctrine of the faith.
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    Wiara religijna – co to jest?
    Pikus, Tadeusz (Wydawnictwo Archidiecezji Warszawskiej, 2012)
    The author of the article entitled “Religious Faith – what is it?” refers to the XIII Ordinary General Assembly of the Synod of Bishops in Rome. Among many questions discussed there about the crisis o f faith was an assertion that, among Christians, there may be more baptized than believing people. The author of the article expresses his opinions based on the Catholic Church’s teaching, comprised of Holy Scripture and the Tradition of the Church. From the Divine revelation which achieved its fullness in the Incarnation of the Son of God, the author draws the truth about God, about His will toward the world and toward human beings. God, whom nobody has ever seen, reveals Himself to man and awaits from him the obedience of faith. God’s gift offered to a free human being is faith, which when received establishes mutual and living bonds between God and man. Faith, being God’s gift, allows man, who has lost God’s likeness, to regain it and leads him to Christ “the only way,” through the Holy Spirit, toward the fullness of life.
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    Seyyed Hossein Nasr, Istota islamu, tł. K. Pachniak, Warszawa: Instytut Wydawniczy Pax 2010, ss. 280
    Kaczmarek, Piotr (Wydawnictwo Archidiecezji Warszawskiej, 2012)
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    Doświadczenie Istniejącego. Młodzi artyści w poszukiwaniu locus theologicus
    Mojżyn, Norbert (Wydawnictwo Archidiecezji Warszawskiej, 2012)
    The common ground for experiencing faith and art is becoming an interesting research field in the modem theology – locus theologicus. The object of analysis is the relationship between experiencing faith and art in the face of modern art being more and more secular. What is nowadays the function of image in the dialogue between faith and art, what is its value, function, form, content and message? Does art, and broadly the imaging (that is using the image, the visual techniques) genuinely explain something of God’s truth, does it really lift the veil of secrecy of God and His action? Does art, which has been shaped for ages by religious experience, determine in a way the religious experience? Can the aesthetic experience be objective? These questions refer unavoidably to analogical questions asked about religious experience. Can they be objectified together? The axis around which the author’s attention is focused is experiencing God, who is revealed in the Old Testament as the Existing One. The existence of God is the common denominator of experiencing faith as well as the aesthetic feeling of man who is open to transcendence and seeking a sense of life other than material. The present paper is an attempt to answer the questions above using the locus theologicus category both in terms of theory (theology) and practice (art) in the visual arts on the basis of the exhibition of the works by the young Polish artists “Miejsca teologiczne” (“Sources of theological knowledge”) organised by the author of this article and based on the statements on the art made by the artists taking part in the seminar “Locus theologicus in the visual arts” held at the UKSW’s Institute of Cultural Knowledge on 17th May and 12th June 2012.
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    Poddanie pod straż prawa oraz wolność Synów Bożych – dwa etapy historii zbawienia według Ga 3,23 – 4,7
    Mickiewicz, Franciszek (Wydawnictwo Archidiecezji Warszawskiej, 2012)
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    Pięćdziesiąt lat akademickich studiów teologicznych w Archidiecezji Warszawskiej 1962-2012
    Miazek, Jan (Wydawnictwo Archidiecezji Warszawskiej, 2012)
    Going back to the beginning of theological studies in Warsaw, the author tries to explain how difficult and courageous was the effort of the Church in maintaining religious studies in diocesan seminaries and catechetical formation of lay people. Founding in 1962 the Academic Study of Catholic Theology as well as Primate’s Study of Spiritual Life, the Church of Warsaw made permanent effort to keep on a good level religious and spiritual life. The same role is now played by the Pontifical Faculty of Theology in Warsaw, with about two thousand students in seminaries and theological institutes in Warsaw, Łowicz, Siedlce, Drohiczyn, Włocławek and Konin, Białystok and Wilno.
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    „Słowa-klucze” w dialogu Kościoła rzymskokatolickiego z islamem po Soborze Watykańskim II
    Kaczmarek, Piotr (Wydawnictwo Archidiecezji Warszawskiej, 2012)
    During the Second Vatican Council the Catholic Church tried to find some ways of entering into with other religions, including Islam. In their language of dialogue the Popes started to use characteristic “key-words”, which indicated where we can locate the same level of understanding in both religions. In this article we present three “keywords”: God’s Unity as a foundation of all monotheistic religions; God’s mercy as one of the most important attributes of God, and the last is the prophet Abraham who is called the father of three great religions: Judaism, Christianity and Islam. In this article we attempt to show the Muslims’ point of view and as a background we present the teachings of the two last Popes: Blessed John Paul II and Benedict XVI.
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    Wiara a religijność
    Giertych, Wojciech (Wydawnictwo Archidiecezji Warszawskiej, 2012)
    The act of faith is understood as an act of personal involvement in relationship with God. It is something different from religiosity and beliefs, which are typical for any human attitude towards the sacred. Personal experience of God and especially to Jesus Christ makes faith something determining in regards of human existence on a much more important level than simple religiosity. Faith and religiosity remain in mutual relation and complementarity, but faith is eventually the purest form and the aim in itself of a true religion. The Church is searching for such faith in Christian beliefs.