Roczniki Teologiczne Warszawsko-Praskie, 2010, t. 6
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Pozycja Doświadczenia kapelana hospicjum dla dzieci. Obszary zaangażowania duszpasterskiego kapelana w rodzinie dziecka terminalnie choregoSzewczyk, Robert (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2010)This paper undertakes an attempt to present a hospice chaplain’s experience. The Author describes his meetings and conversations with ill children and their families in order to consider what can be done to provide support to a family with terminally ill child. The major part of experience gained from the meetings with terminally ill children and their families is connected with asking questions rather than obtaining clear answers. First of all, a chaplain witnesses anxiety, fear, uncertainty of the future and growing awareness of the fact that the best life plans and parents’ dreams connected with their child will never come true because of the illness. This awareness, as well as fear, always triggers huge emotions resulting from loss of hope, illusions, doubts, bittemess and resentment towards God and people. Pastoral care also creates an occasion to leam, together with the child’s parents, the value of life full of love. In this context every moment, every gesture, every breath - especially if it has to be fought for with the help of machinery and medical means - acquires a special meaning. It has to be understood that such “learning” is a challenge to everyone, since no one is experienced and perfect. Learning to start one’s life all over again, to find out and to deepen one’s own identity is impossible without reference to God, who is a real person and moreover - in Jesus Christ - the way, the truth and the life. Chaplain’s ministry is an unceasing attempt to revoke his own faith and the faith of those to whom he has been sent, to remind how intensively God seeks those who suffer and gives them strength. Quite often their faith in a personal God is proved to be much bigger than that of a chaplain, no matter to what extent they are aware of it and how they practice their religion in their daily life. They are aware much more than anyone else that it is personal relationship, and not the material things, that is the most important thing in the face of terminal illness of the child. The purpose of this paper is to bring difficult ministry of a hospice chaplain closer by pointing out such values as presence, faith, openness and patience, and above all prayer in common and the sacraments. These are the source of grace and force, the place where a man meets God, meets Jesus Christ.Pozycja Geneza Kościoła w teologii Josepha RatzingeraChojnicki, Grzegorz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2009)Joseph Ratzinger presents the Church as a reality existing from the very beginning in Christ’s the Saviour eternal plan. Christ does not need to found the Church, He wishes to renew the already existing Church by inviting everyone to the new Community of the People of God. Ratzinger sees the Church of Christ as a community of prayer and unity with Christ. Christ cannot be separated from His Church since He is its Head. He lives incessantly in His Church as Christ in glory. The Church of Jesus was being created during all His earthly life. Christ and the Church are intimately connected. Ratzinger points out that the Church was being prepared by Jesus from the very beginning of His mission. Although Christ’s whole earthly life is inseparable from the Church, there are some exceedingly church-forming events, such as the calling of the Twelve and of the Seventy two, Christ’s teaching on prayer, delegation of power to Peter and the Apostles, new Passover-Eucharist which presupposes Christ’s death, His Resurrection and the Sending of Holy Spirit.Pozycja „Nie dotykaj mnie, bo jeszcze nie wróciłem do ojca” (J. 20,17)Romaniuk, Kazimierz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2010)In this paper the attempt will be made to conduct biblical exegesis and present the interpretation of the passage from St. John’s Gospel, namely: Touch me not; for I am not yet ascended to my Father - the words Jesus addressed to Mary of Magdala in chapter 20 of John's Gospel. The author analyses each word of the passage and proposes his own interpretation in the holistic perspective of the St. John’s Gospel. His main concern is to explain the Jesus’ command “touch me not” The Author claims that in the context of this Gospel the expression in question must be rather translated as “do not stop me” Magdalene, as well as Peter, had their own reasons to hold Jesus. Peter was keen on preventing Jesus from suffering which he himself has predicted, but he was also concerned with his and other apostles’ future. If their Master were to face such a miserable fate, they would have no chance to escape the worst. Mary of Magdala had her own reasons not to let Jesus go. She is not, however, to be identified with the woman of ill repute from the St. Luke’s Gospel (chapter 7) but with the one from whom Jesus expelled evil spirits: it was she who participated in Jesus’ funeral and to whom Jesus appeared after His resurrection. The Author of this paper proposes several different ways of interpretation of the words “touch me not” and arrives to a conclusion that the Greek verb haptou ought to be rendered in given context by “hold” Expression “do not hold Me” does not suggest a thought about „touching” Jesus after His return to His Father. What is more, it can be easily associated with Jesus’ words announcing His inevitable return to His Father in order to send the Councelor, the Holy Spirit. Therefore He tries to lift the spirits of Magdalene by saying: „Do not hold me, but hope for the best. I am ascending to My Father and I will send you the Holy Spirit.Pozycja Niepokalane