Warszawskie Studia Teologiczne, 2012, T. 25, Nr 2

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/45112

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Sprawozdanie z Międzynarodowej Konferencji Naukowej „Jezus z Nazaretu w kontekście teologicznym i religioznawczym”
Slodičkowa, Monika; Zapisek, Dorota (Wydawnictwo Archidiecezji Warszawskiej, 2012)
Bogactwo upodmiotowione jako podstawowy wymiar bogactwa narodów
Wysocki, Artur (Wydawnictwo Archidiecezji Warszawskiej, 2012)
The concept of the subjected wealth is the expression of what catholic social teaching sees as the most important wealth of nations. The change that occurred with A. Smith’s understanding of the true wealth of nations in opposition to mercantilism, which promoted to heap up money, gold and silver, could solve only some problems in the moral attitude of man in the economic area. Indeed, history showed that it involved other problems. The concept of the subjected wealth, which derives from the catholic social teaching, can be seen as a completion and summit of the hitherto prevailing understandings of the wealth o f nations. This understanding of the richness, as wealth which is “inscribed” in a man, enables a better junction of morality and economy. This does not exclude other understandings of wealth, but orders, harmonizes everything and gives the priority to the man as the goal of all economic processes.
Idee ruchu liturgicznego w życiu i pismach Josepha Ratzingera
Waleńdzik, Piotr (Wydawnictwo Archidiecezji Warszawskiej, 2012)
In Pope Benedict’s XVI activities it’s easy to notice an extraordinary interest in the subject concerning the liturgy of the Church. This statement includes both the period of his pontificate and the time before he has been chosen for the Holy See. This passion for the liturgy topics was inculcated in future Pope by the liturgical movement, which has reached also Germany in the second half of nineteenth century. Joseph Ratzinger came into contact with ideas of liturgical movement incorporated in the practice of life within his closest family. Further rapprochement took place during his seminary studies in Freising and Munich. Great activists such as Romano Guardini or Joseph Pascher made an influence on seminarians there. It is through the latter that Joseph Ratzinger acknowledged the ideas of liturgical movement as His own. The liturgy reform on Second Vatican Council, which was also the result of liturgical movement, raised future Pope in hope and joy. At the same time, some ways of its implementation raised in future Pope anxiety and fear. According to cardinal Ratzinger, the answer for the problems, that post-conciliar liturgical renewal rose, was the creation of new liturgical movement. Its source is to become the faithfuls hearts desire to celebrate the liturgy properly. Therefore, one should make an effort to understand the liturgy and to properly understand human creativity in liturgy. Joseph Ratzinger sees the need to identify leaders who will serve the idea of a new liturgical movement.
Jan Sochoń, Religia w projekcie postmodernistycznym, Lublin: Polskie Towarzystwo Tomasza z Akwinu 2012, ss. 344
Smentek, Izabella (Wydawnictwo Archidiecezji Warszawskiej, 2012)
La presencia de la Iglesia y de los cristianos en la sociedad
Martínez Sistach, Lluís (Wydawnictwo Archidiecezji Warszawskiej, 2012)
Obecność Kościoła i chrześcijan w społeczeństwie
Martínez Sistach, Lluís (Wydawnictwo Archidiecezji Warszawskiej, 2012)
Znaczenie sakramentu pokuty w życiu i posłudze kapłana oraz w formacji Seminarzystów
Selejdak, Ryszard (Wydawnictwo Archidiecezji Warszawskiej, 2012)
The article demonstrates the significance of the Sacrament of Penance in the life and ministry of the priest as well as in the formation of seminarians. Priests have to be evermore conscious that, from right understanding and proper administration of the sacrament of penance, much depend both for their spiritual welfare and for their pastoral mission. They are obliged to do everything so that the above-mentioned sacrament might not lose appeal, but might evermore become the source of their personal sanctity and apostolic zeal. Priests, in order to be able to carry out the role of a good penitent and at the same time of a confessor, have to be prepared in a solid way during seminary formation. Therefore, all those responsible for formation have to constantly encourage the seminarians at approaching regularly and frequently the Sacrament of Penance. The quality and efficacy of the confession of students as well as their formation as future confessors depend a lot from the seminary confessors, who have to be very pastoral and have to be great teachers of human spirit. In fact, by confessing and by hearing the confessions of others one learns from those who know and love hearing confessions.
