Resovia Sacra, 2011-2013, Tom 18-20

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Teraz wyświetlane 1 - 20 z 29

Zatrudnianie nauczycieli religii w publicznym systemie oświaty
Winiarski, Marek (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Under the provisions of the state and church documents the analysis of the conditions and ways of employment of religion teachers in the public education system was done in this article. Religion teacher can be employed by headmaster of school who has to respect the principles of the Charter of Teacher. It can be done only on the basis of a personal canonical mission received from the diocesan bishop. Religion teacher can get this canonical mission only if qualified to teach religion in the public education system defined by the agreement between state and church in 2000. Employment of a teacher is established on the basis of appointment or contract of employment. In the case of replacement of an absent teacher employment is established for a limited period. Religious education in kindergartens and schools of all types take place twice a week (with children aged 3-4 years – about 15 minutes, with children aged 5-6 years – about 30 minutes) or two hours (school units) per week.
Sprawozdanie z V Seminarium Organowego. Rzeszów, 20 kwietnia 2013
Widak, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Muzyka organowa w liturgii
Widak, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
What is the point of performing organ music, music “without the words” in the liturgy? What is the function of instrumental music in the liturgy? What organ music can be performed in the liturgy? An attempt to answer these questions is the article “Organ Music in the Liturgy”. The author takes the issue of the place of organ solo music in the liturgy. The article consists of three parts. The first part discusses the organ music in church documents issued after the Second Vatican Council. The second one gives rules (criteria) for proper (correct) selection of organ music in the liturgy. In this section, the author draws attention to the organ music performed during the administration of the sacrament of confirmation, marriage and funeral liturgy. The last part discusses the organ literature useful to perform during the liturgy. Organ literature, which can be performed during the liturgy is very extensive. In the article the author confined himself to discuss Polish organ literature that is rich and informative. Organ music is an important part of the liturgy. It also participates in the double task of music in the liturgy, which is the glory of God and the sanctification of man.
Ks. Władysław Wilk (1926-1983)
Zych, Sławomir; Walicki, Bartosz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Rev. Władysław Wilk was born on 17 February 1926 in Niechobrz. In 1947 he passed his school-leaving examination. He studied in Theological Seminary in Przemyśl. 22 June 1952 he was ordained a priest. He worked as a curate in Dubiecko (1952-1954) and Łańcut (1954-1958). 28 April 1958 he became an administrator of the parish of Lutcza and on 19-20 April 1961 passed his parish priest’s exam. In 1963, he was honoured with Expositorio Canonicali. In 1968, he was appointed as vice dean of Strzyżów, in 1973, received the privilege of wearing a rochet and manteletta, and in 1979 he was appointed as canon of the Collegiate Chapter in Brzozów. In Lutcza Rev. Władysław was known as a responsible priest committed to his pastoral work. He started building a new church dedicated to the Assumption of the Blessed Virgin Mary and St. Joseph, which was achieved in the years 1957-1963, in spite of obstacles created by the communist authorities. He also restored the old wooden church built in the fifteenth century. He put particular emphasis on the catechetical work. In the opinion of superiors he was perceived very positively. As an administrator of the parish, Rev. Władysław Wilk was under the watchful eye of security bodies. In the years 1958-1983 he was repeatedly questioned by the Civic Militia of Jasło, Krosno, Rzeszow and Strzyżow. Rev. Władysław Wilk suddenly died on 4 January 1983, returning from a business visit to the Bishop’s Curia in Przemyśl. An autopsy revealed that the cause of death was liver tumor. The funeral was presided over by Bishop Ignacy Tokarczuk, the ordinary of Przemyśl. However, there are a lot of ambiguities connected with the death of Rev. Władysław Wilk. Many people still believe that the security apparatus directly contributed to it. Despite the passage of years, the memory of this priest is still alive and cultivated by the residents of Lutcza.
Wierzyć w Kościele – rozumność indywidualnego i wspólnotowego wymiaru aktu chrześcijańskiej wiary
Uliasz, Jacek (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Benedykta XVI wizja relacji ewolucja-stworzenie – regres czy kontynuacja?