Poczęcie Najświętszej Maryi Panny w pastoralnej działalności KościołaWielądek, Robert Łukasz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2010)The aim of the article is to show how members of the Catholic Church in Poland understand themeaning of the marian dogma of Immaculate Conception. In the first part the author analyzes the following fragment of the constitution Ineffabilis Deus of 8th December 1854, in which the Pope Pius IX pronounced and defined that the Blessed Virgin Mary was preserved by God from the original sin: “in the first instance of her conception, by a singular privilege and grace granted by God, in view of the merits of Jesus Christ, the Saviour of the human race, was preserved exempt from all stain of original sin” In the second part the autor presents the results of the statistical survey. The respondents were asked in the questionnaire if they know when the solemnity of the Immaculate Conception is celebrated, what is the definition of the Immaculate Conception, what it means that Mary was preserved from the original sin, what were the consequences of the Immaculate Conception in Mary’s life and what are the sources of respondents’ knowledge of Immaculate Conception. It occurred that three groups of respondents were the least knowledgeable about the marian dogma: those, who do not belong to any of the catholic movements, people at the age o f25-34 and the teenagers. That is why, in the third part, the author presents some solutions that can be introduced to the ministry in the parishes - for instance - pilgrimages, sermons about the Immaculate Conception etc.Pozycja Komplementarność teologii pastoralnej i duszpasterstwaWielebski, Tomasz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2010)Defining pastoral (practical) theology in his apostolic exhortation Pastores dabo vobis, John Paul II wrote that it is a scientific reflection on the Church as it is built up daily, by the power of the Spirit, in history; on the Church as the universal sacrament of salvation, as a living sign and instrument of the salvation wrought by Christ through the word, the sacraments and the service of charity (PDV 57). By showing the essence of this theological discipline, he also pointed out the problem of the pastoral character of theology as a whole, which is tied to the relationship between high scientific standards in theology and its pastoral aim (PDV 55). John Paul II emphasized that such characteristics of theology are not opposed to each other, but work together, from different angles, in favor of a more complete understanding of the faith. According to the pope, the pastoral character of theology is related on one hand to the fact that the study of theology, taking into account the genuinely scientific character of individual theological disciplines, helps train pastors of souls as teachers of faith, and on the other causes the awareness that there is a pastoral goal in view to influence the approach to theology of future priests. Writing about the pastoral ity of theology, the pope accents the fact that theology enables future priests to proclaim the Gospel message through the cultural modes of their age and to direct pastoral action according to authentic theological vision (PDV 55). The purpose of this article is an attempt to demonstrate the complementarity of pastoral theology and pastoral care. The author has first described the notion and issues of pastoral theology, showing its purpose, material and formal subjects, and methodology. Later the article shows the essence of pastoral care and its divisions. The author’s considerations culminate in indicating the complementarity of the two described realities. They are neither directly unified nor absolutely different. The doctrinal and pastoral dimensions of the Church’s life and activity are complementary with respect to each other, forming a bipolar and varied unity. The theory of Church activities proposed by pastoral theology in constructed theological models and corresponding pastoral imperatives and programs needs to be tested in practice. On the other hand, pastoral practice verifies the theological models of salutary activities proposed by pastoral theology, either confirming or rejecting the suggestions they contain (this does not, of course, apply to the teachings of the Church Magisterium, but to the manner in which they are put into practice). For the Church to correctly realize its mission as a salutary mediator in the rapidly changing world subject to various currents of contemporary times, there is a need for a constant dialogue between pastoral care theoreticians and practicians who will read the signs of the times and update the method of proclaiming the salutary message of Christ together.Pozycja Obowiązek poznawania i przekazywania prawdy objawionej w ujęciu o. Jacka Woronieckiego OPWistuba, Gabriela (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2010)The Church fulfills its task of salvific mediatorship, entrusted to it by Christ himself, by adapting to the needs and demands of the modem times. Father Jacek Woroniecki OP was one of the theologians who contributed in the first half of XX century to the renewal of the concept of pastoral ministry. In his understanding the teaching task of the Church undertaken in its prophetic role is correlated with the intrinsic nature of truth itself, since truth requires to be known and conveyed. At the same time he appeals to inborn capacities of human mind. Such a view primarily emphasizes the task of guarding the deposit of revealed truths, as well as its study and systematization. This duty is strictly connected with that of teaching faith. Fr. Woroniecki shows its different aspects, in particular missionary activity as well as different forms of ordinary pastoral ministry. He pays special attention to adequate