Resovia Sacra, 2016, Tom 23

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/35614

Przeglądaj

Teraz wyświetlane 1 - 20 z 32

Rola aklamacji „Jezus Panem” w teologii kerygmatycznej. Studium na podstawie twórczości o. Raniero Cantalamessy
Zborowski, Michał (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Father Raniero Cantalamessa’s kerygmatic theology is characteristic of combining a dogmatic and pastoral dimension. Within this meaning the Italian theologian carries out an analysis and introduction of acclamation “Jesus is the Lord”. On one hand he points out the dogmatic dimension of creed and on the other hand he presents its pastoral perception. The analysis of the early church creed of “Jesus is the Lord” for the Italian preacher is the way to recognize Jesus, His identity, mission and justifcation to pro-existence and God’s will to human salvation. Moreover, after revelation of Jesus Christ presence and deeds, there is calling for human’s will to appreciate Jesus as his Lord which is a way to personal life conversion. The acclamation “Jesus is the Lord” is one of methods of kerygmatic prophesy. It influencies a pneumatological opening, choice of changable content of preaching, inculturation, using accurate language and, also or primarily, it points to the preacher prophesing words of God. The Italian teologian states that “the power given in the name of Jesus activates just through the preacher’s faith, not by means of usual teaching”. This is the reason why father Cantalamessa devotes much in an attempt to characterize the preacher, his attitude and formation on the base of cathegory “Jesus is the Lord”.
Koncepcje świętości w okresie patrystycznym. Zarys problematyki
Wysocki, Marcin (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
The above article presents the concepts of holiness developed in the patristic period by the Church Fathers and early Christian writers. Ancient Christianity has not worked out one specific model of holiness. Attempts of this kind of unifcation in the Western Church did not appear until the time of the scholastic theology and medieval legal theology of canonization. For patristic theology only God is holy in the full and the only sense, the holiness of a man and the things is a derivative of a relationship to this fundamental source of holiness. The article consists of two major parts: in the first – Indications of holiness – different meanings of holiness and realities referred as holy by early Christian writers have been presented. In the second part – The ways to holiness – five, the most common in the writings of the Church Fathers, concepts of holiness and sanctifcation of man were presented, among which we can distinguish: a deifcation of man, man’s sanctifcation in the Holy Spirit, the sanctifcation of man in grace, the perfection and holiness of man as a model of life promoted by the Church. To understand modern understanding of holiness and to present as a whole the issue of holiness one must consult the Tradition of the Church in the first centuries, and the writers who not only wrote about holiness, but in many cases they have become saints.
Sprawozdanie z VI Seminarium Organowego, Rzeszów
Widak, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Sprawozdanie z działalności Diecezjalnego Studium Organistowskiego w Rzeszowie w roku szkolnym 2015/2016
Widak, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Jeszcze o zabytkowych organach w kościołach diecezji rzeszowskiej (studium historyczno-instrumentoznawcze)
Widak, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
There are 148 pipe organs at churches in diocese of Rzeszów, 62 instruments are considered to be antique. One of the criterion of being antique is the age of the instrument. In Poland organs built before 1939 are antique. The subject of the article are the antique organs in the churches of Rzeszów diocese, which have not had separate study so far. These organs are in churches: Boguchwała, Brzyska, Dębowiec, Kąty, Kupno, Wola Rafałowska. The article was divided into two parts. The first one presents history of the church, the history of the instruments which survived and did not survived. As far as survived organs are concerned the description inventory was given (location and dimension of organ case, disposition, range of keyboards, action, kind of bellows). The second part includes a synthesis of analytical results. The article is based on material which was found in Archdiocesan Archive in Przemyśl and Diocese Archive in Rzeszów. The information about organs are in 31 sources. The author conducted also query research at parish archives. The author used printed sources and information from books. When it comes to not survived organs there is information about 5 instruments. It was impossible to establish builders of these instruments. One may assume that they functioned in the churches from 17th to the 19th century. In case of survived organs three of them were transferred (Dębowiec, Kąty, Kupno). At this stage of the study it was possible to determine the date of creation and builders of five instruments. The construction year and the builder of the organ in Kupno has not been established yet. Boguchwała – 1905, 6 stops, one Manual and Pedal, Gebrüder – Rieger Brzyska – 1883, 12 stops, one Manual and Pedal, Stanisław Janik Kąty – 1902, 12 stops, one Manual and Pedal, Aleksander Żebrowski Kupno – 19th century, 13 stops, one Manual and Pedal, the builder is unknown Dębowiec – 1935, 19 stops, two Manual and Pedal, Stefan Krukowski Wola Rafałowska – 1893, 12 stops, one Manual and Pedal, Jan Grocholski Eleven instruments were described in this article.
