Dissertationes Paulinorum, 2018, Tom 27

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    Dzieło Duchowej Adopcji Dziecka Poczętego w kościele pw. Ducha Świętego w Warszawie
    Tomczyk, Marek (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 2018)
    The idea and practice of Spiritual Adoption is like an answer to the Fatima call of the Mother of God to the Rosary prayer, penance and reparation made for sins that offend her Immaculate Heart. The initiative of this work was born in 1987 when in the January issue of the „Rycerz Niepokalanej” (Knight of the Immaculate) Paweł Milcarek published a text of daily prayer regarding the spiritual adoption of conceived children in danger of abortion. The Pauline Fathers from the Holy Spirit church in Warsaw became interested in the idea. All in all, it is a personal nine-month prayer for one person in order to save the life of one conceived child, whose identity is known only to God. The adoption commitment precedes the respective promise. With time, the practice of this kind of prayer has spread all over Poland. Currently, this phenomenon is also known in Europe and on other continents. In the Church of the Holy Spirit in Warsaw, up to ten thousand people have taken over the spiritual adoption. The full name of the initiative is: Spiritual Adoption of the Conceived Endangered Child. It is in the official letter of the Holy See of April 25, 1994 addressed to the prior of Jasna Gora, Father Szczepan Kosnik (under this name Pope John Paul II granted her an apostolic blessing). The presented text also contains interesting testimonies of people who have undertaken the spiritual adoption. They are proof that the initiative in question brings real effects not only of a religious nature. Above all, it awakens people’s consciences and shapes the spirit of responsibility for the lives of conceived children.
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    Kategoria sprawiedliwości rozdzielczej według Akwinaty i Jana Pawła II
    Mazur, Jan (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 2018)
    The published text consists of two main parts: 1. Iustitia distributiva according to St. Thomas Aquinas; 2. John Paul II on distributive justice. St. Thomas Aquinas defines justice as: suum cuique or suum cuique tribuere (give everyone what he deserves). However, distributive justice (iustitia distributiva) is only one of three categories of justice. In addition to the distributive justice of Aquinas, he also lists exchangeable justice (iustitia commutativa) and legal or general justice (iustitia legalis). This term fits into a rich tradition. It can be found in the writings of Plato, Aristotle, Cicero, St. Ambrose, St. Augustine, as well as in Roman law. Aquinas thought has been recognized in the pastoral teaching of St. John Paul II. He enriched the teaching of St. Thomas with his own reflections, which situate themselves in the stream of Christian personalism. Distributive justice refers to the relationship: community (family, state, church) ‒ individual (human person). According to him, iustitia distributiva means that the common good serves everyone (it is not only about the division of goods and money, but also about the legal order of this division). Its observance expresses genuine concern for satisfying the basic needs of individual people and gradually eliminating differences in their economic and social status. The concept of distributive justice is a rather theoretical construction. Nevertheless, it demands implementation in almost every area of human life. St. Thomas and St. John Paul II are both aware that basically there is no pure iusticia distributiva. It must be considered in the context of different types of justice (for example, general justice or social justice). In addition, the complementary relationship between distributive justice and charity is important.
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    Kara śmierci według Katechizmu
    Mazur, Jan (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 2018)
    Pope Francis instructed to change the paragraph 2267 of the Catechism of the Catholic Church. From a moral point of view, he considered the death penalty unacceptable. Here is the current content of the paragraph: Recourse to the death penalty on the part of legitimate authority, following a fair trial, was long considered an appropriate response to the gravity of certain crimes and an acceptable, albeit extreme, means of safeguarding the common good. Today, however, there is an increasing awareness that the dignity of the person is not lost even after the commission of very serious crimes. In addition, a new understanding has emerged of the significance of penal sanctions imposed by the state. Lastly, more effective systems of detention have been developed, which ensure the due protection of citizens but, at the same time, do not definitively deprive the guilty of the possibility of redemption. Consequently, the Church teaches, in the light of the Gospel, that “the death penalty is inadmissible because it is an attack on the inviolability and dignity of the person” [cf. Francis, Address to Participants in the Meeting organized by the Pontifical Council for the Promotion of the New Evangelization, 11 October 2017: L’Osservatore Romano, 13 October 2017, 5] and she works with determination for its abolition worldwide.
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    Gorzkie żale przybywajcie! Kazania pasyjne wygłoszone w bazylice na Skałce
    Mazur, Jan (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 2018)
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    Poszukiwanie podstaw współczesnej meta-fizyki Boga
    Handzel, Michał T. (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 2018)
    According to modern quantum physics, the movement of elementary particles is induced by such factors as gravity, beta decay as well as nuclear and electric forces. Naturally, there may be many other reasons that influence the aforementioned movement and whose existence remains unknown even despite having at our disposal all current knowledge. Nonetheless, we know that our reality at the quantum level is in constant motion – which basically means that, regardless of either direct or indirect causes that keep activating it – while it needs to be recognized that, logically speaking, there must be some essential cause that puts “all the machinery” into motion. Thus, it can be considered legitimate to make use of “the argument of motion”, a concept elaborated by Saint Thomas Aquinas, to discover the properties of the above-mentioned cause. However, one must reject the physics used by the medieval philosopher and construct a metaphysical reflection on modern quantum physics. As a result of such consideration, we start to envisage the first cause that can be characterised as completely devoid of any movement as well as being beyond time and change; in additon, it has always existed and can never cease to exist while its presence is referred to as both simutaneous and invariable. It has no complexity but is rational at the same time.
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    La figura del re e del signore nella parabola nel Vangelo di Matteo 18,23-35, come l’immagine del Cristo misericordioso
    Gronowski, Dariusz (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 2018)
    Publikowany tekst jest niemal dosłowną wersją pracy semestralnej, napisanej pod kierunkiem profesora Henry Pattarumadathila SI, podczas studiów z egzegezy biblijnej w Papieskim Instytucie Biblijnym w Rzymie. Jej Autor wychodzi od stwierdzenia, że Ewangelia Mateusza jest par excellence Ewangelią „kościelną”. Ukazuje bowiem prawdę o królestwie niebieskim, które zawarte jest w Kościele, choć nie ogranicza się wyłącznie do eklezjalnej rzeczywistości. W szczególności ważne znaczenie ma przypowieść Mt 18, 23-35. Analiza egzegetyczna tego tekstu prowadzi do wniosku, że przestawiona w nim postać Króla i Pana jest obrazem Boga. Analizując treść fragmentu, jego strukturę językową i narracyjną, jak również kwestie leksykalne nietrudno obronić tezę zawartą w tytule artykułu. W analizowanej przypowieści Ewangelista zdaje się wskazywać na ideę miłosierdzia Bożego, odsłaniając prawdę o Bogu jako o niewyczerpanym źródle dobroci i miłosierdzia. Przestawione postacie, sceny wydarzeń i rodzaj literacki prowadzą do konkluzji, że Król reprezentuje Boga, który objawił się w osobie Chrystusa.
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    Uczta dla biedaków w konstantyńskiej Bazylice św. Piotra w Rzymie na podstawie listu św. Paulina z Noli do św. Pammachiusza
    Degórski, Bazyli (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 2018)