Twardowski, Mirosław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
The Catholic Church has for decades raised in its teachings the issues of evolution and its relation to the creation. The theme creation/evolution was brought up by subsequent popes in their speeches and publications, especially by Pius XII (1950, papal encyclical called Humani generis) and John Paul II (1996, A letter to the Pontifical Academy of Sciences). Benedict XVII, too, did not avoid this interesting theme in his multi-year pontificate. In September 2006, the Holy Father organized a symposium in Castel Gandolfo that was dedicated to this topic. The symposium was chaired by a disciple and, at the same time, a close collaborator of Benedict XVII – the archbishop of Vienna, Cardinal Christoph Schönborn. He wrote the Foreword to the publication entitled Creation and Evolution. A Conference with Pope Benedict XVI in Castel Gandolfo which was the fruit of papers presented at the conference and discussions that were held afterwards. Therefore, Benedict XVI’s views on the theory of evolution should not be expressed in simple terms, stating that he is either for or against it. On the one hand, he notices the weak sides to this theory and regards it as insufficient in its scientific justification. On the other hand, he does not identify himself with its fundamentalist criticism. By making his comments on the subject in question, Benedict XVI confirms the standpoint of the Church which views that there is no discrepancy between the Christian doctrine of creation and the data from natural sciences.
„Civitas Dei” drogą do wiecznego szczęścia i pokoju w Królestwie Bożym
Szpyrka, Mateusz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Saint Augustine calls civitas Dei a civitas peregrina (pilgrimaging nation), which during pilgrimage in terrestial temporality, expects final God’s Son’s arrival. It means, it will change not only a human but also the Universe. It will be the moment of salvation, when God’s Country triumphs by turning from ‘the time of collapse’ into ‘the time of ‘God’s grace and redemption’, where the citizen of Civitas Dei will enjoy everlasting living in Heavenly Motherland. In the capture of Bishop from Hippon ‘Heavenly Kingdom’, eternal peace and happiness are reward for effort of pilgrimaging. This is why, saint Augustyn, in his philosophically-theological consideration to believing Christians, emphasizes the future vision as eternal living in God’s Kingdom, which is the last stage of historic procession of God’s Country – the place of eternal rest and fulfilment in God. However, one needs to remember that that era will come just after reaching an end of life, which is Final Judgement. This is a moment, when civitas Dei reaches his apogee, becoming the Saints Community, which has always been the goal of both the universe and the history. This is an ideal reality, space in which excellent, imperturbable peace determining the real happinness reigns.
Jaką teorię poznania wykładać w seminarium duchownym?
Sołtys, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
This article seeks to answer the question of what the theory of knowledge should be taught at the ecclesiastical seminary. The author points out a number of reasons that speak for the fact that the seminary should be taught the theory of knowledge of an objective nature. The article is divided into three parts. In the first part the author defines the concept of the theory of knowledge of an objective nature. The second part shows that when the theory of knowledge serves students of theology. The third section presents the truth of being as the primary category of epistemology of an objective nature.
Diaconato secondo Ignazio d’Antiochia
Selejdak, Ryszard (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Dla Ignacego posługa diakona w Kościele ma swój fundament w tajemnicy Chrystusa, który stał się Sługą wszystkich. On też stanowi dla diakonów źródło łaski i wzór do naśladowania. Z Listów Ignacego wynika, iż diakoni winni w swoim życiu postępować zgodnie z wolą Bożą, czynić aktualną misję Chrystusa, być nieustannie otwartymi na działanie Ducha Świętego, opierać swoje nauczanie na Ewangelii, w każdej sytuacji zachowywać się nienagannie, budować jedność i wspólnotę, być posłusznymi władzy kościelnej, być w stosunku do innych wspaniałomyślnymi, bezinteresownymi i pełnymi miłosierdzia, umieć dziękować Bogu za otrzymane łaski oraz ludziom za wszelkie wyświadczone dobro. Tylko diakoni prezentujący wspomniane cechy mogą skutecznie realizować posługę Słowa Bożego, godnie posługiwać przy ołtarzu, gorliwie czynić dzieła miłosierdzia, właściwie asystować biskupowi i być dobrymi pośrednikami między wspólnotami kościelnymi. Według Ignacego Antiocheńskiego diakonat ma dwa zasadnicze wymiary. Pierwszy z nich to misteryjno-społeczny. Jest on realizowany poprzez niesienie pomocy człowiekowi, ikonie i Ciału Chrystusa. Drugi zaś ma charakter misteryjno-sakramentalny i jest urzeczywistniany poprzez posługę Ciału Chrystusa eucharystycznego.
