Studia Gdańskie, 2008, T. 23
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/27087
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Pozycja Lee Strobel, „Dochodzenie w sprawie Stwórcy. Dziennikarz bada dowody naukowe przemawiające za istnieniem Boga”, tłum. z ang. J. Kajfosz, Wydawnictwo Credo, Katowice 2007, ss. 394.Świeżyński, Adam (Gdańskie Seminarium Duchowne, 2008)Pozycja Zbigniew Igielski, „Sikhizm”, Wydawnictwo WAM, Kraków 2008, ss. 136.Romejko, Adam (Gdańskie Seminarium Duchowne, 2008)Pozycja François Boespflug, „Karykatury Boga. Potęga i niebezpieczeństwo obrazu”, tłum. z fr. Monika Szewc, Wydawnictwo W drodze, Poznań 2008, ss. 184.Romejko, Adam (Gdańskie Seminarium Duchowne, 2008)Pozycja René Girard, „Początki kultury”, tłum. z fr. Michał Romanek, Wydawnictwo Znak, Kraków 2006, ss. 274.Romejko, Adam (Gdańskie Seminarium Duchowne, 2008)Pozycja Tadeusz Biesaga, „Elementy etyki lekarskiej”, Medycyna Praktyczna, Kraków 2006, ss. 192.Meller, Jacek (Gdańskie Seminarium Duchowne, 2008)Pozycja Ubaldo Terrinoni, „C’è l’aldilà? Indagine biblica sulle ultime realtà dell’uomo”, EDB, Bolonia 2006, ss. 199.Dańczak, Andrzej (Gdańskie Seminarium Duchowne, 2008)Pozycja Simone Maraldini, „Teologia ed ecologia”, Morcelliana, Brescia 2005, ss. 224.Dańczak, Andrzej (Gdańskie Seminarium Duchowne, 2008)Pozycja Ks. Franciszek Drączkowski, „Poza Kościołem nie ma zbawienia. Ujęcie graficzne”, Wydawnictwo Bernardinum, Pelplin 2008, ss. 197.Cichosz, Wojciech (Gdańskie Seminarium Duchowne, 2008)Pozycja Europas Heterotopien. Die Zumutung von Gottes Orten in den Zeichen der ZeitSander, Hans-Joachim (Gdańskie Seminarium Duchowne, 2008)Pozycja Przemoc religijna w Indiach na przykładzie sytuacji społeczności chrześcijańskiejRomejko, Adam (Gdańskie Seminarium Duchowne, 2008)Mohandas Karamchand Gandhi (1869-1948) was an important Indian thinker, statesman, and nationalist leader, who was also known as Mahatma Gandhi. After his return to India in 1915 Gandhi led nationwide campaigns for necessary social reforms and for achieving the independence of India from the British domination. Gandhi practiced non-violence (ahinsa) and truth (satja) in all situations, and advocated that others do the same. This was the reason Gandhi also came under some political fire for his criticism of those who attempted to achieve independence through more violent means. The constitution of modern India provides for freedom of religion and the national government generally respects this right. However, some state governments enacted and amended „anti-conversion” laws and the forces of law and order often do not act enough to counter attacks against religious minorities, e.g. Christians. Christianity, which has been part of India for nearly two thousand years, affirms and contributes to the pluralism of India. Of late the Christians are victims of extremists. Members of their community have been murdered when they were serving the poorest in the land. Some have been humiliated, raped, insulted and their properties have been destroyed. Some extremists promote „Hindutva”, the ideology that espouses the inculcation of Hindu religious and cultural norms above other religious norms. Although the „anti-conversion” laws do not explicitly ban conversions, but in practice they favor Hinduism over minority religions, and represent a significant challenge to Indian secularism.Pozycja La kenosi del Verbo incarnato come ispirazione dell’uomo sulla via della conversione in F. DostoevskijPenke, Andrzej (Gdańskie Seminarium Duchowne, 2008)Przebóstwienie człowieka, czego wzorcowym przykładem są bohaterowie pozytywni u F. Dostojewskiego, najlepiej wyraża chrystologiczny wymiar tajemnicy obecnej w człowieku, możliwość realizacji bóstwa w człowieku, współpracy człowieka z Bogiem. Warunkiem takiej współpracy – dla Autora rosyjskiego – jest doświadczenie swojej nędzy i grzechu, swojej niewystarczalności i bezradności, czyli doświadczenie prawdy o sobie bez złudnego i zafałszowanego oblicza. W tym doświadczeniu i odarciu się z własnego „ja” następuje wejście na ewangeliczną drogę nawrócenia. To na tej drodze bohaterowie Dostojewskiego spotykają Chrystusa, odkrywają swoją pierwotną niewinność, czystość, i tylko na tej drodze są zdolni do przyjęcia własnego grzechu. Wymiar soteriologicznej miłości jaśnieje w tajemnicy uniżenia