Veritati et Caritati, 2016, T. 6

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/3406

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Szafarz sakramentu święceń i kandydat do stanu duchownego w Kościele Polskokatolickim
Borówka, Błażej (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
The article shows us the function of the minister of ordination and the person candidate for the priesthood in the Church of Polish Catholic. We get to know who is the competent minister of all grades of the sacrament of Orders, and its tasks in the doctrine and discipline of the Church Polish Catholic. From the article we also who may be a candidate for the priesthood, recognizing the relevant legal criteria for doing so in the context of various degrees of priestly ordination. The last part of the article shows us the rights and duties of a deacon, priest and bishop.
Stan badań nad Tekami Patykiewicza w Archiwum Archidiecezji Częstochowskiej im. Ks. Walentego Patykiewicza w Częstochowie
Kapuściński, Jacek (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
Among priests in diocese of Częstochowa there are some who had taken up historical studies. One of them was fr. Walenty Patykiewicz (1903 – 1980), who devoted all his life to this branch. He had proper education towards this matter (doctorate in the History of Church), but first of all he is famous for the creation of Archive of Częstochowa Diocese and its head. All Patykiewicz’s private archive counting about 600 units was taken after his death by this institution. The set of these archival materials was separated and called Patykiewicz’s Folders. In 2010 – 2015 inventorying works were taken over them and they consist of distinguishing particular sections which contractually were called: (I) history of diocese of Czestochowa and (II) history of other polish dioceses. Next the works were concentrated on the first theme block which was divided into: (1) Diocesan institutions, (2) Offices and deaneries, (3) Parishes and places, (4) Clergy, (5) Orders and congregations, (6) Worship and pastoral work and (6) Others (materials to diocesan catalogues and seals, for instance). As a result of inventorying process 22 sketches in typing, 73 folders with historical materials and 5 copies of books were selected in the section: Parishes and places. Next stage of working over ordering this set will be taken in the second part of 2016.
Maluszyn i jego mieszkańcy w świetle najstarszej księgi metrykalnej (1637 – 1731)
Kopera, Łukasz S. (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
The oldest book of the parish Maluszyn register contains records of the baptized, marriages and deaths over the years 1637 – 1731. The book is an excellent source material to reconstruct the history of the parish and school Maluszynie, as well as the genealogy of its owners and ordinary citizens throughout the seventeenth century. Book stores Archives of the Archdiocese of Czestochowa father’s name Valentine Patykiewicz in Czestochowa (signature KM 641).
Biskup jako pierwszy katecheta w diecezji
Stypułkowska, Beata (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
According to Church documents, a bishop is obliged to proclaim personally the Gospel to the faithful. He has also the mission of bringing about and maintaining a passion for catechesis in his diocese by pertinent and effective organization. Therefore the presented paper first discusses the theme of proclaiming the Gospel, then touches the problem of managing the catechetical ministry by appropriate structures and appointed assistants, followed by the problem of the formation of catechists. The paper applies the method of analysis of the Church Vatican II and post-Vatican II documents. A series of conclusions and personal suggestions was presented, the latter – although based on the mentioned documents – still being rather propositions.
Biskup Stefan Bareła i świeccy
Terlecka, Wanda (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
Bishop Stefan Bareła, the third bishop of Częstochowa in 1964 – 1984, introducing the spirit of the Second Vatican Council to diocese, a lot of attention and work devoted to lay people in Church. A faithful to the rule “fides et ratio”, established the first theological college available for lay people too (currently High Institute of Theology) and Diocesan Studies of Family Life. He called the Second Diocesan Council in Częstochowa. He was actively open to academic lay youth, he led spiritually himself some groups of young people. For preserving the pastoral actions in Marian Diocese he introduced monthly all-night vigils in Jasna Góra Monastery, which he took part in.
Władza sądownicza – prawem i obowiązkiem biskupa diecezjalnego
Borówka, Błażej (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
The article shows fundamental rules concerning the judicial power of diocesan bishop. The holy law and duty of bishop is judging the faithful and it is connected with his office. Aspects which are connected with the office of bishop referring to the proper using the judicial power in diocesan Church were shown according to Code of Canon Law and other norms.