Biblioteka Wyższego Seminarium Duchownego w Rzeszowie: dwadzieścia lat istnienia
Przywara, Agnieszka (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Hugo Kołłątaj – kapłan, mąż stanu i polityk
Pociask, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Practical attitude towards gaining knowledge to change in the eighteenth century philosophy combined with radical quest for elimination of supernatural phenomena but primarily Christian virtues became a reason for revival and development of materialism as far as the view of reality and human person is concerned. Empirical-rational approach in science and hostile attitude towards Christianity can be related to French and English Enlightenment philosophers but not Polish. Polish Enlightenment philosophers were able to combine contemporary science fascination and philosophical thinking with earnest ecclesiasticism. This was evidenced by the fact that several outstanding Polish Enlightenment exponents such as Hugo Kołłątaj, Stanisław Konarski or Stanisław Staszic were faithful Catholic priests. Hugo Kołłątaj, as a writer and social activist, belongs to the group of well-known and prominent figures in the history of Poland. A large number of works were written about him. It is worth underlying that Kołłątaj was one of the thinkers who during the Enlightenment showed exceptional interest in human person problems. Not only his social and political activity but also scientific and literary work were inspired by the quest for the good of a human being and by the pursuit to discover the truth of human being existence. This thesis is an attempt to show Hugo Kołłątaj, one of the leading of Polish Enlightenment exponents. His political, social and educational activity didnt restrain him from reaching his aims which resulted from the fact that he was a Catholic priest. His 200th death anniversary in 2012 is reason enough to present his life and his activity in many fields.
Materia Eucharystii w Kościele pierwszych wieków
Pietrusiak, Paweł (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
The use of wheaten bread and wine of grape as the matter of the Eucharist is common among Christians and almost unanimously confi rmed since apostolic times. Evidence about the use of other products for the celebration of the Eucharist are extremely rare and typical of minor Christian sects that did not survive the confrontation with the common practice of the Church. The purpose of this paper was to show the existence of the particular Eucharistic practices in the ancient Christianity that have not been accepted by the great tradition. In the fi rst part of this article is discussed the problem of the products used by Jesus at the Last Supper and by the fi rst Christian communities. The second part presents the practice of some small Christian communities to use for the Eucharist products other than those confi rmed in the NT (additional cups of milk or honey, cheese, blood). At the end it appears that recourse to arguments from tradition to justify any possible changes of the matter is unfounded.
„W mocy Ducha Świętego. Księga Pamiątkowa dla Jego Ekscelencji Księdza Biskupa Edwarda Białogłowskiego z okazji XXV rocznicy święceń biskupich”, red. P. Mierzwa, M. Nabożny, Rzeszów 2013, s. 496, ISBN 978-83-936516-0-3
Pałęcki, Waldemar (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Ks. Witold Jedynak, „Lokalne społeczności parafialne w Rzeszowie. Studium socjologiczno-pastoralne”, Rzeszów 2012, s. 393, ISBN 978-83-7338-733-1.
Nabywaniec, Stanisław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Sprawozdanie z sympozjum naukowego „Świętować niedzielę” zorganizowanego w Rzeszowie 22 czerwca 2013 roku w ramach ogólnopolskiej kampanii Akcji Katolickiej
Nabożny, Marcin (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
„Nie można zdradzić Ewangelii. Rozmowy z abp. Ignacym Tokarczukiem”. Rozmawiał, wstępem i przypisami opatrzył Mariusz Krzysztofiński, Rzeszów – Kraków 2012, s. 136 + 40 wkł. zdj., ISBN 978-83-7629-348-6.
Nabożny, Marcin (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Świętowanie niedzieli w dziejach Kościoła. Wybrane aspekty biblijne i historyczno-prawne
Nabożny, Marcin (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Christians consider Sunday to be a Holy Day. In order to understand the meaning and essence of Sunday which distinguish it from the other days of the week, it is necessary to look at the process of its development in the history of the Church. The origin of celebrating Sunday goes back to the creation of heaven and earth, after which, on the 7th day, God rested (Gen 2, 1-4). The day was blessed by God and made holy in order to differentiate it from the working days. As such, this day is a feast of the Creator and His creation. Historical basis for the celebration of Sunday can be found in the Old Testament, where it was called the Sabbath. On this day, the Jews commemorated the creation of the world, the exodus of Egypt and the covenant between Yahweh and Israel. Old Testament Israelites understood the significance celebrating Sabbath had for their keeping faith in one God, their identity and maintaining the community. New Testament sheds new light on Sabbath through the person of Jesus Christ, who rose from the dead “on the first day after the Sabbath”. Hence, Sunday – the first day of the week, marked first by the resurrection of Jesus and then by His Christophanies and the Pentecost – has constituted a central point in the life of Christians ever since the beginning of the Church. First mentions of celebrating Sunday as Lord’s Day come from the apostolic times. They can be found in the writings of st. Paul (1 Cor 16, 2) and in the Acts of the Apostles (20, 7-14). First Christians considered taking part in the Sunday Eucharist, called, among others, the ‘breaking of bread’, a moral obligation. Eucharist remained a distinctive symbol of celebrating Sunday also in the post-apostolic times. Early Christian writers and Fathers of the Church deepened the theological understanding and meaning of this day (e.g. „Didache”, st. Ignatius of Antioch, „The Epistle of Barnabas”, st. Justin, Origen, Tertullian, st. Ambrose, st. Augustine). First legal attempts to regulate celebrating Sunday come from the 4th century AD. A new chapter in the history of celebrating Sunday in the life of the Christian community was started by the Edict of Milan, issued by the emperor Constantine in AD 313. It established Sunday as a national holiday. Ever since then, the law of the Church has included norms and regulations regarding the content and range of celebrating Sunday. The issue was raised during many ecumenical councils, but the first official bill regarding celebrating Sunday was included in the Code of Canon Law in 1917. The obligation to celebrate Sunday was also emphasized in the Code in 1983 and in the Catechism of the Catholic Church in 1992. ‘Dies Domini’ an apostolic letter promulgated by pope John Paul II in 1998 also played an important role in the shaping of our understanding of the theology of Sunday and of the basics of celebrating Sunday as the Lord’s Day, the Day of the Church and of the Man. In the 20 centuries of the history of the Church, celebrating Sunday shaped the spiritual culture of Europe and, as such, became a centuries-long cultural heritage of the Polish people. Attempts to abandon celebrating Sunday, not first in history, aim to undermine tradition and destroy family ties. In the 21st century, celebrating Sunday still remains a key element of Christian identity and culture.
