Teologiczne Studia Siedleckie, 2008, R. 5
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Pozycja Potrzeba inicjacji do właściwego słuchania SłowaKiernikowski, Zbigniew (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2008)Pozycja Profetyczny wymiar urzędu biskupiegoMatwiejuk, Kazimierz (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2008)Pozycja Biblia – pokarm duszy i źródło życia Kościoła. Przyczynek do lektury KO 21Oworuszko, Andrzej (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2008)The Council’s Dogmatic Constitution on Divine Revelation in number 21 points out that the Church has always venerated the Divine Scriptures just as she venerates the Body of the Lord, as they are the true Word of God. The Divine Scriptures are considered the supreme rule of faith, the energy and support of the Church. The Divine Scriptures are the food of the soul and the source of the spiritual life for members of the Church. Not only does the Bible teach man about God, but also gives him life and salvation, while forming him anew. By revealing the unchangeable word of God the Bible reveals the Salutary Presence of God among people. In times of the crisis of values and leaving the Church, one can never overestimate the Bible: it should be presented to the faithful as the living and effective word of God. The purpose of this article is therefore to encourage the reader to analyse carefully the Council’s document devoted to the Divine Scriptures, its number 21 especially.Pozycja Lectio divina pomocą w kształtowaniu postaw apostolskichJaśkiewicz, Grzegorz (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2008)The development of the faith goes further especially in the life of each priest when he seeks to deepen God’s Word by lectio divina; this is a true and spiritual path in the process of formation. The first step is about attentive and careful reading of the biblical text (lectio). This followed by meditation (meditatio). The third step is oratio, meaning direct conversation with God. Finally contemplatio, for it is contemplation which helps to maintain soul and heart in the presence of Christ. Contemplation is the aim of lectio divina.Pozycja Logos w Syr 1-29Turkiel, Jan (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2008)Pozycja To co wydaje się krańcowo teoretyczne, w rzeczywistości jest krańcowo praktyczne. Teocentryzm w katechezie osób z niepełnosprawnością intelektualnąKiciński, Andrzej (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2008)Theological vision of the Divine Revelation, as well as, God’s Word are of significant importance for catechesis for persons with intellectual disability. After the Second Vatican Council the intellectualistic concept of the Revelation based on the model of authoritative transmission of truth, within ecclesial awareness, was abandoned. Today the models of existential, personal, Christological and historical vision are widely approved of. The Church has never questioned the fact, that the disabled persons constitute full members of the congregation, however, the matter concerning the participation of persons with intellectual disability within the Church has been only partially mentioned as far as the contents of the Church teachings are concerned. Nevertheless, the catechesis in Poland was never confined to what it has already achieved in the past. In fact, catechesis in Poland is being systematically developed by means of broadening its notion as well as its pedagogical fundamentals, through choosing the proper language together with new methods used for creating its contemporary modern concept. Catechesis, while searching for new methods, attempts to conquer, on one hand obsolete habits and routines, which contribute to the appearance of indifference and other type of obstacles, and on the other, reckless improvisation, which leads to confusion within the souls of catechised children and their parents, and, consequently, results in making different types of mistakes. The Church, as it used to do during previous epochs of its history, still continuous to search for new ways and so it attempts at introducing modern rules to the catechetical process, being guided by wisdom, courage and loyalty to the Gospel. Catechesis for persons with intellectual disability consists in accompanying those persons while they are entering their way of Christian life. Catechist, following the primary rule of loyalty to God and to man, may choose to apply proper methods originating from special pedagogy, however, he should always keep in mind, that using the achievements in the didactics will not release him from considering the pedagogy of God. Modern catechesis for persons with intellectual disability in Poland should focus on an attempt to integrate the impact it has on persons with school, parish community and – most of all – with the family. It is worth emphasizing, though, that “integrated” should not mean “placed within” school, for instance, but rather combined by means of mutual relations, which would reflect love, allowing for recognising the pupils of Jesus Christ. It is worth remembering, that God is not an abstract phenomenon, He is Alive, and we make relations with Him. In this case our reasoning ability constitutes rather a relative issue. Person with intellectual disability should not be perceived as unwise and deprived of any ability of abstract thinking. We should appreciate such an extent of those abilities, as this person is actually capable of. This is the evangelical ministry for disabled persons, which aims at encouraging them not to lose their gifts, but rather to multiply them, as every man, intellectually disabled as well, received those gifts straight from God.Pozycja Opętanie i zniewolenie szatańskie jako „choroba zakaźna” przenoszona poprzez interakcje społeczneTrawiński, Adam; Stepulak, Marian Zdzisław (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2008)Both possession and satanic compulsion are terms that one might associate with a bygone era. So, can these words, mostly connected with medieval