Seminare, 1985, Tom 7

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/39990

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Historia Józefa ‒ „podręcznikiem” wychowania młodego izraelity
Strus, Andrzej (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1985)
The narrative of Genesis 37.39‒50 abouth Joseph and his brothers has been the subject of many recent scholarly publications. The author reviews the various opinions without expressing his own views regarding the particular theses and then concentrates on the question of the didactic nature of the story, quite independent of its literary genre. The point is whether it is indeed possible to read the story of Joseph as to some degree a reflection of Israelite didactic and educational ideas and to what extent that could affect the interpretation of the text. Of the many views on the literary classification of the narrative the one which regards the story as a true historical account cast in the form of a novel or novelette seems to the author to be the most correct. The religious message of the narrative is enhanced, in the author’s opinion, by certain special qualities: the function of the sound structure of the name „Joseph”, the role of religious motifs (Joseph’s faithfulness to Yahweh, Yahweh’s blessing on Joseph’s undertakings, Joseph’s ability to see the intention of God in human dreams and to recognize the hand of God in the many mysterious events experienced by himself and his brothers), and some psychological aspects. An analysis of these qualities enables the author to say that the story of Joseph additionally functions as a didactic „manual” which teaches about the necessity and the method of acquiring wisdom; its religious message is that man’s highest value lies in leaving God freedom to exercise His mysterious and sovereign control over our lives.
Rozeznanie oceniające przedmiotu zgody małżeńskiej i celu małżeńskiego w świetle kanonicznego prawa małżeńskiego
Stawniak, Henryk (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1985)
The article sets out to exiplain and clarify the notion of „discretio iudicii”, i.e. due discretion regarding the object of matrimonial consent and the purpose of marriage in the light of Canon Law. It seems that St. Thomas Aquinas was the first to draw attention to „discretio”, discretion, as a requirement of natural law regarding the validity of consent. Very few people understood that this constituted progress in the development of Canon Law. It is only in recent years that canonists have really become interested in the topic, owing to the growing incidence of mental diseases that can throw into doubt the validity of matrimonial consent. The article shows, from the viewpoint of the essential components of a legal act, that due discretion is a necessary element of a fully valid act. Due discretion is discussed from the subjective point of view, with an emphasis on the insufficiency of the knowledge of the object of consent and on the fact that „discretio iudicii” is a criterion of the psychological capacity for marriage. The latter point is confirmed in Canon 1095.2 of the present Code. As discretion concerns the object of consent and the purpose of marriage, both these points are discussed. The object of consent is first shown as ,,ius in corpus” (the Code of 1917) and then new elements are indicated, including the new Code, which stresses, the mutual self-giving and the creation of a community of life as the object of consent. The purpose of marriage is presented in a similar way, with emphasis on new elements in the development of the Law. The new Code no longer has a hierarchy of ends, and Canon 1055 says that the essential purpose of marriage is the good of the spouses and the procreation and education of children. Furthermore, the maximum and the minimum of the object of consent is discussed. In the next section the article deals with factors that affect discretion. The effect of some mental disorders on the functioning of the intellectual faculties is discussed (in view of the great variety of disorders only the examples of schizophrenia and alcoholism are taken up). In evaluating the capacity of the parties for marriage it is important not so much to ascertain the presence of an illness as to evaluate the degree of impairment of personality. Error and fraudulent deception, as factors affecting discretion are also discussed; in these cases the intention of one party is in effect directed towards a different person.
Z badań nad etosem Kaszubów
Skorowski, Henryk (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1985)
The article sets out to present the ethos of the Kashubians, a Polish ethnic group very distinct from others in its dialect, customs, personal traits, manners and style of behaviour. The author looks not only at the Kashubians’ moral attitudes but also at the moral consciousness which is the foundation of their actions and attitudes. The discussion of the moral consciousness of the Kashubians is not based on psychological or sociological tests but on the literary work of Augustyn Necel. His writings tend to be documentary and factual and as such they are an excellent literary document of Kashubian life, one on which it is possible to base a scholarly account of the Kashubian ethos. The moral consciousness of the Kashubian people is shown from three aspects: as (a) moral experiences of a cognitive nature, (b) moral convictions and (c) moral motivations. The ethos of the Kashubians includes first of all the conviction that there exists a cognizable and actually known world of moral values and obligations. Furthermore, it includes the belief that the system of statements about moral norms and values, that is, the system of moral norms and judgments, is both decidable and genuinely justified. The description of the moral consciousness of the Kashubians has additional interest in that it enriches our views of man as a moral being and reveals authentic moral values as part of the Kashubian experience.
