Studia Gdańskie, 2005-2006, T. 18-19

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    Giovanni Ancona, Escatologia cristiana, Queriniana, Brescia 2003, ss. 414
    Dańczak, Andrzej (Kuria Metropolitalna Gdańska, 2006)
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    Patrick Madrid, Why is That in Tradition? Our Sunday Visitor, Huntington (Indiana) 2002, ss. 223
    Dańczak, Andrzej (Kuria Metropolitalna Gdańska, 2006)
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    Troska duszpasterska Kościoła o osoby pozostające w związkach niesakramentalnych
    Skrzypkowski, Dariusz (Kuria Metropolitalna Gdańska, 2006)
    The profound social, demographic and political transformations that occur in modern societies have caused deep changes in human mentality, which results in a changed attitude to the questions of marriage and family. The Church feels obliged to ceaselessly confirm and remind the unchanging teachings of Christ concerning the sanctity and indissolubility of marriage. At the same time, it takes pastoral care for the people who live in non-sacramental bonds. The growing number of broken families and divorces has made the issue even more burning. Some bishops, priests and theologians show their pastoral care by searching for new, alternative solutions, both legal and moral. They aim at bringing at least some of the people living in non-sacramental bonds to full participation in the Church life and sacraments. However, at least for now, the Church has not approved these solutions.
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    Ojcowski wymiar posługi kapłana-spowiednika we współczesnym kontekście społeczno-kulturowym
    Lempart, Piotr (Kuria Metropolitalna Gdańska, 2006)
    Greatly inspired by the II Vatican Council, the recommendations of the Church Magisterium concerning the ministry of a confessor are really extensive. The conciliar documents, the allocutions of Popes’ and the dicasteries’ of the Holy See, they all testify to the topicality of the issue. It also has its reference to the crisis of fatherhood, which is becoming more and more noticeable in the modern world. Such crisis, often referred to as the “lost fatherhood”, poses a considerable challenge for priests, who in the sacrament of penance give people hope by showing them the paternal nature of God. The documents of the Church often stress that in hearing confessions the priest, who is the visible representative of Christ himself, faces the man who is often hurt spiritually and entangled in some difficult situations. Seen in this context, the confessor in administering the sacrament with paternal concern for the penitent, is to show the merciful nature of God the Father through becoming his clear sign. Moreover, every priest must be aware that the faithful asking for confessions very often bear the burden of the modern crisis of fatherhood. It could be claimed that in the contemporary socio-cultural context, fatherhood is flawed with a manifold crisis. The difficulty with understanding and experiencing fatherhood, especially in its spiritual dimension, afflicts marital and family life and thus affects the bringing-up of a next generation. The crisis of the man-father assigns priests a special task of rediscovering the true meaning of fatherhood. It is realized mostly in the ministry of the sacrament of penance, in which the confessor as the spiritual father brings man to the meeting with the merciful God.
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    Wychowanie do czystości w ujęciu Karola Meissnera
    Brzozowski, Piotr (Kuria Metropolitalna Gdańska, 2006)
    In his numerous publications on human sexuality, K. Meissner presents his wide experience of a physician and a theologian, enriched by the teachings of the Church. The quantity of his works and the growing demand for them proves the relevance of the question of chastity. It also proves the crisis of the modern man in his personal reference to sexuality. This crisis, discernible in society, results from a secular vision of human sexuality, which is promoted by the media and which does not refer to the values involving this field. The sphere of human sexuality must be properly shaped in the process of education. According to K. Meissner, it is important to base it on moral principles and the proper formation of understanding of one’s own sexuality. Only so formed can the man experience his sexuality in the right way and avoid getting addicted to sex, which may result from the sexual education promoted by the modern secular society. Thus the education of young people must be marked by a special concern about developing in them the attitude of a giver, since only this attitude excludes abusing another person for one’s own egotistic pleasure. If the egotistic attitude is developed already at young age, it has a negative effect on the whole adult life. And that is why young people must know how to react, if overwhelmed by weakness they get addicted to sexual experiences, and how to define their self-portrait of a man or a woman.
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    Nauczyciel jako osoba kształtująca proces moralnego wychowania młodzieży
    Marek, Zbigniew (Kuria Metropolitalna Gdańska, 2006)
    A teacher – educator performs first of all the role of a guide, a partner who accompanies his pupils in the process of shaping their mature personality. People often talk about forming the development of a person with physical, mental, moral and religious respects. It is important for a pupil to acquire the ability to understand the world, which will unable him to discover his place in it and the tasks which he faces. The acquired level of a person’s moral maturity is conditioned by the (full) level of interiorisation or internalization of commonly observed moral values It is all about acquiring the ability to act in accordance with accepted values, which were voluntarily recognized by a person as their own. Parallel to the acceptance takes place the process of absolutisation, which relies on selection and choice of superior values. In this process the teacher is very helpful to his pupil. He shows his student the superior role of nonmaterial values, the so-called higher, spiritual ones. The acceptance of God, yourself and the world and acting in the spirit of freedom without taking this freedom from others are vital.
