Resovia Sacra, 2002-2003, Tom 9-10
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Pozycja „Saeculum Christianum”, R. 10 (2003), nr 2, ss. 352.Mandziuk, Józef (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)Pozycja Ks. Józef Łach, Człowiek a kultura, Rzeszów 2004, s. 260.Garbarz, Andrzej (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)Pozycja Ks. Cz. S. Bartnik, Dogmatyka katolicka, t. I (RW KUL, Lublin 1999, ss. 861) i tom II (RW KUL Lublin 2003, ss. 1057).Buczek, Jerzy (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)Pozycja Ksiądz Profesor Bolesław Radomski (1904-1956)Story, Marek (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)Father Bolesław Radomski was born 31 X 1904 in Jasło. His father – Michał – was a gymnasial teacher. His mother’s name was Józefa (maiden name – Heymo). In 1925 he got doctorate from philosophy and three years later he got promotion on doctor of theology. Then he wanted to increase fis knowledge of St. Thomas’ philosophy. In 1927 in Lwow he was consecrated as s priest. On May 1945 there was finished his habilitation work. On December this year this work was approved. In 1946 he was nominated as a principal of the faculty and section of the fundamental theology on The Catholic University in Lublin. During his scientifical work in Lublin he engaged attention to both: making systematically the act of belief and methodical working out a new branch of theology – religiology. He tried to give the proper methodology for this science. On The Catholic University in Lublin he was the guide of 15 licency works and 9 doctotal dissertations, mainly from eclesiology and religiology. Fr. Prof. B. Radomski died tragically 27 IX 1956 being knocked down by a drunk driver. During his burial, Fr M. Rechowicz said, that Fr Radomski had been typical researcher. He wasn’t a ”compilator”. He was completely oryginal. In looking for the truth his streak was great courage and pioneer’s fantasy. He was buried in Lublin. All his scientifical work is 6 dissertation, printed articles and 29 typing works. They are in KUL Library.Pozycja Prawa i obowiązki szafarza sakramentu pokuty w prawodawstwie KościołaGlinkowski, Benedykt (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)Pozycja Instytucja separacji małżeńskiej w obowiązującym prawie kanonicznymGołąb, Jan (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)Pozycja Zasady stosowania prawa kościelnego – wybrane aspektySteczkowski, Piotr (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)Pozycja Opieka wychowawcza nad dziećmi upośledzonymi umysłowo do 1989 rokuSzluz, Beata (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)The purpose of the present article is to present an issue of development of educational care over mentally handicapped children till the year 1989. For education since a very long time occupied one of the main positions among social tasks, but initially it referred only to the individuals who didn’t vary from standard. Educational care over mentally handicapped children goes back to not so distant times. Importance of educational and rehabilitation work with these people increased and unquestionable dynamism of mental handicap gives hopes of achievements in this field. The reason of this situation is a development of an idea of humanitarianism, social readiness to help people who are weaker and less proficient. Furthermore, a scientific progress is essential as well as social and economic considerations. Subjective treatment of a human being’s development, positive thinking concerning chances of development of an individual as well as focus on possibilities of realisation by each person is an appeal, law and a duty that is noticed in individual and social aspect.Pozycja Praca w procesie wychowawczymJaniga, Waldemar (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)Pozycja Akceptacja wartości ostatecznych przez młodzież szkolną w Krośnie na PodkarpaciuMierzwa, Janusz (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)In the period of the unification of the continent as well as the global processes, people seek for universal values that could be the basis of future union if the nations. During the two thousand years of Christianity, the Church has established main rules that remain the same until today. On the other hand, they occurred to be flexible and easily adaptable to changing historical and social conditions. The extreme and instrumental values are closely connected and they come from differences between religions. Simone Weil tries to put them into one system which he calls “the process of becoming rooted”. The system is an inner hierarchy that allows us to keep the right direction of behaviour, having in mind transcendental side of life on one hand, and being in touch with every day life on the other, despite the fact these two exclude each other. In 1997 the author of the article, carried out a survey concerning the level of recognition of the extreme values. On the basis of the answers of High Schools’ students on Podkarpacie Province, he tried to define the place of religious values among the extreme values and what is the level of recognition of religious truths among young people in Poland.Pozycja Znaczenie wartości podstawowych w społeczeństwie obywatelskimKoral, Jarosław (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)In the conclusion based on the conducted analyses we should emphasize that the lack of basic values such as: justice, tolerance, freedom of speech, freedom of assembly and patriotism can lead to the creation of the inhumane and intolerant society which can relatively easy degenerate into totalitarianism. The presence of the objective basic values related to the dignity and the rights of the human being seems to guarantee proper and fair common life structures. Only democracy which accepts basic values and provides the possibilities for realizing them in all countries and in all fields of life, can be acknowledged to be true.Pozycja Pułkownik Kazimierz Iranek-Osmecki i jego służba ojczyźnieOzga, Ryszard (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)Pozycja Saletyńska Szkoła Apostolska w Puźnikach (1906-1911)Wisz, Piotr (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)Swiss Saletinian priests arrived to Kraków in 1902 to learn the Polish language