Veritati et Caritati, 2015, T. 5

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Z dziejów obchodów jubileuszowych Kościoła częstochowskiego
Kapuściński, Jacek (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Szkolnictwo i opieka społeczna u Kanoników Regularnych Laterańskich obediencji kłobuckiej
Kopera, Łukasz S. (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Canons Regular of Lateran appeared on Polish territory at the turn of the XI and the XII centuries. The activities of the order concentrated on the cloister as well as on ministration which were accomplished through administering the parishes, learning and teaching, hospital management, promoting culture and art and economical initiatives.
Fundacja 21 – piękno człowieczeństwa w cierpiącym
Listwoń, Aleksandra (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Betel – prześwit miłosierdzia
Marciniec, Jacek (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Miłosierdzie zawsze spełnia się w miłości. Kilka myśli na temat miłosierdzia
Nawracała, Tomasz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Great Jubilee of Mercy opens to Church the opportunities of thinking about the idea of mercy, once again. The history of Church is the history of mercy, as it was noticed by the Pope Francis, and the life of every person is included in this history. Everyone is touched by God’s mercy. This experience of mercy is undoubtedly unchaining from evil and sin. Is it the final of God’s acting? But God is love in His nature and all is done by Him is because of love. Is mercy and love connected with each other? Do they have mutual impact on each other? The author of this article tries to answer these questions pointing the mutual bond connecting mercy and love and underlying the specificity of mercy experience in the perspective of God’s love.
Świętowanie Miłosierdzia Bożego w Dzienniczku św. Faustyny Kowalskiej i praktyce życia Kościoła po pontyfikacie Jana Pawła II
Nowak, Stanisław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
According to s. Faustine the celebration of Divine Mercy is connected with praising God and worshiping His never ending merciful love. It should arise in people truly joy and lead to trust merciful Jesus, total surrendering Him and putting people, families, communities and parishes in His Divine Mercy. She sees this holiday as the time of taking from Divine Mercy in the order of sacramental life, especially by the Penance and the Eucharist. The living with the truth about Divine Mercy should arise in people true joy. This day should be special time of preaching Divine Mercy and huge inspiration for practising the Works of Mercy. The public confession and preaching of Divine Mercy should be high lightened on this day, with special prayers for mercy for the world, supported also by mortifying. Among prayers there are four which are preferred: the contemplation of picture of Merciful Jesus, liturgy from Mercy Sunday, The Chaplet of Divine Mercy and novena before Mercy Sunday. Public preaching of Divine Mercy should be realized by media, works of art and culture and deeper theological reflection, development of evangelising church service in the liturgy of home Church-family, and different kinds of apostolic groups and communities.
Opieka hospicyjna jako przejaw „wyobraźni miłosierdzia”
Olczyk, Arkadiusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
The Pope Francis announced the year 2016 the Holy Year of Divine Mercy. It is to be an exceptional time of “imagination of Divine Mercy” promotion. That is practice of active love of a neighbour. The idea of hospice care is also implemented into this perspective which roots reach into the ancient Christianity. The Church from the apostolic times took care of the poor and the sick. After the annunciation of Edict of Milan in 313, the Church started to do it in an organised way. The charity institutions were formed there and they were called xenodochiami. “The core” of these poorhouses was Christian divine mercy. Today hospice care is its resembling. It is adjusted to modern conditions, needs and possibilities of medicine. The pioneer of nowadays hospices was Cicely Saunders who founded the Saint Christoph Hospice in London in 1967 – it is the professional centre of care of the sick who suffer from cancer and are dying (so called terminally sick people). The activity of hospices does not only consist on terminally sick people. It takes care of the family before and after the death of their members, as well, in order to go through the period of mourning and orphanhood. The origins of the first Polish hospice reach to the early 1970s. Today there are several dozens of them in Poland, i.e. dozens of them in Poland, i.e.: in Częstochowa. Hospices engage doctors, psychologists, physiotherapists, priests, social workers and many volunteers. This “accompanying” of a dying person, of which Good Samaritan is the pattern (Łk 10, 30-37), is an example of an attitude towards to neighbours who suffer and prepare to death.
Pomoc na rzecz ubogich a miłosierdzie. Fundacja świętego Barnaby
Pabiańczyk, Michał (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Wspólnota chrześcijańska „Betania” jako znak i miejsce miłosierdzia chrześcijańskiego
Długosz, Antoni (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Bigger care of a young person, proper educational methods and creative therapy initiatives are needed because of the danger of drug addiction which children and youth are exposed to. In 1982 Fr. Antoni Długosz began his service in Christian community “Betania”. Its goal is giving a helping hand to people addicted to drugs. He has cared of this community to the present times already as an auxiliary bishop of Czestochowa archdiocese. The members of “Betania” try to live according to the rules of Gospel. There are regulations and strictly defined the day timetable, including therapy, work, rest and common pray. Qualified therapists and priests helping spiritually work in this centre. A lot of drug addicts from the number of 2000 people who were cured in “Betania”, have been set free from addiction.