Księga ksiąg na ludzkich drogach, czyli losy pelplińskiej Biblii Gutenberga
Walkusz, Jan (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Acquired by the bishop of Chełmno, Mikołaj Chrapicki (who died in 1514), the copy of Gutenberg Bible was handed over by the hierarch to the library of the Franciscans-Bernardines in episcopal city of Lubawa. After the dissolution in year 1821 the masterpiece of the printer from Mainz became the property of The Library of Divinity School in Pelplin, where – as the only copy in Poland – at the end of the 19th century it was adequately exhibited. In the inter-war period – although the selling of the Bible was considered – its ideological popularizer and protector was, among others, the bishop of Chełmno, Stanisław Wojciech Okoniewski, but above all, the priest dr Antonie Liedtke, the director of the library in Pelplin. It was he who dedicated several papers to the “Polish” copy of Gutenberg Bible and just before the war – risking his life – he rescued the Bible from German robbery. The route of its evacuation led from Pelplin, through Warsaw (the treasury of the National Economy Bank), Romania, France, Great Britain to Canada, where it was deposited in the branch of the Bank of Montreal in Ottawa. Although there were some problems with getting it back afer the war, the Gutenberg Bible returned to Pelplin and until this day it is a real pearl of the collections of seminar library.
„Paenitentia” i „exomologesis” w „De paenitentia” Tertuliana
Tyburowski, Krzysztof (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Tertullian in his treatise De paenitentia written at the end of the Catholic period of his life, believes that God can forgive the sins of man, and the penance is a prerequisite for this. First, a person can receive God’s mercy by taking repentance before baptism. The effect of this is forgiveness of all sins in the sacrament of baptism. Such a penance is determined by the word paenitentia. Afer having committed a mortal sin afer baptism, Tertullian sees the opportunity to enter once again the path of repentance and receiving forgiveness through public confession and also severe public penance. He leaves so the way leading to the rapprochement to God, which is determined by the word exomologesis.
Arystotelesowskie „korzenie” współczesnej bioetyki islamu na przykładzie kontrowersji wokół statusu ontycznego poczętego człowieka
Twardowski, Mirosław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
According to Islamic anthropology, man was created by God and is existentially absolutely dependent on Him. God is the Creator and Lord of every human being. Man as a creature of God is a being composed of a material element and a spiritual element. God is a being composed of the element material and spiritual element. This perspective on man and the soul-body relationship has existed in Islam from its beginnings. Despite this, Muslim thinkers, in order to make the doctrine of Islam more attractive, have tried to combine it with Greek philosophy. The work of Aristotle had a particularly strong influence on Muslim thinkers. For Stagirite, the body-soul relationship is a relationship of unity and complementarity, a psychosomatic whole. Particularly influential, until the end of the Middle Ages, was Aristotle’s view that the fetus becomes a full human being forty days afer conception if the fetus is male, and ninety days afer conception in the case of the female fetus. In this article, we follow the “footsteps” of Aristotelian decisions still present in contemporary bioethical thinking of Islam, paying particular attention to the debate about the ontological status of the human fetus. There is a difference in opinion of contemporary Muslim thinkers as to the status of the human fetus in the early stages of pregnancy. Some authors believe that regardless of the circumstances the fetus is fully human from 40th day afer conception. Others argue that the fetus becomes a human being in the full sense of the word only from 120th day from the moment of conception, from when – as they claim – it has not only the body, but also the soul. Abortion, from the moment at which the fetus becomes fully human, and therefore has a soul, is seen as a form of murder and is one of the worst sins in Islam.
