Roczniki Teologiczne Warszawsko-Praskie, 2011, t. 7
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Pozycja O filozofii i filozofach. Kilka uwag Stanisława BrzozowskiegoLiberski, Arkadiusz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2011)Stanislaw Brzozowski was bom in 1878 in the Lublin Region, Maziamia. In 1896 he enrolled the nature faculty at the University of Warsaw. After a year of studying was expelled by the tsarist authorities for participating in a patriotic student organization. Then, too, as he writes in his Letters, the adventure began with the philosophy that has become his most important area of scientific inquiry. He was self-taught, never studied philosophy, nor was a university professor. Until 1905 he lived in Poland, then for health reasons - had tuberculosis - had to leave the country. Early, Polish time of author’s works, was the period in which the writer carried out an intense activity. He published books, philosophical articles, literary criticism, theater reviews, he gave numerous readings and lectures. In 1905 he moved with his wife and little daughter to Italy, whence he never returned to his homeland. Philosophy is actually a signpost, a milestone, whoever finds it, goes the right way. The philosopher in the sense Brzozowski understood it, is almost a priest of humanity. The priest chosen by some incomprehensible power, who went to seek the truth and returns to share it. This is the mission of the philosopher - very responsible, not to return empty-handed. That truth must be put into practice, even impose it on humanity. The truth comes from opposition against reality. The world is not the way it should be, since there are social phenomena present in it, distorting his right face. Reality, in which Brzozowski lived, was just such a world - Europe from the late nineteenth and early twentieth century - full of: workers sunk in extreme poverty, peasants downtrodden by inhuman work, people socially marginalized, young people taking uneven, bloodily suppressed struggle for social justice. The experience of such a world is a source of philosophical reflection. Philosopher closes this experience in his thoughts. With that kind of baggage goes to the side, in place of retreat, in his solitude and makes reflection there. Creates the truth, that is to become a force capable of changing the world, cure for its disease. When this is accomplished he is back to reveal it, and life verifies it. Life is the ultimate test of philosophy - without it, it is dead, abstract construct of thoughts - if it survives towards life, it becomes a true philosophy. The philosopher, who announced it has fulfilled his mission, has proved that he wasn’t a false prophet. Brzozowski believed that true philosophers show up at a certain moment of human history, not by coincidence and not incidental. There is some power, right, bringing them into existence. Polish scholar deeply believed in the new, better world, to the formation of which may also contribute to the philosophy. This belief was associated with the changes taking place then in Europe. Real chance for the changes were such phenomena as: the labor movement, the struggle of the proletariat, the nascent socialism. In them he placed his profound hope. In his philosophical soul was bom in relation to these phenomena, many concerns and objections, but they gave the only possibility, at the time, of social change. Therefore, probably more ideologically than scientifically he was close to the philosophy of Marx. That’s why, he created his parallel philosophy project - the philosophy of work, action.Pozycja Emocje łączące niebo z ziemią w Cogitis me Paschazjusza Radberta, czyli o tym, jak teologia może wpływać na świat uczućŻak, Łukasz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2011)Pozycja Współczesne kulturowe konsekwencje błędu antropologicznego postmodernizmuŁoś, Aleksandra (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2011)Postmodernism has a strong influence on the form of today’s culture and social space, the vision that it promotes is full of a pluralism, interpretations, arbitrariness, however, is marked by an anthropological error. It is based on thewrong concept of the metaphysical underlying the vision of building human culture. Many areas of human activity may be burdened with an anthropological error, which implies different practical consequences. This phenomenon is responsible for many defects in the culture itself, like: the social lie present on the level of the media-society; solution to the issues of bioethical balancing on the border of human dignity; reducing the human body to function of material by promoting the idea of identity as a cultural creature. Human nature is replaced by the notion of condition, still unformed, which is the result of change which the entity is subject to. Indication of the consequences an anthropological error of postmodernism, as one of the reasons for the formation of the modem worldview, expresses the problems of modem culture and the ways of how they function in the practice of our lives. The postmodern philosophical thought denies the existence of human nature understood as a substantial identity of human. It is noticed that in it the effect of various influences and