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    Czytelność aksjologiczna nauczyciela-wychowawcy
    Cichosz, Wojciech (Kuria Metropolitalna Gdańska, 2006)
    Economic growth causes profound cultural, civilization and mental changes. The law of demand and supply is beginning to dominate all areas of life. The signs of alarming phenomena today are: negating the ontological difference between good and evil; rejecting objective difference between the truth and the false; questioning the rule and the aim; negating ontological constitution and structure of things. Nowadays we can observe the decline of authorities: scientism, hedonism and pragmatism are becoming the rules of life. However, we should not turn to despair. A special task and gift is the calling of the teacher, who should first of all be the witness, an authentic enthusiast, a person who loves what they are doing, a true man distinguishing between good and evil and the truth from the false. Personalistic formulating of the process of education and upbringing points at the passage from the model of a school-institution to the concept of a school-community.
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    Szczególne powołanie nauczyciela
    Góralczyk, Paweł (Kuria Metropolitalna Gdańska, 2006)
    A teacher’s special vocation is to educate in the spirit of values such as patriotism, social order, democracy, diligence, parenthood, etc. This is true especially now, when a lot of rules of traditional morality are broken and moral relativism is openly propagated. Young people search for the meaning of life. They need a teacher who will help them in defining the hierarchy of values which they will follow. The highest value and goodness is God. A teacher who is a Christian gives testimony to the truth and goodness not only by word, but also with his life.
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    O modelach strategii życia jako drogach do nieśmiertelności
    Świeżyński, Adam (Kuria Metropolitalna Gdańska, 2006)
    Death always concerns a specific individual who lives in specific time and place defining his earthly existence. A temporal nature of death transforms into spatial issue. The natural desire to prolong life becomes an effort that aims at extending life’s economical capacity. People, aware of their mortality, give time its measure by filling each moment with action and making it valuable. Thus, different roads to immortality can be assigned certain attitudes towards life. Their symbolic representatives are: pilgrim, nomad and monk. Adopting a particular life strategy that would fulfill its aim – immortality, largely depends on the individual perception of the concept of immortality. It may seem to be identical for all. In practice, however, there are many different ways of understanding and realizing this concept, and each of them outlines a different means-method of achieving its aim. And so, one can speak of “classical” immortality, which means a transition into a new existence, beyond time and matter, and of “postmodern” immortality, which is reduced to the Heraclitus’ ongoing process of change within the limits of the existing universe. Thus, in this case different roads do not lead to the same objective. Consequently, it is impossible to judge them and choose one, basing solely on the “landscape” and “way of traveling”. Decisive here is the nature of a destination point, the awareness of the long-awaited state. The only element that seems common for all potential life strategies adopted to reach immortality is the experience of death as something irreversible.
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    Bóg w filozofii nadziei Ks. Józefa Tischnera
    Konkol, Krzysztof (Kuria Metropolitalna Gdańska, 2006)
    John Paul II in his encyclical “Fides et ratio” points out that one cannot contemplate God as the only and highest truth basing solely on the faith. For the faith deprived of reason is distorted, naive and incomplete. Thus, when talking about God, one has to refer to rational, strictly philosophical arguments. So philosophy as a scientific discipline is faced with an important task. Not only should it explain the mysteries of the world and the supernatural to the man, but also it should make the world meaningful. This task is all the more essential in view of the recent crisis of hope, which is strictly connected to the crisis of the faith. For where there is no faith, there is no hope either. When discussing the nature of God as seen in J. Tischner’s philosophy, one should begin with the criticism of the tomist vision of God in order to move on to different presentations of God’s nature. For sure, the inspiration for the Cracow philosopher’s dissertation was the Epiphany, but also the man himself, who often lost asks about his identity. Man cannot be understood without Christ – God incarnated. J. Tischner seems to show different nature of God so that the man can see what should be his way to completeness, which is God himself – the Absolute. These deliberations also make us think about how God creates the relationship with man. Undoubtedly, J. Tischner’s philosophy of hope has its practical dimension as it shows the confused man how to live in order to “win” his life. Philosophy is a “dangerous” discipline because an honest searcher of the truth is obligated to act in accordance with what he has discovered, even if it means hardship and effort, which in fact make the man more human. But man is not abandoned in the pursuit of his vocation. He is constantly supported by the “Cause” of his existence. Sometimes it reveals itself as the „Highest Value”, lending its sense to other values, and at the same time to human efforts. Next time, it comes to man in the “Face” of another human being who yearns to love and to beloved. Finally, it manifests itself as “Grace”, which respects man’s freedom but fights for his salvation.