Kontakty biskupa Teodora Kubiny z duchowieństwem i wiernymi diecezji częstochowskiej w tzw. Kraju Warty w okresie okupacji niemieckiej 1939 – 1945
Kostrzewski, Paweł (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
The bishop of Częstochowa diocese Teodor Kubina organised religious demonstration in Częstochowa on 5th September 1939, just before the outbreak of war. By this demonstration, people wanted to reply to persecution of Catholic Church in Germany especially countering the worship of Mary of Częstochowa among Polish temporary workers and families living in Upper Silesia. Kubina expressed his worried about political situation before the Second World War. When the war out broke he came back from Koniecpol where he had stayed and he was in Częstochowa during all war. Częstochowa was in quite good situation because this city was in General Government where the conditions for Catholic church were relatively the best. Bishop Kubina and others bishops lost his right to rule the diocese area joined to the Third Reich. He couldn’t carried out the canonic visits and administer the Sacrament of Confirmation. He designated his representatives to control church issues and contact with German authorities. Fr. W. Przygodzki was the representative in the part of Czestochowa diocese joined to Warthegau, and when he went to General Government he was replaced by fr. Wtorkiewicz. On 25th May 1940 Kubina met with Hans Frank – general governor and wanted to persuade him to let Kubina move freely in area of diocese joined to the Third Reich. This meeting wasn’t successful. In this case the best alternative for contact with priests and secular people in the Third Reich were official and private correspondence. Bishop was informed about the religious situation in the Warthegau area. In the correspondence there were the following problems mentioned: the arresting, destructions and confiscation of Church possessions, absence during the Sunday Mass and services and renovations. Kubina asked priests not to leave their parishes but to stay with people.
Biskup Stefan Bareła – Pasterz oddany bez reszty Kościołowi
Mikołajczyk, Marian (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
Bishop Stefan Bareła was born on June 24 1916 in Zapolice near Radomsko. He took holy orders on March 24 1944. Bareła was appointed by John XXIII as an auxiliary bishop in Diocese of Częstochowa. He took the holy orders of bishop on January 8, 1961. Three years later, on January 10, 1964 he became a bishop of Częstochowa. He has to fulfil the bishop’s mission in interesting, decisive in the history of Church, but difficult times. Undoubtedly, the Second Vatican Council was very important and giving the direction for the activity of Church up to these days. Bishop s. Bareła took part in three its sections. He lived its problems. He did everything to change the teaching of the Second Vatican Council into pastoral actions, to make the part of Church, which he was responsible for to realize Vaticanum II. He organized courses, pastoral days, meetings, debates approaching to learning the spirit and law of Vatican Council. As his great responsibility he treated the fulfilling in Polish Church the leadership of Marian Board of Polish Bishops’ Conference. This board worked out programs of pastoral work, especially marian one in Poland. The participation in its meetings as the chairperson in 1966-1984 was unquestioned. And at the end we should say about the responsibility for Church of Czestochowa. The political context cannot be omitted. Bareła started his service in Diocese of Częstochowa in the end of government of Władysław Gomułka, when Regigious Education lessons were removed from schools, when the permissions for building of churches were withdrawn, when new pastoral places were forbidden. Despite of it, Church lived, developed, there were new pastoral places, and new churches were built, the teaching Religious Education in parishes developed, because of Bishop’s determination and the involvement of lay people. The zeal of priests became very often their heroism. The words of Holy Father directed to Church in Częstochowa in three days after the death of Bishop Bareła were true when he said that Bareła was a man with great mind and heart, totally devoted to Church.
Łaska nawiedzin Kościoła częstochowskiego przez Piotra naszych czasów – Pielgrzymki Ojca Świętego Jana Pawła II i Benedykta XVI na Jasną Górę i do Częstochowy
Nowak, Stanisław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
Each Holy Father as the visible replacement of Christ on earth and Peter’s successor represents and own for the mankind great supernatural good. We can talk about the favour connected with visiting a country by Pope. In the deeper meaning we can talk about outer favour expressed in the conviction that “you have seen Lord Himself when you have seen Peter”. The Pope Paul VI wanted to visit Jasna Góra at the turn of 1965 and 1966 and later on May 3rd 1966. Unfortunately, it did not happen because of communistic regime. The first visit of John Paul II was on June 4-6 1979. In Poland, in Jasna Góra sanctuary, he said his appreciation to God for the gift of the papacy and the first time he called himself “a man of entrusting”. He told the Church in Częstochowa that “It serves the Church both in Poland and in the world as the diocese of Mary which fulfils exceptional mission, especially because of Jasna Góra” The second pilgrimage of John Paul II to Czestochowa was connected with the celebration of sixth centenary of presence of Holy Icon to Jasna Góra and it was on 18-19 June 1983. This visit made the Church in Częstochowa full of splendour. Holy Father said about its role in Poland forcibly. Actually thanks to Jasna Góra and the cathedral, Czestochowa deserves to be spiritual capital of Poland. On June 12, 1987 John Paul II visited Jasna Góra again. Then he asked Mary to be the Mother for first the Church in Czestochowa and later he added for all nations, for the Church, for People of God and for all mankind. The biggest event in favour of papal visits for the Church in Częstochowa from Holy father John Paul II was the Sixth World Youth Day on August 14-16, 1991, under the motto “ You have received the spirit of sonship”, and its heart was Jasna Gora. Year 1997 was the year of International Eucharistic Congress in Wrocław. Then the Church in Czestochowa had the favour of having John Paul II staying. It was on June 4th 1997. The word of “favour of visiting” for the Church in Czestochowa is very appropriate to coming John Paul II to Czestochowa in 1999, because at the beginning of planning this visit Częstochowa wasn’t taken under consideration. It was real saying goodbye to Jasna Góra. Holy Father Benedict XVI visited Archdiocese of Częstochowa on May 26, 2006, then it was its eightieth anniversary. So seven papal visits, not including spiritual one of Paul VI filled with glory the space of Church in Czestochowa, the glory of God, and on July 28 Pope Francis visited Jasna Góra.