Polski Narodowy Kościół Katolicki. Wewnętrzne i zewnętrzne warunki jego rozwoju
Sadowski, Izydor (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1985)
The Polish National Catholic Church, commonly known as the National Church („Kościół narodowy"), was founded in the USA at the end of the nineteenth century and transplanted into Poland when the country regained its independence. There still are many problems to be explained regarding the Church’s doctrine and internal organization, and there still is a need for new light to be cast on some facts of its extremely stormy history. The article is based on written evidence: correspondence between members of the Church, its official publications and its documents preserved in state archives. The author describes the structure of the Church and the circumstances of its development in Poland, characterizes the spiritual profile of its propagators and discusses the rivalries that led to continual fluctuations in its cadre and to frequent splits. The most important split, brought about by bishop Władysław Faron, occurred in 1931. The division within the Polish National Catholic Church in Poland did not merely stem its growth but in effect greatly diminished its congregation. The author’s view is that, contrary to current opinion, the split was not due to the whim of one individual, but was a consequence of many unresolved problems within the Church, and above all of its faulty organization and ideology. Confronted with the reality, the Church’s grandiloquent declarations of its own freedom and democracy did not stand the test of time. Administration with the help of the dollar sums sent by the founder of the Church, bishop Franciszek Hodur, and bishop Hodur’s own excessive authoritarianism led to frictions and controversies. The Polish government refused to recognize the Church, on the grounds of low morale of the clergy and the Church’s alliance with the parties of the left. The lack of legal recognition and the nonexistence of ideological bonds among the clergy lay at the basis of the enormous difficulties that the National Church encountered in its work in Poland.
Pastoralne treści formuł listowych Świętego Pawła
Popowski, Remigiusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1985)
The article is a synthetic presentation of the views of St. Paul the Apostle on the Persons of the Trinity, the addressees and himself as expressed in the introductory and closing formules of his letters. Pastoral conclusions are drawn.
Przynależność do parafii ‒ wspólnoty miłości w nauczaniu Kościoła współczesnego w Polsce
Kamiński, Ryszard (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1985)
The parish is a local community of the people of God which is vertically and horizontally united with Christ and which forms a community of faith, worship and love. Participation in the life of the parish takes three forms: proclaiming the word of God (community of faith), liturgy (community of worship) and the witness of charity and ministry (community of love). All these spheres of parish life are interconnected and all contribute to the building of the parish community. It is important for these various functions to be performed by as many parishioners as possible and in a collegial manner that nourishes a sense of unity even though each participant preserves his individual role. Because the situation varies from parish to parish, it is impossible to follow a single model, but in all cases efforts should be made to implement the idea o the parish as a community of communities. The credibility of the parish depends not merely on the way in which it discharges its basic duties of instruction and worship but above all on a brotherly approach to the problems or human existence. Love is the confirmation of the authenticity of faith and worship in both individual people and the parish as a whole. The parish fully realizes itself if it is a true brotherly community, always ready to render self-sacrificing love as well as the ministry of the Word, the Sacraments and worship. Only a community filled with the spirit of love can correspond to the image of the Church that has emerged from Vatican II. The general teaching of the Church as presented here lays down only the broadest lines for the functioning of the parish brotherly community and for participation in it. But the teaching of the Church in Poland, while based on the guidelines of the Council and sometimes merely reproducing them, contains more specific indications appropriate to the Polish situation. Our analysis has shown that there is still much to be done before the parish becomes a true community of love. Parishes, especially large ones, are often anonymous bodies that do not make human contact any easier; yet such contact is an indispensable condition for the growth of the parish community of love. To remedy the situation it is necessary to modify the parish structures, the organization of pastoral work and perhaps even the strategy of the Church.
