Resovia Sacra, 2006, Tom 13
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/33605
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Pozycja Dokumenty Prvního Vatikánského Koncilu. Pracovní překlad (Dokumenty pierwszego soboru watykańskiego. Przekład roboczy), Praha 2006, s. 98.Pelc, Bogdan (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)Pozycja Henryk Komański, Szczepan Siekierka, Ludobójstwo dokonane przez nacjonalistów ukraińskich na Polakach w województwie tarnopolskim 1939-1946, Wrocław 2004, s. 1182, fot. 379.Mandziuk, Józef (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)Pozycja Ks. Krzysztof Szopa, Parafia Frysztak w latach 1918-1945, Tuchów 2005, s. 400.Mandziuk, Józef (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)Pozycja Ks. Józef Łach, Wychowawcze posłannictwo Słowa. Zarys i wybrane zagadnienia. (Dz-Ap), Z serii: Homo paedagogicus, Cz. 3, Biblia w rękach pedagoga (katechety), Rzeszów 2004, s. 327.Mierzwa, Piotr (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)Pozycja O. Hugolin Langkammer OFM, Życie człowieka w świetle Biblii. Antropologia biblijna Starego i Nowego Testamentu, Poligrafia WSD, Rzeszów 2004, s. 509.Łach, Józef Błażej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)Pozycja Ks. Józef Łach, Stary Testament o swoich największych postaciach. Z serii: Homo paedagogicus, t. II, cz. 1, Rzeszów 2002, s. 324.Mierzwa, Piotr (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)Pozycja O. Hugolin Langkammer OFM, Teologia Starego Testamentu, WDRz, Rzeszów 2006, s. 487.Łach, Józef Błażej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)Pozycja Księgi historyczne Starego Testamentu. Cz. 1: Dziejopisarstwo izraelskie. Księgi: Jozuego, Sędziów, Samuela, Królów. Opracowali: ks. T. Brzegowy (1-2 Krl), ks. J. Łach (1-2 Sm), ks. S. Wypych (Joz-Sdz) w: Wprowadzenie w myśl i wezwanie Ksiąg Biblijnych, t. 2, red. ks. J. Frankowski. Współredaktor tomu ks. S. Wypych, Wyd. USKW, Warszawa 2006, s. 288.Łach, Józef Błażej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)Pozycja Sprawozdanie z działalności naukowo-dydaktycznej Wyższego Seminarium Duchownego w Rzeszowie za rok akademicki 2005/2006Widak, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)Pozycja Analiza zróżnicowania stopnia spójności przekonań religijnych w grupie młodocianych przestępcówZieliński, Janusz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)The majority of the Polish people consider themselves to be Catholic and they claim to cherish the traditions of their forefathers, based on prosocial values. If so – given such a high percentage of righteous people, who are eager to help others and approach others (‘fellow human beings’) with empathy and compassion – where do a variety of offenders come from? Why is the Christian faith not a factor which – as such – may prevent believers from committing misdemeanours, as well as control and correct socially unacceptable behaviour? There is a growing number of scientific publications on the offenders’ attitudes to religious practices. People sentenced to imprisonment are classified using different criteria and then the percentage is determined of those who take part in religious services. Then the offences the convicts have committed are matched with the degree of intensity of their religious beliefs. The attitudes to the faith, as declared by the offenders, are frequently very different from their manifest behaviour. Juvenile offenders – probably due to the lack or inadequate internalisation of the values appreciated by the society – undergo a religious crisis. I assume that this results from, inter alia, the upbringing model indirectly referred to in the respondents’ statements. The lack of the possibility to get an insight into one’s own self or to examine ones’ conscience with the use of a religious doctrine makes it easier for the convicts to resort to a wide range of excuses which ensure their internal equilibrium. It turns out that the ‘deficit of fear’ or a certain internal drive or temptation, which are manifest in the majority of offenders, make it easier for them to embark on socially risky behaviour (J. Zieliński, 2004). My search for the answers to the foregoing questions leads to a conviction that it is necessary to conduct an analysis of the aforesaid religious attitudes in terms of their consistency. Such a research procedure has also been proposed by W. Chaim (1991).Pozycja Instytucja prefekta szkolnego w diecezjalnym ustawodawstwie synodalnym w Polsce w latach 1983-2005Adamczyk, Jerzy (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)Pozycja Posługa charytatywna proboszcza – podstawy kanoniczno-prawneSteczkowski, Piotr (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)Pozycja Zasada pomocniczości jako fundament nowoczesnego państwaŁuczka, Kinga (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)The principle of subsidiarity is an idea of functioning communities. It depicts mutual relations among the state, its citizens and indirect structures. The basic assumptions of this principle generate from the Catholic Social Teaching. The principle was formulated for the first time at the end of 19th century by Pope Leo XIII in the encyclical letter Rerum novarum. The issue of subsidiarity was also dealt by Pius XI in the encyclical letter Quadragesimo Anno, John XXIII in the encyclical letter Mater at magistra and John Paul II in the encyclical letter Centesimu annus. The principle of subsidiarity is based on the idea that a social unit has priority over the com-munity and communities of the lower rank have priority over communities of the higher rank. Many contemporary states in their laws pertain to the principle of subsidiarity including Polish Constitution from 1997. It is also an essentail fundament of democracy whose basic condition is the existence of numerous structures between a citizen and the state. The necessity of implementing the principle of subsidiarity is also emphasized in the European Union.Pozycja Reforma samorządu terytorialnego jako jeden z kluczowych elementów reformy administracji publicznej w III RPKraś, Jacek (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)The aim of this article is to present in a clear and coherent way the circumstances and facts related to the implementation of the Public Administration Reform with reference to the local government. First, the concept and subsequent attempts of putting into force the new administrative division of the country will be presented, and then the actual adoption of local government reform will be discussed. It is a kind of introduction to the wide range of subjects in the area of the Public Administration Reform which was implemented on the turn of the year 1998. The