Zbigniew Godlewski, Bolesław Szewc, Żyć Eucharystią, Wyd. Stampa, Warszawa 2012, ss. 196
Bartoszewicz, Dariusz (Wydawnictwo Archidiecezji Warszawskiej, 2012)
Laudacja na cześć Kardynała Lluisa Martineza Sistacha
Pikus, Tadeusz (Wydawnictwo Archidiecezji Warszawskiej, 2012)
Church’s Ministry of Reconciliation
Pikus, Tadeusz (Wydawnictwo Archidiecezji Warszawskiej, 2012)
Współczesna myśl katolicka o wartości sportu w życiu człowieka
Pater, Dariusz (Wydawnictwo Archidiecezji Warszawskiej, 2012)
Physical activity, done due to inner needs, unselfishly and spontaneously constitutes an important part of human life. God equipped a man with a soul and a body. Thus, it is our natural right and obligation to take care of the latter by practicing sport, e.g. Sport contributes to a healthy and creative use of free time, shapes the proper relationships among people from different environments and cultures, teaches tolerance for others. Also, it popularizes such values as patience, friendship, solidarity, loyalty and peace. However, sport cannot determine the whole life of a man. It cannot prevent from fulfilling family or religious duties. It has to prepare a young man to experience in a mature way other values which will appear in his or her life. Furthermore, religion must not be replaced with sport ideology. Plenty of Christians discover in sport a balance of life, and the very sportsmen frequently strive for its spiritual deepening. Care about spiritual life and perfecting of one’s body can mutually enrich. The common features between sport and spirituality are a guide for sportsmen and spiritual people. These features are as follows: the exercise of will, the proper diet and lifestyle, exhaustion with a rest, patience with modesty, desire to achieve a goal by referring to skills and experiences of our predecessors.
Misja wychowawcza lekcji religii w szkole
Osial, Wojciech (Wydawnictwo Archidiecezji Warszawskiej, 2012)
„Drabina do nieba” jako ikona dynamiki życia duchowego
Mojżyn, Norbert (Wydawnictwo Archidiecezji Warszawskiej, 2012)
The icon „The Heavenly Ladder” is an illustration to the ascetic treatise with the same title, written by the St John Climacus, the Superior of the St Catherine’s Monastery on Mount Sinai (VI-VII century). This icon is just a metaphor of life perceived as a climbing to heaven up the ladder with rungs made of mortification and supreme spiritual perfection to reach sanctity and salvation. The icon was very popular in the Byzantine arts in the era of Comnen dynasty (1059-1204), a then – in the Russky arts, influencing the development of Hesychasm. Being in harmony with the apothatic theology and the spirituality of Hesychasm, the icon perfectly reflects the meaning of spiritual life based on internal cleansing, illumination and contemplation. The article presents the harmony between the icon and Eastern spirituality, their reciprocal dependence and influence. Moreover, the article moots the problem of role of imagination in the contemplative life, which is especially important in the theory and practice of each man’s spiritual life.
Córka Sary. Rozważania historyczno-biblijne o św. Kindze
Michnowski, Cezary (Wydawnictwo Archidiecezji Warszawskiej, 2012)
Biblical texts chosen by the Church to be read on the Memorial of Saint Cunegund (1234-1292) (Polish: Kinga) include 1 Cor 7:25-35; Ps 45 and Matt 25:1- 13. We have chosen only the gospel but added reading advised for married saints i.e. 1 Pet 3:1-7 because St. Cunegund and her husband Bolesław V Pudicus (1226-1279) had been living together for 40 years.. Our commentaries of the gospel (Mt 25:1-13) and 1 Pet 3:1-7 are interwoven with facts from the life of St. Cunegund as described in the earliest document Vita sanctae Kyngae ducissae Cracoviensis and a fragment of The Assisi Compilation (69,8-24) i.e. testimonies to the life of St. Francis of Assisi as well as motives drawn on the opening prayer from The Roman Missal for Polish Dioceses. The most important result of our pondering is the observation that remaining virginal in marriage as St. Cunegund and Bolesław, may only a person granted by God with such a vocation. This widely known and accepted thought however must be followed by the second one, complementary: remaining virgin in marriage is possible only, when a person accepts it not as an act of special elevation or gift but rather as mercy or better compassion or even pity in the good sense of the last word as pertaining to God’s action toward the most needing people. The lack of this humble attitude refrains many couples from practicing not only vows of chastity in marriage but even everyday marital chastity necessary for leaving Christian sexual life. No one denies that it takes a greater grace from God to keep a person chaste in the world than in a monastic order. That is why in the missal’s opening prayer God’s grace for Cunegund is described as a “generous blessing” The same action of God towards St. Paul as described in 1 Cor 7:25 is referred in some translations as pity. This means of course that the way of greater chastity in marriage can be followed only by the people who understand this abundance of grace from God leaning over the misery of the human nature, unable by itself to accept Him. This pattern of a man asking and God answering in abundant grace returns e.g. in pericope about The Rich Young Man (Matt 19:16-26 par.) and a story from St. Francis’ life, when a woman approached him and asked for blessing. She was married to a cruel man and sought desperately her way in life to overcome the obstacles preventing them from salvation. St. Francis (“she moved him to pity”) advised to propose her husband to live at home the life of chastity in marriage. It could be, at the beginning, bitter but then strong and proper, of course conceivable only by a saint, medication. Happily, the husband followed the footsteps of his lady. Their spiritual followers were also St. Kinga and Bolesław Pudicus.