I conflitti religiosi nella scena pubblica. Agostino a confronto con manichei e donatisti, ed. L. Alici, „Studi Agostiniani” 22, Città Nuova Editrice, Roma 2015, pp. 298.
Terka, Mariusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
Pomiędzy władzą a służbą – posługa biskupa w Kościele w świetle teologii św. Augustyna
Terka, Mariusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
Bishop should watch over entrusted him community of Church and takes care of their good in special way. Elevation special for this office should not be the pride but should enable him to realize caring watching over good of the faithful. That is why the elevation is real dignity which is entitled to have upper place in Church, but only because of good of community entrusted his care. The pastoral care becomes the power of ruling and managing Church. It is expressed by passing the orthodox education and punishing the sins of members of Church, by reprimanding and encouraging. But bishop is not over Church, but is one of its members and as a leader is followed by the Christ’s disciples, leading them. The real leader, so leading shepherd and guard can be only who serves all those who follow him and by doing this is good example and leader to follow. That is why the dignity of bishop office and elevation connected with it is fulfilled only thanks to humble service towards Christ’s disciples. Holding the office of bishop is accompanied by the temptation of self-elevation and its source is hubris. It happens when bishop pays people’s attention to himself and yields the temptation of human honours and ruling instead of concentrates them on Christ. Then the size of the office becomes pomposity and the leading of Church becomes only ruling. This pompous ruling needs to be accepted by bishop’s subordinates. This specific and watching from subordinates’ point of view for of acceptance which works in this type of system is called by St. Augustine flattery. The remedy for the illness of pomposity of power is humble worshiping of God and the appreciation for given grants and the memory about sinfulness, but mainly love Christ and Church which orders to forget about ourselves and take care of the others. Love does not remove from the office of bishop the aspect of power, but makes him realize himself as the service for good of other members of Church community. Thanks to it the power stops to be only ruling but becomes caring about the good of others. Love lets him lead Church in proper way and be real bishop in Church.
Świętość Matki Teresy z Kalkuty
Urbański, Stanisław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
The article shows the crucial foundations of Mother Teresa of Calcutta holiness and the outline of her way to the holiness which was the way towards God’s love. It contains 4 elements: the meeting God, work for the others, love the Creator and serving Him in the other person, which arises from love God Himself showed in the person of Jesus. Mother Teresa realized her mystical life by serving the poorest. Her spirituality makes achieving of mystical holiness not as heroic actions but as total devotion to God’s love, so becoming merciful as He is. The descriptions of the nights of darkness are the evidences about Mother Teresa’s mystical unity with God. This state of purifying makes her thirstier for God and forces her to service the poor. It is the purified love in the night of darkness which leads her to total devotion to God’s will. The poor is somebody who shows the disinterestedness of God’s love in radical way. That is why Holy Teresa distinguished material poverty from the spiritual one. But she paid more attention to the second one, which is visible in special way in eastern countries. Mother Teresa thinks that the more revolting work for the poor is, the deeper must be the faith of person and in the same way the offering to the poor one. Doing this work because of love to Jesus, Christian reaches the “key” to the holiness.
