Seminare, 2002, Tom 18
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Pozycja Socjologia wychowania, red. Halina Mielicka, Wydawnictwo Stachurski, Kielce 2000, s. 281.Niewęgłowski, Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Katechizm Kościoła katolickiego w kontekście przemian religijno-moralnych w społeczeństwie polskimMariański, Janusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Koncepcja człowieka w logoterapiiMarchwicki, Piotr (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Every psychological school possesses more or less consciously assumed concrete anthropological conception of human nature which underlies its foundations. Although that conception is not always overtly proclaimed by the followers of a given school, however it is possible to recognize anthropological elements inherent in that school e.g. implicit assumptions or axioms concerning human nature. The so-called „free of assumptions” or fully independent and objective psychological approaches do not exist, seemingly as do not exist „free of assumptions” philosophical traditions they are connected to. The purpose of the present article is to delineate the conception of man in developed by V. E. Frankl logotherapy which constitutes ‒ beside A. Adler’s individual analysis and S. Freud’s psychoanalysis ‒ the third great Viennese psychotherapy school. Logotherapy is a psychological and psychotherapeutic approach that openly admits its connections to philosophy. Consequently, anthropological foundations of logotherapy are explicitly spread by its followers and interested in this issue scholars do not have to analyze ‒ how it is frequently necessary in case of other psychological approaches ‒ its sensu stricto psychological propositions to discover the tacit philosophical assumptions and axioms in its background. The first issue discussed in the present paper is the logotherapy’s polemic against reductionistic and deterministic conceptions of man which constitutes an expression of the logotherapeutic concern for taking into account in psychology and psychotherapy the complete and unfalsified picture of human nature. Then, anthropological assumptions underlied the foundations of logotherapy are presented. Those assumptions differ from criticized reductionist conceptions in that that they confer the key-place on the spiritual dimension that unites multidimensional human existence. Subsequently, the anchored in the spiritual dimension specifically human phenomena of freedom, responsibility, and striving for meaning in life and values are delineated. Finally, the place and meaning given by the logotherapy to the human need for religion and religiousness is outlined.Pozycja Jezus Chrystus jako „traumaturg”. Afrykański model chrystologicznyMajcher, Zbigniew (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)For twenty centuries already the unlimited and redemptive presence of God in the man Jesus ‒ the fundamental fact of the Bible and the most original matter of revelation ‒ has been the object of continual reflection. Men of all times and different places approach this mystery with predetermined images and associations of the socio-economic and spiritual milieu in which they live and, as a result, there are always new and different lights on the unique mystery of Christ. The same mystery of Christ arrived at in diverse ways finds wide varieties of expression. A new accent characterizes the contemporary approach to the mystery of Christ. For instance in modern African theology, especially in the last three decades contextual African Christology has developed. A well understood theology of inculturation helps to approach Christ with the African mentality. African Christology is based on African traditional socio-religious models. Jesus Christ seen as traditional healer is one of the main models of contemporary African Christology.Pozycja Błogosławiony papież Pius IX wobec problemów swojej epoki (1846-1878)Lis, Krzysztof (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Michał Woźniak. Wspomnienia, wydał i opracował ks. Ludwik Królik, Wydawnictwo Archidiecezji Warszawskiej, Warszawa 2001, s. 92.Wąsowicz, Jarosław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Wiara. Modlitwa. Życie. Maryja wzorem chrześcijaninaKowalik, Krzysztof (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Odbiorcy pomocy CaritasKoral, Jarosław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Marta Komorska, Sytuacja dzieci i młodzieży niepełnosprawnej w społeczeństwie polskim, Lublin 2000, s. 140.Koral, Jarosław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Lektura Pisma Świętego „w Duchu” w świetle „Commentarius in Mathaei Evangelium” biskupa Hilarego z PoitiersKołosowski, Tadeusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Article presents on example Comment to Gospel of Matthew method of interpretation of Holy Scripture, which applied Saint Hilary, bishop of Poitiers. Analysis of fragments of this comment shows, that Hilary of Poitiers did not confine only to discovery in Bible of literal sense, which teaches about real facts of history, but he searched for first of all spiritual sense across applying allegory, typology, anagogia and moral sense. This spiritual sense manifests truth about salvation of man.Pozycja Duchowość wychowawcy w stylu św. Jana BoskoKlawikowski, Zenon (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Pedagogia Jezusa w świetle EwangeliiJędrzejewski, Sylwester (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja „Porodziła swego pierworodnego syna...” (Łk 2, 7)Jankowski, Stanisław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja O kształt bioetyki chrześcijańskiejHołub, Grzegorz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)This article treats of the debate on the shape of Christian Bioethics. The starting-point is the sketching of the two concepts of Bioethics. The first one was presented by H. T. Engelhardt. Another one is the project of The National Catholic Bioethical Center from Boston. Both of the proposals have been analysed from the standpoint of the philosophical rationality, which is presupposed in each of them. This allows to capture their basic characteristics. Engelhardt proposes the hermeneutic concept of Bioethics whereas the thinkers from Boston declare for the ontological Bioethics. Confrontation of these two projects enables it to point at the ontological one as a more proper concept. It allows better to interpret the human life from the whole perspective of the good and truth of the human existence. However, the hermeneutic Bioethics can be used as an