Aspekty organizacyjne i majątkowe funkcjonowania stowarzyszeń Kościoła katolickiego w świetle regulacji prawa polskiego i prawa kanonicznego
Trojnar, Tomasz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
The right of association is one of the pillars of a democratic state ruled by law. In the Polish legal system, the right of association are enshrined in Article. 12 of the Polish Constitution. Numerous provisions of international law also refer to it, making them one of the most important human rights. The Catholic Church also supports the association of their believers. The right of association and the scope of this right were laid in the Code of Canon Law in 1983. The issue of association of the faithful, who are also subject to the provisions of Polish law, must be for the mixed nature (res mixtae). This dualism of legal regulation of association, seriously hampers the proper interpretation of the rules derived from two different from each other legal systems. The purpose of this article is to present, in a comparative context, the Polish law the regulations of the Polish and the canonical law forming a right of the faithful to associate with a particular taking into account the property and organizational functioning of this kind of associations.
Ericha Fromma utopia zdrowego społeczeństwa
Szkutnik, Dariusz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
The article focuses on the analysis of chosen fragments of Erich Fromm concerning his utopia of a healthy society based on a specifc category of ‘be’. The presented problematics is built on widely understood socio-cultural conditions which had a great impact on philosopher’s works towards creation of the Utopian vision of the Better World, free from all sorts of totalitarian ideological extremism and paradoxes used in practice.
Hans Driesch. Od redukcjonizmu fizyko-chemicznego do metafizycznej koncepcji entelechii
Szkutnik, Dariusz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
This paper presents the way in which Hans Driesch’s experiments in embryology led him to the metaphysical concept of entelechy. The author shows the way of considerations of Driesch from his early reductionism standpoint until to reception, by him, metaphysical concept of entelechy.
J. Bartoszek, „Parafialny Jordan. Chrzcielnice diecezji tarnowskiej”, Tarnów 2016, ss. 252, ISBN 978-83-7793-393-0
Szczecina, Grzegorz Kamil (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Współczesne zagrożenia wolności w kontekście „żoliborskiego przesłania” bł. ks. Jerzego Popiełuszki
Szczecina, Grzegorz Kamil (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
One of the many topics that have found their place in the teaching of Fr. Jerzy Popieluszko was the truth about freedom and human dignity. Żoliborz preacher of his life, and in every sermon preached during the Mass for the Homeland in the church Stanislaus Kostka in Warsaw’s Żoliborz, courageously stood in defense of fundamental values that shape society and man. The issue of freedom he effected a distinction between freedom: inside and outside. Despite the many socio-political changes in Poland and Europe in many regions of the world. Especially when changes leading to democracy and economic liberalism, human freedom is sometimes treated lightly. Freedom „external and internal” so much at stake in times of ministry of Fr. Popieluszko, is again in danger of enslavement „interior” of man through various ideologies and trends. „Martyr of communism” very often emphasized that the freedom given to man is not itself a goal, but a means to an end, and this goal is good, namely, love. What regulates the correct procedure in freedom and using it, the Decalogue, and guided by the law of God’s love. He expressed Fr. Jerzy Popieluszko in his preaching. Life Christian truth, he put a sensible use of the gift of freedom.
Kodyfikacja prawa kanonicznego za Benedykta XV
Story, Marek (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
One of the most import ant achievements of Pope Benedict XV’s pontifcate was the promulgation of the Code of Canon Law on 19 May 1918. The code was an authentic collection, therefore, all orders included in it became the common law. It also became an exclusive collection in the sense that it excluded collections used up to that date. This happened for the first time in the history of the Church. The code was exclusive only in regard to the law of the Latin Church. All common and particular articles existing before that date which were against the rules of the Code were cancelled, unless it was decided otherwise regarding some of the particular articles. In the Code, Benedict advocated the doctrinal continuity and traditional Catholic teaching expressed through the law orders. He perceived the code as an aid to regulating the church life and a way of looking for common grounds between it and the civil communities. Undoubtedly, the code contributed to the further development of the study of law in the Church.