Samowola w celebracjach liturgicznych – deformacja liturgiczna
Matwiejuk, Kazimierz (Wydawnictwo Archidiecezji Warszawskiej, 2012)
Medytacja według św. Alfonsa de Liguoriego
Kotyński, Marek (Wydawnictwo Archidiecezji Warszawskiej, 2012)
The article identifies the current interest in meditation as a re-awakening of an inward need inherent in the nature of human beings, a need that since time immemorial has accompanied the child-like wonder at the world and that has pervaded rites and rituals of many religions, including but not limited to Eastern ones. In the past century, Christians of the West virtually departed from meditation and they almost lost the deeper meaning of its crucial significance for spiritual life, even though the meditative practices had been known as far back as in the Old and New Testaments. Later on the meditation was practiced by Desert Fathers, Christian monks of the first millennium and numerous saints of the Western and Orthodox Churches. Over the years, Christians have developed worthwhile meditation techniques and devised efficient methods as well as they have created outstanding relevant models thereof, where St.Alphonsus M. de Liguori, the founder of the Redemptorists, enjoys due recognition. The core part of the article elaborates on meaning, method and technique of the meditation (mental prayer orazione mentale) initiated by St.Alphonsus and further enhanced within the Alphonsian tradition.
Walter Kasper, Barmherzigkeit Grundbegriff des Evangeliums – Schlüssel christlichen Lebens, Herder, Freiburg, Basel-Wien 2012, ss. 252
Warzeszak, Józef (Wydawnictwo Archidiecezji Warszawskiej, 2012)
Dlaczego Pan nie był w ogniu? (1 Krl 18-19). Boże Oblicze w Jezusie Chrystusie a doświadczenie Adoracji
Kaczmarek, Piotr (Wydawnictwo Archidiecezji Warszawskiej, 2012)
The question from the title of our article recalls God’s apparition from Mount Horeb. Elijah who won a duel with four hundred and fifty prophets of Baal, took a sword and killed them all. God was unhappy with this cruel act, because He did not desire the death of these people. And God came to Elijah not in the wind, not in the earthquake, and not in the fire. He came in the sound of a gentle breeze. God’s fire always shows a power to purify the human soul but not to kill. This kind of fire was a sign during an apparition from the same place, four hundred years earlier. When Moses met Yahweh, He came in a flame of fire, coming from the middle of a bush. But the fire did not consume the bush. When we try to ask about nature of God’s face, we have to look at Christ and His Cross. Christological interpretation of the Scripture is a part of a Tradition of the Church. People always wanted to have an image of God. And Jesus Christ is the answer. He is the perfect image of God. And when we are looking for Christ we have to turn to an experience of adoration of the Blessed Sacrament. Because Jesus is present in Eucharist. This presence is real, not only symbolic. The character of adoration should be like being in silence. We can hear God’s will only in silence. But in the centre of this silence is flaring the fire of God’s love. This fire, is so different from the fire of human love. The final conclusion is precisely this: God comes in silence, but in the centre of this silence is the blazing fire of His love.
Upoważnienie do słuchania spowiedzi wg Kodeksu Prawa Kanonicznego z 1983 roku
Jakubiak, Tomasz (Wydawnictwo Archidiecezji Warszawskiej, 2012)
To be a true and valid minister of the sacrament of penance two necessary and different elements are restrictively required: power of order (ex iure divino) and faculty to exercise the power over the individual member of the Faithful to whom he gives absolution (ex iure positivo Ecclesiae). The faculty to “hear” confessions is understood as the faculty to exercise the power of orders to “absolve” penitents from their sins. Not every priest is granted the faculty for confessions for all the Faithful anywhere in the world. The Roman Pontiff, cardinals and bishops have the faculty of hearing the confessions everywhere in the world by the law itself. Moreover those who possess the faculty of hearing confessions habitually whether by virtue of the office or granted by the Ordinary of place of incardination or permanent habituation can exercise that faculty elsewhere unless the local ordinary has denied it in a particular case. Revocation of the penitential faculty is an administrative act by those in power of governance, just like the concession of this faculty. The normative provisions regarding the effects of the revocation follow the same principles – but in the opposite sense – as those established for universal extension, attainment, and concession. The scope in which the faculty is lost depends on those who revoked it.
Przestrzeń spotkania. Studium strukturalno-semiotyczne Łk 7,36-50
Piotrkowska-Dańkowska, Małgorzata (Wydawnictwo Archidiecezji Warszawskiej, 2012)
Presented article is an example of application of the structural-semiotic method into biblical study of the pericope from Lk 7,36-50. The use of tools which were proposed by A.J. Greimas allows to notice how a narration of pericope is being formed on a superficial level. The analyze of a narrative program underlines a possibility to important transformations of its characters. The narrative space of pericope is being created on the basis of many contrasts (behavior of banquet guests, inner attitudes, results o f the encounter for all the characters, Jesus’ reaction to the circumstance). The semiotic squares, which point out an inner dynamics of an encounter with Jesus, reveal what has (or hasn’t) became a share of characters. Evangelist Luke underlines complexity of human personality which is being touched and healed by God, but this can be possible only when a person goes out of its own cognitive limitations, exceeds its own self and allows intrinsic transformation.

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