Chrystusa. Zstępuje On w infernalne głębie egzystencji, aby przezwyciężyć moc zła i ciemności. Uniżenie i opuszczenie ma sens zbawczy i wyzwalający. W dramacie uniżenia Chrystusa bohaterowie Dostojewskiego odkrywają piękno swojego człowieczeństwa. U Raskolnikowa efektem tego będzie doświadczenie łaski skruchy, wewnętrzne zmartwychwstanie duszy i nawrócenie bohatera oraz okazanie miłości Soni. W kenotycznej wizji Boga-człowieka przejawia się Jego największa miłość. Bóg nie odrzuca człowieka, lecz przez Chrystusa dosięga go nawet w stanie dobrowolnego odwrócenia. Tylko w ten sposób może wyzwolić ludzką wolność od jej własnego zniewolenia. Nawet na dnie upadku i zamknięcia w sobie człowiek może odnaleźć Boga. U Dostojewskiego kenotyczna wizja Boga rozjaśnia tajemnicę człowieka jako istoty wolnej, a zarazem potrzebującej zbawienia. Cierpienie ogołacania, które często dotyka bohaterów Dostojewskiego, a które włączone jest w kenozę Chrystusa na krzyżu, jest bolesnym, ale koniecznym etapem tejże drogi, przede wszystkim po to, aby zostały dostrzeżone i usunięte nieświadome i podświadome przeszkody na drodze zjednoczenia z Bogiem, prowadzące bohaterów Autora ku „duchowemu zmartwychwstaniu”.Pozycja Klasztor cysterski w Oliwie jako nośnik kultury muzycznej na PomorzuJasiewicz, Jan Jerzy (Gdańskie Seminarium Duchowne, 2008)On the eve of the second millennium monastic orders were the carriers of musical culture. One of them was the Cistercian Order, whose rule gave a special importance to music and singing. The centre cultivating musical tradition of the White Monks in Pomerania was Oliva and the peak development of music in Oliva was under the administration of Abbot Jacek Rybiński (1740-1820). At this time the great organ was built there and a vocal and instrumental group, praised for a very high standard by music critics from nearby Gdańsk, was established. This was also the time of artistic work of Father Urban Muller, a great composer whose vocal and instrumental pieces clearly belonged to early classicism and combined the baroque traditions with the latest musical developments, proving his considerable accomplishment. All these facts reflect a great solemnity with which the Abbey of Oliva approached all the issues connected with the musical culture of this place.Pozycja Niektóre słabości polskiej formacji seminaryjnej – uwagi na marginesie dyskusji „Jak formować przyszłych formatorów?”Socha, Jacek; Świeżyński, Adam (Gdańskie Seminarium Duchowne, 2008)Pozycja Jak formować przyszłych formatorów? – dyskusjaBramorski, Jacek; Krauze, Filip; Meller, Jacek; Ogórek, Placyd Paweł; Socha, Jacek (Gdańskie Seminarium Duchowne, 2008)Pozycja Kapłan jako duszpasterz i formator osób terminalnie chorychWilczyński, Krystian (Gdańskie Seminarium Duchowne, 2008)When contemplating the question of suffering and dying, the Church’s Magisterium emphasises the need to address an issue of priestly ministry to the terminally ill. This service manifests itself mainly in the broadly understood spiritual care which is a part of pastoral activities. The dynamic growth of the system of palliative care presents the Church with the need to find new ways of accompanying the people at the end of their life. The pastoral care, provided by priests as a part of palliative care, is realised in many areas of their priestly work. First of all it concerns the patients, but also the family members, the people offering medical service, the volunteers and other members of the palliative care centres.Pozycja Stała formacja duchowa kapłana w dążeniu do mistycznej świętościUrbański, Stanisław (Gdańskie Seminarium Duchowne, 2008)Theologians focus their attention on the aspect of integrating ministry, that is pastoral love, with the priest’s personal sanctification. Thus they view priesthood as the source of the priest’s holiness and his formation of mystical life. What is new is the combination of a function of a prophet and a personal sanctification of a priest-prophet which should determine the prophetic nature of priestly holiness. Consequently the priest must perform his prophetic function in such a way that it constitutes the foundation for his pursuit of holiness through words and actions. Only fulfilment of the pastoral function creates the need for a holy life since it expresses spiritual life and pastoral love. The most important