intellectual, spiritual and moral preparation of the teacher of the faith. The idea of the prophetic role of the Church described by Fr. Jacek Woroniecki is still up-to-date. The issues he reminds us about are of crucial importance since the attitude of openness towards truth and its demands is a condition of recognizing and fulfilling the aim of our life.Pozycja Ratzinger’s theology of the creationŻak, Łukasz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2010)Celem artykułu jest przedstawienie najważniejszych elementów kreatologicznej myśli Josepha Ratzingera. Główną podstawę źródłową stanowi cykl katechez, które autor wygłosił w katedrze w Monachium w 1981 roku. Ratzinger podjął w nich polemikę z występującą wówczas śród teologów tendencją do traktowania prawdy o stworzeniu jako elementu mitycznego w doktrynie chrześcijańskiej. Zdaniem kardynała, główną cechą katolickiej wiary w stworzenie jest przekonanie o racjonalności stworzonego świata, obecne już w pierwszym rozdziale Księgi Rodzaju. Harmonia i porządek stworzenia ukazane przez autora biblijnego miały kontrastować z rozpowszechnionym w kulturze babilońskiej obrazem początków świata jako wyniku chaotycznej, krwawej i pełnej bólu walki bogów (tak zagadnienie protologii ujmował mezopotamski mit Enuma Elisż). Ratzinger podkreśla, że we współczesnej kulturze także należy przypominać o racjonalnej strukturze stworzenia, gdyż niejednokrotnie pojawiają się głosy jakoby świat wyłonił się z przypadku i konieczności (np. J. Monod). Rozumność stworzenia jest także elementem nauczania Ratzingera po wyborze na papieża (np. homilia podczas Mszy w Ratzybonie w trakcie pielgrzymki do Bawarii w 2006 roku). Drugą istotną cechą katolickiej kreatologii, także zawartą w opisie z Księgi Rodzaju, jest, zdaniem kardynała, sabatyczna struktura stworzenia. Ratzinger uważa, że zwieńczenie dzieła kreacji świata szabatem pokazuje, iż celem stworzenia jest oddawanie chwały Bogu, a nie doszczętna eksploatacja środowiska naturalnego, co — jak zarzucano chrześcijaństwu - miałoby wynikać z nakazu, aby czynić sobie ziemię poddaną. Podsumowując, autor artykułu zaznacza, że choć refleksje Ratzingera na temat kreatologii powstały prawie 30 lat temu, to jednak pozostająnadal aktualne, szczególnie w kontekście nadal popularnej myśli postmodernistycznej, charakteryzującej się anty-logocentryzmem i anty-racjonalizmem.Pozycja Communicantes jako integralny element Kanonu Rzymskiego - historia i teologiaCieślik, Paweł (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2010)This paper is an attempt to show genesis, stages of development and theological contents of the prayer Communicantes. At the same time the analysis performed in this paper presents an opportunity to better knowledge of the Roman Canon that from the period of Christian antiquity till 1970 was the only Eucharistic prayer of Roman Liturgy. The Roman Canon is now incorporated (among other anaphors) into the Roman Missal renewed by decree of the Second Vatican Ecumenical Council, but it still occupies a privileged place as “the first Eucharistic Prayer” However, in liturgical praxis the Roman Canon is unfortunately underestimated, even neglected. Present analysis is intended to be helpful in discovering of a great richness concealed in this old and honoured prayer of the Church. In particular this refers to the prayer Communicantes which has been analysed above.Pozycja Nauka św. Grzegorza Wielkiego o kontemplacji i jej wpływ na doktrynę mistyczną św. Tomasza z AkwinuGaworek, Sylwester (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2010)St. Gregory the Great is one of the most frequently quoted Church Fathers in the writings of St. Thomas Aquinas. In the texts referring to mystical cognition St. Gregory’s thought appears very explicitly, although with different intensity. Frequent and direct quotes from St. Gregory by all means reveal his importance as a source which St. Thomas willingly used in his reflection about mystical cognition. In the first part of this paper several important points of St. Gregory’s teaching on contemplative life were synthetically presented. St. Thomas incorporated them, to a different extent, into his mystical doctrine. In the further part of this paper the Author presents the issues connected with the vision of God’s essence during our earthly life and conditions of such a vision. At this point some essential differences between the two authors can be noticed.Pozycja Filozoficzno-matematyczne inspiracje średniowiecznej wizji „śpiewającego kosmosu”Grzybowski, Jacek (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2010)Cosmos, though always aroused amazement, was originally somewhat tamed by mythological and then logocentric reflection of man. Before the modem, physico-cosmological discoveries a man used to perceive cosmic phenomena differently than we do. Undoubtedly, the Neolithic and the Bronze Age man saw in celestial phenomena the emanation of religious imagery and fears, and was seen also by later generations as the arena sky supernatural phenomena and divine action. It was not until the Greeks that they began to look at the world not through the prism of religious mythical stories, but through the prism of logos - the rational and sincere reflection on the cause and principle of the universe. Looked up to heaven, not only with pious fear, but rather, to the delight of the perceived harmony and beauty to indicate the rules and order, which directs them. For the Pythagoreans, a manifestation of harmony in the universe was the music. It was music that in the entire universe, “harmonizes opposite and unite multiple things“ The appearance of a permanent relationship with the number of tones of musical sounds was the knowledge and understanding of determining the proportion of these numbers. Hence, the theory and the belief