Podstawowe funkcje Kościoła w życiu rodziny
Grześkowiak, Jerzy (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1985)
The magisterium of the Church and modern theology describe the Christian family as a „little Church” or „domestic Church”, because in the family the Church discharges its basic functions. Through these functions the Church realizes itself and grows, continuing the prophetic, priestly and royal mission of Christ. The author discusses the saving mission of the family by presenting the family as a community of faith and evangelization, a community of priestly dialogue with God and a community in the service of man (cf. Pope John Paul II’s exhortation „Familiaris consortio”, nos. 49‒64). The prophetic function of the family includes: the reading of the Scripture, the deepening of faith, discoveringand proclaiming God’s plans regarding marriage and family, revealing God to children through love, family catechesis and proclaiming the Gospel to the world. Each member of the family is both evangelizer and evangelized. The priestly aspect of the family manifests itself in its sacramental life, the spiritual offering of everyday life, and prayer. In the first of these spheres special stress is laid on the need for the married couple to gain a profound experience of the sacrament of marriage, on the Eucharist and on the sacrament of penance. The intimate bond of marriage with the Eucharist is elucidated in terms of three ideas: covenant, self-sacrificing love and community, and mission. In the sanctuary of the domestic Church there should be harmony between the liturgical prayer of the Curch and the private prayer of the family suited to current needs and to the periods of the liturgical year. The royal function of the family consists in services to others within the family and in the broader community of the Church, to humanity at large and to the whole creation. „Mastery of oneself” is the foundation of serving others. Emphasis is put on hospitality and on the need for political and social involvement with a view to building a „civilization of love”. In realizing the threefold mission of Christ and the Church the family community becomes a community of salvation, that is a community both saved and saving. It is, then, like the Church itself, a sign and instrument of internal union with God and of the unity of mankind.
Ingracjacja jako technika manipulacji obrazem siebie
Chlewiński, Zdzisław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1985)
Ingratiation consists in making use of contacts with someone who occupies a prominent position or is important in some other way for the purpose of creating in him an overly favourable, attractive image of oneself; it may involve an ostentatious display of one’s virtues with a view to gaining some advantage. Ingratiation is a manipulatory technique. There are various kinds of ingratiation, but all of them involve cunning self-presentation and manipulating the image of oneself. Most prone to have recourse to ingratiation are egocentric, immature, submissive, undignified and morally mediocre but at the same time clever individuals. Those least able to resist it are people of an immature, childish, authoritarian and uncritical personality, people in high places who have a low opinion of themselves. The article ends with some educational postulates.
O niektórych uwarunkowaniach i inspiracjach rozwoju religijnej pieśni polskiej
Bartkowski, Bolesław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1985)
The melodies of Polish religious songs are derived from Gregorian chant, lay folk music, professional music and the music of other nations. The practice of singing Polish texts (translated from Latin) to plainsong tunes, known already in the fourteenth century, became widespread in the subsequent centuries and is also familiar nowadays. For many centuries, religious songs displayed Gregorian motifs, church scales and plainsong rhythms. These connections with plainsong call for thorough study taking note for instance of the composition techniques characteristic of the various periods (e.g. the cento technique). It is also important that the monophonic religious song, regarded as belonging to „usus” rather than „ars”, was not in fact studied by musical theory. Lay, usually folk tunes have been the second major source of borrowing and inspiration for the religious song. In this area an important part was played by the techniques of parody (in polyphonic music) and imitation. The influence of lay music grew as plainsong receded. In the Baroque period pseudo-Gregorian melodies were made on both lay and religious motifs. The mutual influences had a varied nature and led to a variety of realizations, some of them marked by dilettantism and lack of theoretical reflection. The use of lay tunes in currently composed church songs is in poor taste and ought to be opposed. Instead, the Polish folk tradition of religious song should be drawn upon.

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