Problematyczna obecność religii w przestrzeni publicznej
Sołtys, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
In the article shown dilemmas concerning the presence of religion in public space. It’s about the dilemmas raised by the modern and contemporary secular political thought. Modern secular political thought supports the view that religion should depend on policy. Religion should be treated like other social institutions. The role of politics is to achieve power and her exercise by building the social order. In fulflling this task stands in the way religion. Confession of religion in public space causes constant conflicts due to claims of any religion to treat her as the only true. Put forward by Voltaire and Rousseau radical secularism was supposed to protect the public space from the religious sources of social conflict. Contemporary secular political thought inspired by postmodernism indicates that from public space should be eliminated each social institution that acts as spokesman of objective truth because the objective truth is the first and main source of destabilizing the social order in the state.
Represje o charakterze personalnym wymierzone w duchownych Kościoła rzymskokatolickiego w Rzeszowskiem w latach 1944‒1968
Rak, Agata (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
This article presents the array of methods which was used by communists in order to break the power and decrease the rank and role of Catholic Church in Rzeszów voivodship. Communists did it in special way like attacking directly into individuals-priests (there were personal repressions against them) who shaped the Catholic Church. This is an outline which includes selected forms of repressions, for example: legal case and imprisonment caused by priestly activity, attempt of discrediting as well as the following cases: battery, intimidations and blackmail. An outline is based on records which are held in archive of Institute of National Remembrance in Rzeszow (reports, information, some notes, some studies, dispatches and reports which come from substructures of security apparatus and others materials which are developed by security service (proceedings, investigative dossiers, and different kinds of characteristics etc.). The inquiry carried out in archive of Institute of National Remembrance in Rzeszow complement materials which are held in State Archive in Rzeszow (documents developed by different Religious Departments).
„Usłyszałem jeden głos od czterech rogów złotego ołtarza, który jest przed Bogiem” – w kręgu fenomenów dźwiękowych Apokalipsy św. Jana
Nowińska, Joanna (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
The Φωνὴν μίαν ἐκ τῶν [τεσσάρων] κεράτων τοῦ Θυσιαστηρίου τοῦ χρυσοῦ ἐνώπιον τοῦ Θεοῦ sentence is only in the Book of Revelation. There is no precisely information about the source of that voice nor in what way it’s unite with the altar. More: Rev 16,7 describe the altar as speaking one. The biblical meaning of Θυσιαστήριον connected it with God, His carries of men, cult, His – and human desire of meeting. Also the altar’s horns were signs of God’s power, directed to securing the world. The anointing them by the blood of sacrifces symbolized entrusting, offering the whole life to God. All of these thoughts and the context of Rev 9,13 proclaim that God take the human sacrifice, describe before and overwhelmed problems of the world and more: every human in every condition. He is an active and even the evil is under His control, so He – like an altar in the Old Testament – is a city for escape. The motive of voice suggest that it’s connected with the process of communication between God and men.
Posługa duszpasterska na frontach I wojny światowej
Nabywaniec, Stanisław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
The premise of this article is to remind and raise awareness of the great role that chaplains played on the fronts of the „Great War”. They served their pastoral ministry in difficult times, not only because of the threat of warfare, but also because of ideological obstacles. In C. K. Austro-Hungarian ministry, religious chaplains had a very high value. Religious elements were included in the text of the soldier’s oath. Chaplains in their sermons encouraged the soldiers to remain faithful to the Austro-Hungarian Empire. Each regiment of the Habsburg army had its own chaplain. Overall, there were more than 4,000 military chaplains of all religions and faiths - among them 3500 Catholic chaplains. With the outbreak of war in imperial Germany, the German army invoked not only the young clergy, but also many elderly. In the Prussian army, which represented by far the largest part of the German army, it had 125 protestant chaplains. Their number increased in April 1915, to 372 people and by 1916 it reached 744 chaplains. They were supported by the voluntary parish ministers. In the anticlerical Third Republic of France chaplains were nominally assigned to each squadron, but in August 1914, there were only a hundred. In this situation, at the beginning of August 1914, the Ministry of War approved the nominations for chaplains “volunteers” who were employed in pastoral work on the front. In June of 1918, there was one chaplain for an average of 4000-5000 soldiers, which was insufcient to provide