discourses, which a person is constantly subject. This review reveals ultimately a lot of inconsistencies of postmodernism itself, while making way to a realist philosophy as a valuable concept of human identity, and showing a way to overcome the collapse of culture formed as a result of its wrong diagnoses.Pozycja Kultura bez-celowości. Jacques’a Derridy dekonstrukcja kulturyMadej, Magdalena (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2011)The main thesis of the article is a question about the purpose of contemporary culture in the context of Jacques Derrida’s work. In his idea of culture and reality there is no place for the desirability. Denying the metaphysical tradition Derrida denied the principle of expediency as well. The overriding reason for which the category of purpose no longer exists in the culture is radically different from the traditional approach to philosophy. The consequent rejection of metaphysics is also the rejection of the principle of non-contradiction. Establishing the deconstruction as a purpose of culture resulted in the development of culture of purposeless. Ambiguity, indeterminacy and multiplicity that characterize the work of Derrida mark also the contemporary culture. Consequences of conviction about diversity and pluralism of equivalent truths pervading all aspects of life do not serve the people and culture. Under the influence of postmodernism, including the philosophy of Derrida, a radical change that requires a different participation in culture has been made. In this new, deconstructed world it is difficult to distinguish what good is, from what bad is, what creative is from what destructive is, there is a problem of orientation, we don’t know where to go, because there is no purpose that would determine the direction of pursuit. In the course of analysis it became clear that in spite of the desire to overcome metaphysics which Derrida repeatedly emphasize, metaphysics is still present in his thinking. This is because the French author constructs a comprehensive vision for reality.Pozycja Powołanie kapłańskie według formularza mszalnego Pro vocationibus ad sacros ordinesMatuszewski, Mateusz (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2011)Liturgy is the solemn form of confessing, delivering and consolidating the articles of faith. The most important book used to conduct it is the missal which in a way is a record both of the word of God that constitutes our faith and the catechism of the Church. The subject of my reflections are the orations of the mass Pro vocationibus ad sacros ordines (literally: A mass for the vocations to take holy orders) which is present in all three editions of the post-conciliar missal. The concise prayer texts show the theology of vocation for the ministration by means of taking holy orders. In the above mentioned, one of the two included in the Tridentine missal, both antiphons were changed, the opening prayer was corrected, and the former after-communion prayer was replaced with a new composition. In the opening prayer it was remembered that vocations are aroused by the Holy Spirit Himself. In order for them to be good and abundant peoples’ hearts have to be abounding with gifts coming from Him. And these are the spirit of piety and fortitude. This is the vocation for ministration. It is mainly fulfilled by means of two holy duties: ministering at the Lord’s altar and the humble delivering of the Gospel. In the prayer over the gifts it is remembered that for making the offering, as commissioned to the Church by its Founder, more and more priests are needed. Finally, in the after-communion prayer the relation of the Eucharist to the sacrament of priesthood is shown. It was not a coincidence that both these sacraments were established in one liturgical act during the Last Supper.Pozycja Wnioski i postulaty pastoralne z badań religijności mieszkańców diecezji warszawsko-praskiejTutak, M. J.; Wielebski, T. (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2011)Political-social and cultural changes after 1989 pose a number of challenges for the Church in Poland. She has to learn new methods and forms of activity in a pluralistic society, building a model of pastoral work adjusted to the fast changing reality and responsive to contemporary callings. Building such a model should be preceded by a scientific diagnosis of the existing situation, with the help of sociological research (LG 62). The Centre for Social Survey OPINION [OPINIA] of the Institute of Statistics of the Catholic Church SAC in 2010 conducted research of social-religious attitudes of the inhabitants of the Warszawa-Praga Diocese. The authors of the article attempted a synthetic approach of the study’s outcome and, in keeping with the shown tendencies, suggested pastoral activities on three levels of the Church’s life: on the level of a parish, deanery and region, and diocese. They devoted most attention to the parish, because, while in need o f constant renewal, [it] continues to maintain and to carry out its particular mission, which is indispensable and o f great relevance for pastoral care and the life o f the Church (EinE 15). The attempt to identify long-term pastoral activities on the basis of the research of religiosity follows a call made by Lineamenta