that celestial bodies orbiting around the center of the world, by their regular motion produce sound, the sound that must be harmonious by nature. If the heavenly bodies describe the circles by the number and harmony, they create the most beautiful-sounding tones, creating celestial music of the spheres. These intuitions in the Middle Ages took Augustine and Boethius, and has Dante through poetic verses in his Divine Comedy. And although the medieval cosmological model - the cathedral o f the universe - delightens and still impresses, but it has one, but rather a serious defect, from the physico-cosmological point of view this is a false model. Along with the discoveries of modem science space has become a dark, cold, empty, and above all relative.Pozycja Księga Starożytności BiblijnychKorczak, Jakub (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2010)Pozycja Odpowiedzialność moralna osób realizujących i wspierających metodę prokreacji in vitro z perspektywy Kościoła katolickiegoKruszewski, Marek (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2010)Over the past two years there has been a lively discussion in Poland about artificial procreation. Some people are of the opinion that it should be codified into law and reimbursed, other people think it should be banned. The issue of artificial fertilization has raised many questions, including that of moral responsibility of the politicians and of the people who proclaim themselves supporters of in vitro fertilization or are involved in putting this method into practice. Moral responsibility is always connected with conscientious and voluntary undertaking or abandonment of certain activities which positive or negative moral qualification depends on their accordance with moral norms and principles. This refers to individuals as well as to societies. A responsible man is aware of the consequences of his own deeds. One of these consequences, apart from objective harm inflicted on the guilty person as well as on other people, are moral sanctions in the form of remorse, sense of guilt, shame, deep resentment and embitterment. According to the teaching of the Catholic Church, human conscience is not autonomous and exclusive capacity to decide what is good and what is evil. There are objective norms, not only subjective ones. Human acts are moral or immoral independently of intentions, awareness or state law. Every man or woman, who decides to make use of in vitro fertilisation procedures, must take into account his/her responsibility. This responsibility can result from direct participation - in case of would-be parents and the attending physician - or it may ensue from indirect participation, which is mainly the case of medical and administrative staff of “procreation industry” institutions, including the authorities competent to issue laws or regulations permitting fertilization in vitro, as well as people who publicly promote techniques of medically assisted procreation. The present paper discusses the responsibility related to the direct involvement in assisted reproduction - this refers to doctors and married couples - emphasizing the fact that it is necessary not to avoid and not to shift their personal responsibility on someone else. The Author mentions about 40 possible negative effects of in vitro fertilisation.Pozycja Funkcja średniowiecznych rzeźb Chrystusa na ośle w średniowiecznej liturgii łacińskiej w PolsceKuczyński, Bartłomiej (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2010)Medieval Latin liturgy with its many elements of drama had a great emotional impact on the faithful and helped them participate more fully in the most important liturgical celebrations throughout the Liturgical Year. For people who took part in the celebration (clergymen, worship assistants, the faithful) full-modeled figures played very important role. There were, among other things, figures of Christ on a donkey, leaded in the Palm Sunday procession, animated figures of Christ crucified which could be taken down from the cross and entombed on Good Friday, or a figure of the risen Christ which was pulled with a rope under church vaulting on Ascension day. In this paper the Author tries to investigate the role of such figures, especially of the figure of Christ riding a donkey on Palm Sunday, in order to outline a research perspective for this little known liturgical and artistic phenomenon.Pozycja Chrześcijańscy cesarze według "Historii przeciwko poganom" OrozjuszaObrycki, Kazimierz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2010)he present paper is intended to form the historical and literary introduction to the History against the pagans by Orosius. It also contains the translation from Latin into Polish. Orosius was a Spanish priest of Braga (Roman province of Gallaecia) who appeared in antique Christian literature after his arrival in 414 to Africa and his meeting with St. Augustine, the bishop of Hippo. Orosius submitted to Augustine a memorial in which Spanish priests asked for help in fighting the errors of Priscilians and Origenists that were plaguing the Church at that time. Augustine, a great authority in doctrinal issues, was very favourable towards Orosius and took his request seriously. The translation of the fragment of Orosius’ Historiarum adversus paganos libri septem 7,28,1-31 is based on the edition Historiarum adversus paganos libri septem CSEL 5, 500-505.Pozycja Marcello Pera, Perché dobbiamo dirci cristiani. Il liberalismo, l ’Europa, l ’etica, Monadori, Milano 2008, s. 196.Gaworek, Sylwester (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2010)Pozycja Robert Spaemann, Odwieczna pogłoska. Pytanie o Boga i złudzenie nowożytności, tłum. Jarosław Merecki, Oficyna Naukowa, Warszawa 2009, ss. 339Babiński, Jarosław (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2010)