paper consists of four parts, the first one being the introduction, followed by part two which is „Implementation of the Public Administration Reform with reference to the local government”. Part three comprises „Division of tasks and competence of local government units as a result of implementation of Public Administration Reform”, and finally in part four some cocluding remarks are expressed. In part one, which is the introduction, some basic terms related to the local government ar defined. Part two comprises a detailed description of subsequent stages of implementation of the local government reform. In part three the division of tasks and competence with reference to the new local governments units created as a result of the reform is presented. Final coclusions and considerations concerning the adoption of the local government reform constitute part four of the paper.Pozycja Kościół a polskie przemianySkorowski, Henryk (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)Political, social, economic and cultural transformations in Poland bring a lot of positive and important phenomena. The Church accepts the changes in all areas and at the same time takes a critical position on some aspects of these transformations. Polish transformations also reveal many negative phenomena including increasing of poverty, the problem of unemployment, homelessness and numerous pathologies. „Polish” Church actively participates in transformations and is engaged in solving problems resulted from them. This activity is the second form of presence of the Church in Polish transformations.Pozycja Mistrzowie saletyńskiego nowicjatu do 2003 r.Wisz, Piotr (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)Hundred years passed in 2002 since Missionaries of the Saint Mary of La Salette arrived to Poland. During this time the Saletinians undertook in Poland many various priestly and formation acts resulting from their charisma, among others they kept a noviciate, in which they prepared candidates for monastic life for a year. The Saletinian noviciate was active in four localities: in Dębowiec near Jasło(1916-1917, 1924-1929, 1950-2003), in Hurko near Przemyśl (1929-1939), in Rzeszów (1947-1951) and Cracow (1969-1970, 1991-1992). Eighteen Saletinians fulfilled the function of the noviciate master, priest August Gauthier for the longest time. Master was usually assisted in the formation work by a noviciate sociate. Over five hundred and eighty candidates for monastic life passed through the Saletinian noviciate, out of which near four hundred and ninety became the professed monks for the first time.Pozycja Relacje między państwem a Kościołem katolickim w Polsce w latach 1945-1956Jaworska, Kazimiera (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)The Roman Catholic Church during the World War II completely shared the fate of the state and nation. The repercussions of the war were also severe for the Church: death of many thousand priests, enormous material damages and painful experiences in the emotional sphere. After the World War II, the authority in Poland was taken over by the Communistic Party which was tightly connected with the soviet power and built a totally laic country. The policy of the authority of those days towards the Catholic church included three essential stages: 1. Official struggle between state and Church (1945-1947) 2. Open fight with the Church (1948-1956) 3. New policy towards the Church (1956) Since 1945 the gap between the state and the Catholic Church was becoming more and more vivid. The Church deliberately rejected the competition with the authority and was looking for areas of freedom where it could carry out its mission. The situation changed in autumn 1956. The personal changes were made in the Denomination’s Office and the communistic regime was to weak to use repression against the Church and the Catholic clergy.Pozycja Działania komunistów wobec Kościoła rzymsko i greckokatolickiego na terenie południowowschodniej Rzeszowszczyzny w latach 1944-1947Basak, Waldemar (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)After World War II the Catholic Church in Poland had to face hard tasks concerning the renewal of religious life in new socio-political conditions. The concept of the state introduced by communists could be achieved only by lessening the role and status of the Catholic Church in the society. The actions taken against the Roman-Catholic Church by the Security Apparatus were, in fact, restricted to observations of the clergy and checking suspicions of contacts with the underground resistance movement. However, the first repercussions struck the clergy in the Rzeszów area as early as between 1944 and 1947. They concerned mainly the priests actively involved in the fights for independence during the war, and connected with anticommunists after the war. Much earlier the repercussions were aimed at the Greek Catholic Church. Imprisonment of bishops and priests, as well as the repatriation of the majority of the faithful caused the decline of the Uniat Church. The fate of this Church was sealed with the ‘Wisła’ Operation, which resulted in moving the clergy to the west and north of Poland, taking them to the Soviet Union and imprisoning at the Main Labour Camp in Jaworzno. During the next years the relations of the Church and the State were gradually declining as the result of moving away from the lawful norms.Pozycja Brat Roger z Taizé – zakonodawca i męczennik chrześcijańskiMandziuk, Józef (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)Pozycja Koncepcja pokoju w orędziach Jana Pawła IIKoral, Jarosław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2006)Since the beginning of his papacy John Paul II put a lot efforts in defending peace in the world. The particular reflection of it can be found in annual messages for World Day of Peace. His personal involvement in the act of building peace affected the matters of the whole globe and local issues. The Pope directed his words to all people of „good will”, sometimes to inhabitants of the particular region or nation, always in a special way to the members of the Church. Transcendental and earthly aspect of the value of peace makes John Paul II an implacable opponent of the war in every form. The war has always been „the loss of mankind”, „the failure of all authentic humanism”. Wars, domestic conflicts, acts of violence solve nothing, on the contrary they make everything more difficult. The result of this plague is suffering and death of a great number of people, the breakdown of human relations, irreparable destruction of cultural heritage and natural environment. The war is the most barbaric and the least effective means of sorting out conflicts.