Jan Paweł II – wielki prorok z wyobraźnią miłosierdzia
Duda, Marian (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Podróż bp. Teodora Kubiny do Ziemi Świętej w 1933 r.
Kapuściński, Jacek (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
After the first successful Polish National Pilgrimage to the Holy Land in 1929, it was decided in Polish Church that the second one this type would be organized. The date was set on the end of February and the beginning of March in 1933. The Polish Episcopate appointed bishop Teodor Kubina from Czestochowa the leader of this pilgrimage. The significant contribution in it was made by Catholic League from Katowice Diocese, which appointed travel agency “Frankpol” from Warsaw to organise it. 101 people, including 41 priests: (among others, Fr. Ignacy Grabowski, Fr. Bartłomiej Kubina, Fr. Antoni Marchewka, Fr. Michał Serafin, Fr. Jan Sowiński, Fr. Emil Szramek, Fr. Edward Tyszka, Fr. Michał Woźniak and Fr. Józef Żółtek). One of the participants was famous Polish poet Zosia Kossak. The presence of bishop Kubina was very important because he cared spiritually of whole this trip. The pilgrims travelled by train and ship. They visited Venice, Brindisi, Rhodos, Alexandria and Cairo. They stayed in Palestine on March 6th in Franciscan hotel in Jerusalem. They visited the most important places of Christian cult in the area during over a week. Next they went to Nazareth where they were staying for next three days. In this time they were going sightseeing, still remembering about praying. On the back way they visited Haifa, Alexandria, Athens, Istanbul and Constanta and next Lvov and came back to Katowice. Bishop Kubina was in Częstochowa in March 26th. The spiritual impressions which were experienced by pilgrims resulted in few reports on this trip and were reflected in particular life attitudes, which was proved by the fact that two priests who were pilgrims became later blessed ones, (Fr. Emil Szramek and Fr. Michał Wożniak).
Nieskończone miłosierdzie czy wieczne piekło?
Królikowski, Janusz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
The truth about the Divine Mercy is closely related to the priestly mission of Christ, perhaps it is the most related with particular human life, reviving hope that everybody is assigned to the participation in the salutary results of Christ’s work, so to the eternal happiness in heaven. But is it certain that everybody will reach heaven? It seems to some people, including known theologians, that the paradox suggesting itself to some extend between two basic secrets of the faith, it means between the never-ending Divine Mercy and eternal hell cannot be solved only by assumption that hell is eternal only nominally, not really. It would be only a simple hypothesis, having “pedagogic” features, but not eternal reality, because God “desires all people to be saved” (1 Tim 2, 4) – all, without difference. This solution, going along a line of final mercy showed to everyone without exception and difference, yet is too simple and deceptive. The invoking vi God’s desire of saving all people does not lead to the agreement of two unfathomable mysteries, which we are discussing about, but it means to sympathize illusory the Divine Mercy by elimination the mystery of hell. The followers of such conception see the reception in God unlimited mercy and eternal God’s punishment as contrary. In this article there is a criticism of surface contradiction between Divine Mercy and eternal hell, beginning with the notion of human freedom, of which the consequence is also the reception the existence of hell as rejected freedom carried out in choice evil against good.
Bóg jako światłość osnuta ciemnością znakiem miłosierdzia
Laskowski, Łukasz (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
The article shows the paradox of presentation of God’s revelation as light covered with darkness. The original literary genre connected the coming of God with spectacular nature’s reaction. A dark storm cloud as the clothes of God is one of the elements in this metaphor. It can be compared with the Sinai experience, which has got different origin, but used the same metaphor of God’s light worn in darkness. This mythological in sources paradox has its meaning in the history of salvation. Dangerous holiness of God and His transcend mercy is hidden in the dark cloud. In the same time it takes from darkness the odium of evil and chaos which are hostile to God and His creation. The last element are the possible reflections in personal spirituality, which shows God as intense light making the impression of darkness at the beginning.
Dyplomacja papieska w służbie miłosierdzia
Lewiński, Przemysław August (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Papal diplomacy fulfills many different tasks. They do not refer to economic matters but for ages it has been taking care of the individual human being. Papal diplomats represent not themselves but the Holy Father, who is personally responsible for all the Churches around the world. So that why their actions primarly should have ecclesial dimension. From this point of view papal diplomacy is made to favour mercy. It should implement substantial Christ appeal to make mercy deeds to the soul and to the body. Examples of such activities are different. They all have got common denominator – serving the human in the name of the Successor of Saint Peter. These tasks are so important because of forthcoming Holy Year of Mercy. Because the Holy Father emphasizes the obligation to show mercy, so his personal representatives should be the first who respond to His challenge. This article describes various forms of engagement in cause of mercy held by papal diplomacy. Examples of substantial action used here show us that papal representatives’ activities should be seen as the real service to the other human being.