interpretative method, which would help to capture these essential values.Pozycja Obecność Maryi w tajemnicy paschalnej Chrystusa w świetle wybranych formularzy „Collectio Missarum de Beata Maria Virgine”Górzyński, Józef (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Integralny charakter posłannictwa KościołaGocko, Jerzy (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Z tożsamości kapłańskiejDziuba, Andrzej F. (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)The Apostles received priestly power directly from Christ at the Last Supper. They passed that power down to their successors, thereby giving the Church the inestimable treasure of Apostolic Succession. Christ became the cornerstone of the Church. In accordance with his will, the Apostles became the pillars of the Church. On Pentecost Day, under the aegis of the Queen of Heaven, the Acts of the Apostles began. In a certain sens, what happens in succeeding centuries is also the Acts of the Apostles, as is indeed the entire history of the Church… We build the apostolicity of the Church when we are faithful to the teaching of the Apostles, when we try to understand it more deeply and apply it more faithfully. We build the apostolic Church when we live our priesthood as a sacred mission received from Christ, through the Apostles who must always remain models for us. We build the Church of the Apostles when we are animated by the zeal of the Apostles to win souls for Christ, when we regard „everything as rubbish so that Christ may be (our) wealth” (Phil 3:8) and win others for Christ. It is important for us to be truly, profoundly, essentially missionaries striving to instaurare omnia in Christo. We must give personal and convinced witness to the marks of the Church. This celebration, promotion and witness can also bring persecution from the world and from Satan who seeks to build his own diabolic mystical body on the ruins of the Church’s unity, holiness, universality and apostolicity. We should always be mindful that when we witness to the fifth mark of the Church, the Church persecuted, we are assured by Christ himself that we are blessed: „Blessed are those persecuted for holiness sake, the reign of God is theirs” (Mt 5:10). Our identity is fundamentally constituted by our being chosen by God and the Church to consecrate our lives by contemplative union with Christ, Priest and Intercessor. It is defined by offering the Sacrifice of the Mass, praying the Liturgy of the Hours and by private contemplative prayer. Our identity is defined be serving Christ, the Prophet, in proclaiming and preaching the Word of God and by gathering the ecclesial community in the name of Christ, the Pastor, in the power of the Holy Spirit. The daily celebration of the Eucharist, even (for various reasons) if not attended by anybody, is the principal source of the renewal of our priesthood. To remain imbued with our identity for the benefit of mankind, for whom we were ordained priests, it is extremely important, indeed necessary, that we be attentive also to external things ‒ we are, after all, made up of body and senses. Thus, for example, care should be given to sacred music, hymns, architecture, furnishings etc. Proper forms assist the substance, while a formalism damages it. Space must be given to the Eucharistic mystery; to adoration of the Blessed Sacrament; to contemplation and to silence. The priest, by his very nature, is intrinsically a Pastor, and the pastor is a priest by his dynamism, his ready and intelligent response to every challenge of the age, his capacity to understand social realities so as to evangelize. All these are descending demands which derive from being ontologically configured to Christ, the Eternal High Priest, and from having a true conversatio in coelis. Form us, the Eucharist means everything. We are indissolubly linked to the altar of sacrifice and to the tabernacle of the Lord’s presence. Our identity is defined here and is completed in every respect. Our spirituality must be a Eucharistic spirituality because we are ministers of the Eucharist. Either we are Eucharistic or we are not. The Upper Room is already in our hearts. Our hearts mystically gather together all priestly hearts. The Magisterium of the Church, prompted by the Holy Spirit, again underlines the very special value of the link between the priesthood and celibacy, following the example lived by our divine Master. Celibacy is not only a splendid witness to an undivided heart, but a canticle of canticles which the priest with the entire Church raises up to its divine Spouse during its earthly pilgrimage so as to participate in the heavenly procession of those who follow the Lamb where he goes and sing the New Canticle (cf Rev 14:3-4).Pozycja Przestrzenie słowa… O wnętrzach sakralnych ks. Tadeusza FurdynyDominikowski, Jan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Francis Desramaut, Spiritualità salesiana. Cento parole chiave, (= Spirito e vita, 31), LAS, Rzym 2001, s. 703.Chmielewski, Marek T. (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)Pozycja Duszpasterstwo polonijne w Szwecji a podtrzymywanie kultury polskiej i integrowanie PoloniiChamarczuk, Mariusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2002)In the history of Polish emigration after the Second World War there have been many important events. This community being spread all over the World has to confront many new circumstances. It has to face up to new challenges in the areas of culture, finance and politics in order to safeguard its identity. After more then 50 years of struggle to protect the most important elements constituting the national culture and a strife to keep the family traditions helping in all the attempts to free Poland from the yoke of a communist system, a new challenge rises posing a new question: what should be developed and which values should be strengthened as well as the question around what should the Polish communities abroad unite. This essay shows the importance and the role of the pastoral care among the Polish community in Sweden. An activity that has a goal of supporting and developing Polish culture, building unity between the Poles in diaspora, supporting the Polish families in the upbringing of children and youths and strengthening the ties with the country of origin. To summarise, this is an attempt to show the value and lofty role played by Polish Catholic Mission within the catholic church in Sweden in the process of strengthening the Polish culture in a multinational society who’s greatest challenge is building cultural integration.