for XIII General Assembly of the 2012 Synod of Bishops on the New Evangelisation. The document urges to read and understand the new social, cultural, economic, political and religious contexts and then to face new challenges which are putting accepted practices in question and are weakening customary, wellestablished ways of doing things, and thus obliging the whole Church to reflect on the meaning of her actions aimed at the teaching and transmission of faith (3; 6). The proposals for action presented in the article are to become a starting point for discussion in various circles of diocese, taking the conclusions from the conducted studies and undertaking long-term measures according to the analyses.Pozycja Formacja seminaryjna w świetle dokumentów Instytutu Pamięci Narodowej i doświadczeń Seminarium Diecezji Warszawsko-PraskiejSolarczyk, Marek (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2011)A wide range of operational measures of the various institutions that were taken against seminaries in Poland resulted from the fundamental assumption, backed by the experience of successive years of state in the system of people’s power, by which the Roman Catholic Church was the most serious threat to the communist regime. Prepared over the years, the operational work plans of different departments and faculties of the security apparatus responsible for the affairs of the Catholic Church continues to refer to the specific circumstances and characterized it as an organization with a unified, hierarchical, centralized and compact structure, through which it operates in the sphere o f ideological and social -political. This view contributed to invoke a variety of institutions, through which sought to recognize the reality of the Church and to limit its scope of impact on society. It is the Commission for the Clergy at the Central Committee, the highest state authorities indicate the main directions of work in the relationship with the Church, and applied them in detail in 1950 created the Office of Religious Affairs. Learning from such a dramatic heritage of our past and the efforts of the entire seminary community will lead to situation that God using human beings made the Warsaw-Prague Seminar large and vibrant community of love for the church complex and mutual respect. Then, interest in our seminar for current special services would become even obvious.Pozycja Kształtowanie się obrzędów sakramentu święceń w liturgii rzymskiejCieślik, Paweł (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2011)In the article was shown the process of formation of the liturgy of the sacrament of Holy Orders. The liturgy includes, due to the three-stage character of the sacrament, ordained bishop, priest and deacon. A particular object of analysis will be ordained to the priesthood. The whole discussion complements the structure of rites and the resulting theology in light of the renewed after Vatican II Roman Pontifical. In the early Church, the priest was determined essentially only the bishop, whose duty was to preside the Eucharist, give the Sacraments of Christian initiation, the celebration of the sacrament of penance, preaching the Gospel and care for the unity of the local church. During this period ( in the second century after Christ), the main helpers of the bishop in fulfilling this mission were very priests who assisted and cooperated during the liturgy in proclaiming the word of God and community leadership. Implementation of the sacramental ministry in the early Church has changed visibly in the third century. This happened under the influence of two very important factors, which were enhancing in this period of persecution and the development of Christian communities, associated with the formation of new communities, including in rural areas. Under the influence of new circumstances priests gained increasing independence, and their scope of service underwent constant expansion. In place of the bishops began to celebrate the Eucharist and other sacraments to give, and sometimes presided over the entire life of the Christian community. The result of these phenomena has been appearing since the third century, the tendency to also be called priests of the priests. In this way, the various offices under the sacrament of Holy Orders received increasingly defined in terms of a theological character. Consequently, this allowed precise definition of the tasks performed by the bishop, priest and deacon, which is a reflection of the liturgical documents describing the course of the rites of ordination.Pozycja Christianitas a religia postępu. Sprawozdanie z panelu dyskusyjnegoGaworek, Sylwester (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2011)Pozycja Księga Starożytności BiblijnychKorczak, Jakub (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2011)Pozycja Sylwester Gaworek, Utracony blask. Filozoficzne uwarunkowania współczesnego sporu o wartości, Wydawnictwo Duc In Altum, Warszawa 2011, ss. 261Babiński, Jarosław (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2011)Pozycja Krzysztof Hubaczek, Bóg a zło. Problematyka teodycealna filozofii analitycznej, Wydawnictwo Uniwersytetu Wrocławskiego, Wrocław 2010, ss. 340Grzybowski, Jacek (Wyższe Seminarium Duchowne Diecezji Warszawsko-Praskiej, 2011)