for priestly holiness is prayer, which is the foundation for the development of mystical life. This is why pastoral love must not only be preceded by the prayer life but also must be based on prayer as the foundation of communion with God. And the contemplative prayer is the highest form of such union. Through contemplation the priest achieves a mystic communion with God, a complete unity with Him, which results in the growth of spiritual life leading him to the experience of God. This proves that spiritual life has a mystical aspect and is not merely a form of ascetic life. Priestly pursuit of holiness is a way of mystical life as a natural process of developing his sanctity. Thus the priest’s spirituality is based on his mystical life which requires ongoing formation.Pozycja W poszukiwaniu istoty stałej formacji kapłańskiejOgórek, Placyd Paweł (Gdańskie Seminarium Duchowne, 2008)The ongoing priestly formation is an extremely important issue, especially in view of possible, slow dying out of vocation with its original enthusiasm and hopes. The author examines the question of anointed formation starting with its foundation, namely the content of God’s call directed at man, the experiencing and conditions of fulfilment of this calling, the awareness of the gift of priesthood and the tasks it involves. The formation itself has been presented in various aspects, with a special emphasis put not only on the call to priesthood but also the call to holiness, as mentioned in the Apostolic Exhortation “Pastores dabo vobis”.Pozycja Formacja do celibatu kapłańskiego jako element przygotowania do posługi duchowego ojcostwaJahns, Robert (Gdańskie Seminarium Duchowne, 2008)The threats connected with a distorted experience of sexuality in celibacy and a great responsibility for the Church and one’s own vocation, together with the demand for priestly maturity, require from the priest a thorough preparation and constant care. In this respect the Church’s Magisterium stresses the crucial importance of proper preparation for celibacy through seminary and ongoing formation. In the course of this educational process, every seminarian, and later ordained presbyter, should reach such spiritual, human, intellectual and pastoral maturity as well as psychophysical integration that they will allow him for a full realization of the idea of spiritual fatherhood in the community. The result of a successful formation process is a pastoral care with which the priest devotes himself to the ministry for his ecclesial community.Pozycja Związki nieformalne jako współczesne wyzwanie dla działalności formacyjnej KościołaKołkiewicz, Adam (Gdańskie Seminarium Duchowne, 2008)Since informal relationships pose a serious challenge for the Catholic concept of marriage, it is vital to identify the problem and to be able to confront it with a sacramental marriage as the foundation of Christian family. In the contemporary, open and democratic society we can’t allow public authorities to institutionalize informal relationships through granting them a status equal to a marriage or a family. Nor can we allow for making them equal to a family based on marriage. Consequently, today’s world assigns priests an enormous task to adequately prepare young people for adult life.Pozycja Wychowanie i formacja chrześcijańska ludzi dorosłych a misja duszpasterska KościołaPrzybyłowski, Jan (Gdańskie Seminarium Duchowne, 2008)The vocation of lay believers is to build the God’s Kingdom by participating in the life and mission of the Church through the ages. Their activity is such an inherent part of the Mystical Body of Christ that, in a way, it becomes integrated into the redemptive mission of the People of God. However, even a mature Christian vocation of adults does not absolve them of responsibility for unceasing education and formation. The essential justification of ongoing nature of these processes results from their duty to learn and to find the true humanity and to pursue holiness. Being a man is just as important as being a Christian. And being both, a man and a Christian, is just as important as being a member of the Church. “Christianus cognoscitur amore, more, ore, re” (a Christian can be recognized by their love, manners, countenance and deeds) – thus it is the main objective of Christian formation and education of adults.