Listening and Being Obedient to God in the Old Testament Following the Example of Abraham
Mierzwa, Piotr (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
Postać Abrahama i jego postawa zawierzenia Bogu jest jednym z ważniejszych tematów podejmowanych w Roku Wiary 2012/2013. Sylwetka duchowa patriarchy, została ukazana w oparciu o teksty biblijne Rdz 11,26-25,11 na tle historyczno-kulturowym Starożytnego Bliskiego Wschodu i rozpoczyna się od wyjścia, najpierw pod wodzą ojca Teracha z Ur, a potem już samodzielnie z Charanu do Kanaanu. W relacji duchowej to etap przejścia od wiary tradycji do wiary osobistej. Schemat artykułu został oparty na pierwszych wersach opowieści o Abrahamie Rdz 12,1-4, które wyznaczają całą strukturę i układ sagi Abrahama i jego rodu. Jest to Słowo Bożych obietnic i odpowiedź Abrahama w następującym układzie. Obietnica ziemi, obietnica potomstwa, obietnica błogosławieństwa, wiara Abrahama jako odpowiedź na te obietnice. Zmiana imienia Abrahama ukazana jest jako wyraz jego wiary i nowej funkcji społeczno-religijnej. Wiara ta jest poddawana próbie czasu, tradycji i opinii publicznej, jest doświadczana w gotowości ofiary syna obietnicy Izaaka. Posumowanie zostało ujęte w formie wniosków duszpasterskich.
Komunikacja interpersonalna i wzmacnianie logosfery jako priorytety dydaktyczno-katechetyczne Wyższego Seminarium Duchownego w perspektywie presji społeczeństwa informacyjnego, medialnego, sieciowego
Miąso, Janusz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
In 1985 John Paul II drew our attention to the power of revolution that was happening at the time and emphasized that ‘it is the revolution that brings the change of systems and transmission techniques but it embraces the whole world of culture, society, and the human spirituality. Consequently, it cannot apply its own internal rules but has to derive its criteria from the deepest human truth and the truth about the man created in resemblance to God.’ (John Paul II, 1985). Such statement sounds even more powerful today in the context of growing impact of media and, at the same time unproportionally quieter but growing at greater rate – the voice calling for more human societies and the defense of the most important of human values. The media constitute the power of self exciting technological development, more and more promotion campaigns, possibilities, more and more, and we more and more often do not manage to follow the novelties and sometimes we do not even want to. The youngest are very determined to keep up with the development and for them staying in touch on Facebook is more important than real contact. And we know that real face to face contact, a real look with deep and sensitive care of a parent about a child, a counselor about their ward, a man about a man cannot be replaced with any, even the latest and the most sophisticated electronic medium. Therefore, I would like in my short speech to invite you to taking greater care about the real interpersonal communication which is the key to all human and interpersonal processes. At the same time, I would like to emphasize the power of a live and beautiful speech which is vital in human and interpersonal communication.
Problem milczenia w przekazie społecznym
Kulig, Jan (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2013)
In this article the author points out the issue of silence in the process of communication. To achieve this goal he first presents the process of communication and then points to the role of silence in this process. Next he discusses the signifi cance of silence in modern concepts of social media and how it relates to the fundamental goal of communication: to serve humanity. Finally, the author points to the fact of misuse or manipulation of silence in the process of communication. The author drew inspiration from the teaching of Pope Benedict XVI, especially The Message for the 46th World Communications Day, 2012: Silence and Word: Path of Evangelization.

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