spiritual help. In addition to the Catholic chaplains on the front there were 19,000 priest soldiers, 4,000 seminarians and 7,000 religious novices. An unknown number of nuns, served in the hospitals. The effects of the French chaplains were excellent. Soldiers not close to the Church and religion started to approach God. In 1915 the number of soldiers taking communion and attending Masses increased. At the commencement of hostilities, there were 89 Anglican, 17 Catholic and 11 Presbyterian chaplains in the British Army. Only 12 of them were sent to France. The others were only able to serve in the country or overseas garrisons. Chief Chaplain of all the main Christian denominations was Dr. John Simms, an Irish Presbyterian. In 1915, about 45 000 Irish Catholics joined the British Army. They needed Catholic priests. They were fnding such a service in the garrison towns, but they did not have it on the front. Irish hierarchy had no influence, as the military ministry was controlled by the Archbishop of Westminster. Irish soldiers used the ministry of Irish or non-Irish chaplains whoever were serving in a particular place. Austro-Hungary was during the war, the enemy of the British. This proved to be a problem for the Irish Catholics, because the Habsburg Empire was seen as an important European Catholic power. The presence of chaplains clearly affected the morale of the Irish soldiers. Unfortunately, the bishops did not always send their military service volunteers who were eligible for this task. Irish Chaplains were overworked. Some of the Irish chaplains were captured. They undertook activities in exchange for the release of their compatriots from POW camps. The Irish Catholic Church did not support the war effort in Britain, in the same way as the Church of Ireland, the Presbyterian Church in Ireland and even the Catholic Church in the rest of the UK. For various reasons, some Irish priests actively worked against the efforts of the war, which had a negative impact on the number of priests who volunteered as a chaplain in the British Army. Although Catholicism was the religion of the minority in the British Isles, War I reinforced their belief. In historiography, a lot of myths and misconceptions were accumulated relating to the British during World War I. The most damaging of these messages were that military chaplains lurked at the rear, while the soldiers fought and died in the trenches on the front. Many historians of the Great War emphasized the religiosity of the Italian soldiers. The army of the Kingdom of Sardinia functioned military chaplains, called “elemosinieri”, but afer 1866, due to the antagonism between the Church and the State, they were expelled from the army. In the face of Italy joining the Great War, the Catholic Chief of Staf, General Luigi Cadorna restored religious service in the army. High Command facilitated the activities of chaplains in the belief that they would raise the soldiers’ spirts and discipline. Followers of the Waldensian Evangelical Church, Baptist Church and the Jewish had their own chaplains. Many chaplains served by the motives of sincere love were guided by the desire to proclaim the Gospel. Some of them remained in contact with the soldiers who fought, not wanting to remain in the comfort of hospitals. They often switched between the soldiers and their families. Chaplains were men of the Church, but they were also soldiers, who in moments of extreme danger during the fight went to the trenches to comfort the dying, and even in the event of the death of an officer to replace him in command. Many chaplains earned great respect and admiration from the ranks of combatants.
Jan Walkusz, „Konferencja Księży Polskich na wschodnią Kanadę 1956–2016”, Pelplin 2016, ss. 168, ISBN 978-83-7823-714-3
Moskal, Tomasz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Personalizm systemowy jako nurt religijny i społeczny – antropomocna baza dla skutecznego systemu pedagogicznego w immersji społeczeństwa nowych mediów
Miąso, Janusz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2016)
Philosophy suggests to pedagogy eternal and unusually up-to-date truth that upbringing concept depends on concepts of the man, society, the world and God. We have witnessed devaluation of many systems, including marxism and extreme liberalism which both have tried to construct their own upbringing systems. The first stated the man was nobody and he could become somebody in the society. In the other the man didn’t really need the society to become somebody, he could build his own world that could turn out to be rich but at the same time very lonely. Te man is an ever-searching creature and today the world that he is greatly immeresed in is the world of media therefore there are questions whether the man is becoming or not homo mediens. To some degree probably yes, but it does not change the truth that above all the man wants to be the man, complete man who is so much above the material world because he is a Person that is an unusual phenomenon, still a mystery, aiming towards the Absolute because he is a religious creature. Te aim of this article is to promote system personalism as a basis for a complete, integral upbringing of the man who is ho mediens but, above all, is a Person.

Przeglądaj

Ostatnie zgłoszenia