Obowiązek rezydencji biskupa diecezjalnego w aktualnym prawodawstwie Kościoła
Wieczorek, Michał (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
Current legislative norm codification describing legal obligation of diocesan bishop’s residence has shaped for ages. The author reminds the most important historical documents concerning the pointed obligation, and tries to explain in the postcode documents published by popes and The Holy See, what is contrary to the obligation of residence and to make him visible guarantee of pastoral care of people of God.
Z dziejów Częstochowskiego Seminarium Duchownego w Krakowie (1926 – 1991)
Związek, Jan (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
According to Canon Law every diocese has to own Seminary, where future priests should get the proper theological knowledge and spiritual formation. Establishing with the force of Pope Pius’s XI bull Vixdum Poloniae unitas diocese of Czestochowa did not own seminary in its area. That is why the first bishop of Częstochowa dr Teodor Kubina purchased area from Observants in Cracow near Wawel, where the building of seminary was built. Since 1926, clerical students studied philosophic- theological subjects in the department of theology at Jagiellonian University in Cracow. During the Second World War the building of seminary was taken by German officers and clerical students studied secretly living in different places of Cracow. After the finishing the war, supervisors and clerical students went back to their building. The lecturers were in the department of theology at Jagiellonian University. After the eradication of this department, bishop Zdzisław Goliński created studium domesticumin in Seminary in Częstochowa. The scientific and educational classes were run by priests from Czestochowa. After some time bishop Stefan Bareła joined Seminary with Papal Theological Department in Cracow and next with Papal Theological Academy in Cracow. Such corporation remained in the same state after building of Seminary and moving it to Częstochowa in 1991. Seminary was blessed by Pope John Paul II.
Moja posługa w archidiecezji częstochowskiej
Depo, Wacław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
Katecheta powołanym do świadczenia o Chrystusie
Długosz, Antoni (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
The passing of faith is always on the personal level. In the process of realisation of catechists’ vocation is necessary to shape the conscience and the development of their personal features like: teachers, tutors and witnesses. A catechist is chosen and provided by Church the mission of preaching the God’s word. They are chosen and sent to give the testimony of faith. By testifying to the Saviour they have to live in the friendship with Christ. A catechist should be the person of conscience, meet with God’s word by reading and contemplation, meditation and praying and have proper spiritual formation, the level of moral life, emotional maturity in order to pass the truths of faith.
Służyć Bogu i ludziom
Długosz, Antoni (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
Relacja arcykapłan – kapłani według Drugiej Księgi Machabejskiej
Laskowski, Łukasz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
The article shows the problem of Archpriest – priests relation in The Second Book of Maccabees. A hagiographer shows it in quite stereotypical way. If archpriest is just (Onias III), priests are eager. If he is sluggish or follows Hellenism (Iason, Manelaus), priests abandon their cultural duties. In this background Judah Maccabee seems to be a prince and priest who by achieving the power brings the original spiritual good of priests. For the hagiographer the office of archpriest shows not only cultural authority but pastoral one and his particular role is to take special care of priests.
Czy nuncjusz i delegat apostolski muszą być biskupami? Próba odpowiedzi na pytanie
Lewiński, Przemysław August (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
From time to time the public opinion is interested in a special way of the papal diplomacy. In fact, its importance and significance are for centuries widely known and respected. Therefore, in that discussion there is no shortage topics concerning the involvement of the laity in the mission of the papal legation. This article does not handle mentioned issue directly, but consider it from a little different point of view. It tries to answer the question posed in the title: Is Nuncio and Apostolic Delegate must be bishop? The current practice of the Holy See presupposes automatically the Episcopal ordination of the newly appointed Nuncio or Apostolic Delegate. However, after a legal and theological analysis, it can be stated, that is not necessary for them to be bishops. This article highlights the fact that the tasks facing Nuncios and Delegates are not connect directly to the authority of the Holy Orders. Their personal dignity of Archbishop results, however, for historical, ecclesial and diplomatic reasons. That’s why seems possible that in the future the currently practice would be changed.
Społeczne nauczanie biskupa. Między teologią a katolickim paradygmatem
Łuczak, Marek (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2016)
Catholic Church considers the teaching of faith truth as the one of basic missions, which it is called to. Among subject mentioned from the pulpits or lecture rooms, mostly there are dogmas arisen from Christian morality. Because of the fact that everybody is involved in interpersonal relations, such subjects can be social issues as well. It was defined differently during the ages. The accents moved from economical to political and even ecological issues. In the process of confrontation with social matter we experienced the involvement of both national and local Church. In the case of this last activity it is consider the person of bishop and his teaching, which concerns most often the local issues.

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