times, be used in today’s context as a refection of modern reality? What is possession and what is compulsion, what are the differences and similarities between these two states? Can they both be treated as a “disease” and if so, then can one become infected? What signs or symptoms could be regarded as characteristic in the state of demonic possession as well as satanic compulsion? In what ways are these two states “contagious” and what causes the intensification of their “symptoms”? Finally, if we recognize both possession and compulsion as a disease, then are there any effective means of prevention? Where to go, who to talk to and what to ask for if the first “symptoms” indicating demonic possession or satanic compulsion appear? This study, aiming at making the reader acquainted with the issues of possession and the feeling of compulsion, will address these questions among many others. Its focus is to show that although this centuries old issue of demonic possession and satanic compulsion has largely been neglected in modern world, it is still a problem very much in existence. In fact, lack of reflection on this issue has only intensified the risk.Pozycja Powołanie do życia rodzinnego, do macierzyństwa i ojcostwaSobolewski, Zbigniew (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2008)The marriage and family, in spite of quick cultural and social changes, are still remaining values which young Poles value a lot. They value the possibility to enter into long-lasting marriage and start a happy family. Unfortunately, in spite of those declarations ,marriage and family experience serious problems in Poland. Speed of social and economic changes like: gainful emigration, lack of economic stability, lack of perspectives and chances to start and maintain family, cause that family and marriage bonds are getting weaker. Very often effect, which appears in Poland, is to delay decision to get married, increasing amount of informal relationships, divorces, social orphanage and neglect parental obligation. Many young people don’t know Christian model of marriage and family and don’t understand their religious character. In the article we will focus on Christian vision of marriage an family and what those two basic human communities can offer to a person. Then we discuss assignment of parents towards children and responsibilities of children towards parents. Base for this detailing is goanna be fourth God’s Commandment. We present also problems connected with vocation of husband and wife to give life and responsible parenthood. Those are topics very present today. Prove that public debate, which in last few years cause particularly interest and controversy in Poland. Part of it is caused by poor knowledge of catholic bioethics and lack of law regulations based on well thought anthropology and profamily policy. We want also to pick up issues like: responsible parenthood, birth control, abortion, in vitro fertilization, surrogate motherhood. We are going to talk about status of human embryo and moral judgment of operations on embryos.Pozycja Nadzieja zbawienia dla wszystkich? Studium wybranych pisarzy wczesnochrześcijańskichDuda, Jerzy (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2008)There has lately been much controversy among theological circles concerning the notion of hope of general salvation (Hans Urs von Balthasar, W. Hryniewicz). The questions connected with that issue date back to the beginning of the Church’s theology and especially stem from the notion of apokatastasis. This article aims at describing and discussing the early Christian inspirations of the issue. Also, it concentrates on Origen’s thought and emphasised by him concept of general apokatastasis on the basis of the Bible’s instructing as well as Church Fathers’ and writers’ views. The concept of general apokatastasis is understood as the final part of God’s pedagogy intending to restore all the rational creatures and their return to the initial unity with God. The research carried out prove that Origen treated the quoted above view more as a full of hope hypothesis being a finial of his eschatological-soteriological ‘system’ rather than as a doctrine.Pozycja Pierwszy dialog Jezusa w Ewangelii według św. Jana (1,35-42)Franków, Dorota (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2008)Pozycja Celebrans Najświętszej Eucharystii według Kodeksu Prawa Kanonicznego z 1983Ruciński, Jarosław (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2008)The purpose of this work is to outline the necessary functions on the part of the one presiding at the Eucharist to enable the participants to attain the personal relationship with Christ. Thus, it is necessary to present a clear scope of both the minister’s rights and requirements in order to avoid the widespread misunderstanding in regard to this topic which may affect the illicitness or validity of the sacrament. The priest exercising his ministerial role functions in the person of Christ the head (in persona Christi Capitis) and therefore in the name of the Church (in nomine Ecclesiae). The priest by the power of his ordination is called to preside in the liturgical assembly. The role of the presider however is to be exercised precisely according to all the norms and expectations. All the issues presented in this article point to how important it is for the minister of the Eucharist to follow the prescriptions of the 1983 Code of Canon Law. They are intended to assist the priest in exercising adequately his priestly ministry in celebration of the Eucharist. Topics covered in this work are intended to be helpful for the priests who are the servants of the Holy Eucharist.Pozycja Obrzędy katechumenatu sprawowane w Wielkim Poście. Sprawozdanie z Szóstego sympozjum liturgicznego diecezji siedleckiejChłopkowska, Irena (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2008)Pozycja Sprawozdanie z działalności naukowo-dydaktycznej WSD Diecezji Siedleckiej za rok akademicki 2007/2008Oworuczko, Andrzej (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2008)