in order to undertake in the future ministration among the Polish people in the USA. In 1904 they sent several boys from Galicia to the Apostolic School in Belgium counting that after completing it, they would enter the congregation. Soon, because of many volunteers declaring their will to become a Saletinian priest in the future, the Saletinian priests decided to open the Apostolic School in Poland. Aiming at this, in summer 1905 they took over a parish in Puźniki in the Lvov Archdiocese with consent of Archbishop Józef Bilczewski, establishing there the first Saletinian formation house in Poland. In March 1906 the Saletinian priests opened the Apostolic School in Puźniki in a renovated presbytery. Priest Salomon Schalbetter became its Director, whereas priests Antoni Zehner (1907-1910) and Franciszek Dantin (1910-1911) became its prefects. Eight Saletinian priests and several lay persons taught at this school. The Saletinian institution was a secondary private school without public rights, it also prepared initially its students for future monastic and priest life in the Saletinian congregation. In the years 1906-1911 thirty eight students attended the school in Puźniki, the majority of them coming from Galicia from the Lvov Archdiocese. Later thirteen small seminarists entered the noviciate, whereas six ones become the Saletinian priests. In October 1911 considering local conditions, the Saletinian priests transferred the Apostolic School from Puźniki to a newly built school-monastery complex in Dębowiec near Jasło.Pozycja Książę Jerzy Ignacy Lubomirski (1687-1753) i jego fundacje pobożneNabywaniec, Stanisław; Zych, Sławomir (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)Pozycja Polityka władz państwowych wobec wizytacji biskupich w diecezji sandomierskiej w latach pięćdziesiątych XX w.Stanaszek, Bogdan (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)Pozycja Biskupi metropolii warszawskiej wobec spraw niepodległości Polski (1916-1918)Mandziuk, Józef (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)This article illustrates in a synthetic way the attitude of Warsaw metropolis bishops towards Poland regeneration after the one-and-half-century captivity. Hierarchs, together with Warsaw metropolitan archbishop Aleksander Kakowski at the forefront, published letters and proclamations to the clergy and the faithful depicting in them a vision of the regenerated Homeland. Their words were cloaked with „great politics” being manifested among others in the suggestions on establishing the government or setting the parliament. The archbishop Aleksander Kakowski, the member of the Regency Council, took a leading part in getting bishops together from all partitioned sectors in Warsaw and initiating patriotic services. His attitude towards the State’s independence issues was a good example for other Polish bishops, each of whom was a distinguished personality.Pozycja Sztuczne zapłodnienie w probówce dobrem. Dla kogo?Katolo, Artur J. (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)The author of this article deals with the practical aspects of the artificial insemination. Artificial fertilization techniques, FIVET in particular, create the gap between procreation and the conjugal act. The Congregation for the Doctrine of the Faith claims that dignity of the human being demands that a child should not be the final product of the more or less advanced biomedical techniques. If the child is a technological product and not the fruit of the act of the spouses’ union then the child is deprived of the equal personal dignity towards parents and doctors. As a product, the child must fulfill parents’ needs. The child in this context is a plan to be pursued, which can be controlled and verified. Sad and numerous cases prove that the child conceived with FIVET was rejected after having been diagnosed to be ill or handicapped. These are the consequences of the production logic, which forms the basis for depriving the conceived child of the right to be accepted as a human person. The child is perceived as the product which aims at satisfying parents’ expectations. It is the technocratic authority imposed by adults who bring down themselves to the level of being gamete or biological material providers.Pozycja L’importanza dell’incarnazione del Figlio di Dio nel “Commentarius in Epistulam ad Romanos” dell’AmbrosiasterTyburowski, Krzysztof (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)Anonim z IV wieku zwany Ambrozjastrem jest jedynym ortodoksyjnym teologiem zachodnim epoki patrystycznej, który skomentował całość Corpus Paulinum. Cała struktura historii zbawienia zajmuje więc w jego teologii kluczowe miejsce. Wcielenie Syna Bożego jest momentem centralnym dziejów zbawienia i Ambrozjaster podkreśla jego osobliwość. Niniejszy artykuł prezentujący myśl Ambrozjastra w wyznaczonej kwestii analizuje odpowiednie fragmenty jego Komentarza do Listu Św. Pawła do Rzymian. W analizie dostrzega się najpierw podkreślaną przez starożytnego Autora prawdę, że Syn Boży był zawsze obecny w historii zbawienia, także Starego Testamentu, moment wcielenia stanowił natomiast punkt kulminacyjny. Artykuł następnie ukazuje przekonanie Ambrozjastra, że Stary Testament jasno przepowiadał wcielenie Chrystusa. Starożytny Anonim widzi zapowiedzi wcielenia w wydarzeniach starotestamentalnych i dokonuje ich analizy opierając się na słowie – kluczu semen, widzi je ponadto w proroctwach i tutaj w swojej analizie opiera się na słowie petra (lapis). Motywem wcielenia jest odkupienie rodzaju ludzkiego. Ambrozjaster jednak stwierdza, że służy ono także manifestacji Boga w historii ludzkości oraz pokonaniu szatana. Ten ostatni element jest mocno podkreślany. Ambrozjaster czyni to, analizując Pawłowe zdanie in similitudinem carnis peccati odnoszące się do kondycji ciała Chrystusa, które stało się udziałem Syna Bożego po wcieleniu. Ten aspekt ukazany jest w końcowej części artykułu.Pozycja Duch Święty a Wcielenie Syna Bożego w nauczaniu Jana Pawła IIBuczek, Jerzy (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)Pozycja Kościół a prawa człowieka. Teologia wobec wyzwań współczesności na podstawie analizy dzieł wybranych Waltera KasperaPodhorecki, Norbert (Instytut Teologiczno-Pastoralny im. św. bpa Józefa Sebastiana Pelczara w Rzeszowie, 2003)