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    Chrystologia jako klucz do antropologii w dokumencie „Wspólnota i służba. Osoba, obraz Boga”
    Dańczak, Andrzej (Kuria Metropolitalna Gdańska, 2006)
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    Wymiar świętości i grzechu w Kościele proszącym o przebaczenie
    Dańczak, Andrzej (Kuria Metropolitalna Gdańska, 2006)
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    "Bo tak naprawdę, to myśmy nigdy nie uwierzyli" – problem braku wiary w twórczości biskupa Józefa Zawitkowskiego na przykładzie „Świętokrzyskich kazań radiowych”
    Majewski, Marek (Kuria Metropolitalna Gdańska, 2006)
    Many philosophers and theologians are inclined to grant literature, especially belles-lettres, the status of locus teologicus if it simplifies and in general, enables spreading faith. As a matter of fact, literature itself becomes this medium. It’s almost unlimited opportunities are possible due to the language of symbols, metaphors and images. “Świętokrzyskie radio sermons” (Świętokrzyskie kazania radiowe), especially those delivered by Bp.Józef Zawitkowski, have become an inherent part of the Polish religious literature. They have many qualities of literature, and at the same time, they bear a powerful testimony about faith. Bp. Zawitkowski’s message is to be interpreted bearing in mind the foremost objective, namely the growth and confirmation of faith. His preacher’s activity aims exactly at this. The ever-disturbing question of faith has given rise to some thoughts over the sermons that have drawn a response from the reality of the Polish Church. What justifies the choice of this particular preacher is a special importance of the issue in his homilies. The presented look at the question of faith is an attempt at filling the gap in the scientific analysis and research on “Świętokrzyskie radio sermons”. However, there still remains a lot to be done in this respect. Especially since they might become an important element in a discussion on the optimal solutions in the field of preaching.
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    L’idea dell’onnicolpevolezza nei “Fratelli Karamazov” di F. Dostoevskij
    Penke, Andrzej (Kuria Metropolitalna Gdańska, 2006)
    Dostojewski w swojej twórczości, poprzez losy bohaterów, stara się pogłębić obecną w tradycji rosyjskiej ideę, że „wszyscy są odpowiedzialni za wszystkich”. Jest rzeczą powszechnie znaną, że misterium zła obecnego w świecie i próba jego usprawiedliwienia osiągają w powieściach Autora niezwykły klimat dramatu. Problem cierpienia niewinnego, który zostaje poruszony przez Iwana, jak i problem cierpienia zawinionego, Dostojewski stara się rozwiązać poprzez ideę odpowiedzialności „za wszystko i za wszystkich”, czyli powszechnej winy i uniwersalnej solidarności w poniesieniu winy. A zatem społecznego wymiaru grzechu: zgrzeszywszy, każdy człowiek zgrzeszył już wobec wszystkich i każdy człowiek, choćby w czymkolwiek, jest winien cudzemu grzechowi. Najlepiej odnotowujemy to na przykładzie Dmitryja, który, jako niewinny, z pełną świadomością wyraża zamiar poniesienia ciężaru innych w odpokutowaniu nie popełnionej winy: „Ponieważ wszyscy są za wszystkich odpowiedzialni, także i małe, i duże dzieci, za wszystkich pójdę, ponieważ musi przecież ktoś pójść za wszystkich, Nie zabiłem ojca, ale powinienem pójść. Przyjmuję”. Dostojewski wyraża zatem w losie Dmitrija, jednego z bohaterów powieści „Bracia Karamazow”, ideę solidarności uniwersalnej w poniesieniu winy. Tylko Bóg jeżeli cierpi, to cierpi niewinnie. Dlatego na szczycie tej nowej skali wielkości stoi Jezus Chrystus, „Baranek bez zmazy", który, choć nie popełnił żadnego grzechu, cierpiał za wszystkie winy, „a Pan zwalił na Niego winy nas wszystkich” (Iz 53,6). Wszystkie cierpienia człowieka, także cierpienie niewinne, zostały objęte i przemienione zbawczym cierpieniem Chrystusa.
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    Terroryzm jako problem etyczny
    Moskiewski, Michał; Socha, Jacek (Kuria Metropolitalna Gdańska, 2006)
    Ethically and morally, terrorism is not a trivial phenomenon. The clear indication of evil in terrorism threatens not only man’s freedom deriving from human dignity, but also his personal and social life. However, most societies are not aware of the true evil of terrorism and they see it only as the killing of the innocent victims. In fact, the disastrous after-effects of terrorists’ attacks reach far beyond the suffering and death of the victims. From the perspective of social life, finding a solution to the problem of contemporary terrorism remains crucial. Actions undertaken by particular countries as well as the international community are limited merely to some short-term safety measures and prevention. As such, they can’t solve the problem. For first, we must realize and explore in depth the underlying reasons for terrorism. Only the full awareness of the “root of evil” will allow for actions that might help to eliminate this menacing and corrupting product of the “civilization of death”.
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    Święto Pûrîm znakiem ocalenia ludu JHWH
    Matysiak, Bogdan W. (Kuria Metropolitalna Gdańska, 2006)
    The holiday of Purim is undoubtedly a phenomenon. Like in the Holiday of Passover, one can see in it the miracle of the deliverance of Jews from an inevitable extermination. The motif of a danger of extermination and a miraculous deliverance is present in many biblical texts. It seems to be the leitmotif of the whole history of salvation. Besides some decisive and spectacular events, it is full of “miracles” of every day, which happen quietly and unnoticed. All these make up the incomprehensible miracle of God’s control over the history of an individual, a people and the whole world. For God controls the fate of each of them in such a way that their lots cross and intertwine, leading some to extermination and others to deliverance. In the case of Purim, both ways are commemorated as God’s care of his people.