Szkolne Koła Caritas jako forma współczesnego wolontariatu
Potyrała, Piotr (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Caritas School Clubs are modern form of Christian voluntary work of children and youth. Their members on the all levels of education (primary schools, secondary schools and high schools) are involved in a lot of charity actions organised for students, local community, parish, diocese and the victims of cataclysms. So their main goal is to obey the commandment of love and to help people in need. There are the following features of people involved in Caritas School Clubs: freedom, disinterestedness, regularity, the spirit of service, personal attitude to people and relations among them and religious motivation of work. Voluntary work in Caritas School Clubs let students develop altruistic attitudes and shape such values as civic sense of responsibility and participation in social life, concentring on a person, paying attention to the weakest and the most suffering people, disinterestedness in solidary acts, respect for other people.
Miłosierdzie drogą do świętości według św. Faustyny
Urbański, Stanisław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
The sanctity of mercy focuses on desire and longing existed in human depth, of which fulfilling is searched in Divine Mercy. The consequence of such searching is the receiving the mystical unity with God. The ties of merciful love in the process of human sanctification human, arising and developing as a grant from God, beams in works of mercy. Formation to merciful attitude and by mercy lets Christian reach holiness emanating merciful love to everyone. In the holiness understood in this way we can deal with the experience of Divine Mercy. Fruit of this is full spiritual life, so mercy is a way to achieving the holiness. That is why, we can come down holiness to words: merciful love. The way to holiness is the experiencing Divine Mercy, which should make the spirit of mercy in Christian. St. Faustine is an example of deep mystical life and her advice and description of personal experience of Divine Mercy is a „guide book” for those who want to achieve the holiness by practising of all ways of mercy. Saint woman in her Diary shows on her example both development of personal holiness up to reaching the spiritual nuptials in merciful love, and realising the ways of mercy springing from God’s merciful love.
Treści teologiczne poezji piosenek ks. Stanisława Jasionka
Urbański, Stanisław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
The author presents the theological content included in the poetry of Fr. Stanisław Jasionek’s songs – a priest of Częstochowa Diocese (born in 1952). He has written 80 songs, which are sang by bishop Antoni Długosz. These songs make receivers aware of the most important for people truths, giving spiritual experiences. They are some invitations to God’s love and a reply to it. They are about spiritual existence of people and their relation to God and the others. In his poetry Fr. Jasionek tells about God, about His love, about Mary and Saints, but mainly about people whose dignity is determined by love, faith and hope towards God Merciful Father. That is why the poetry of these songs plays evangelising and apostolic role, because their content touches the depth of sprit. The entrance to new interior leads to the discovery of God closure. The inspiration for these songs the author has got from the religious spirit, spiritual and Polish tradition. He tries to make people aware of love and faith in Divine similarity and teaches them Divine seeing the world.
La tutela del sigillo sacramentale secondo le norme della Chiesa
Wieczorek, Michał (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
Pio-Benedictine Code as the term determining the seal of confession used a word: sigillum and all people have to keep secret their knowledge of the sins of penitent, which they got because of their function or some circumstances. The essential difference in this matter has brought published by John Paul II Code of Canon Law. However in Polish translation of Can. 983 all people are obligated to keep secret the seal of confession, but legal norm requires only a confessor to keep the seal of confession (sigillum) and an interpreter and all others who have knowledge of sins from confession are obliged to keep secret (sectreum). So where is the difference between sigillum and secretum? In the outside matter there is any, and it is obvious that nobody can share the knowledge of the sins of penitent. There is a difference from the point of criminal law, because the Legislator provides some punishments for a confessor, who hasn’t kept the seal of confession in direct and indirect way, and there other punishments for an interpreter and people who has had the knowledge of the sins of penitent and have been obliged to keep silent.
Biblijne podstawy życia konsekrowanego, rad ewangelicznych i konsekracji zakonnej według Vita consecrata Jana Pawła II
Sroka, Adam Stanisław (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
The content analysis presented in the article focused only on fragments from Scripture which the Pope referred to directly or indirectly. The pattern of the life of Jesus and his disciples gave rise to the consecrated life. The fact that Jesus showed the disciples the lifestyle that He Himself lead does not result in the establishment of the very form of consecrated life, but is the source of its later, multifaceted development. The Gospel texts referred to by the Pope tell of the calling of the first disciples (Mt 4, 19, Lk 5, 11, Mk 2.14). Giving up everything and following Jesus is the right program for all those called and is valid for all times. Jesus expects consecrated persons to devote themselves entirely to Him, that is, to renounce everything. That’s what the disciples did: Mt 19, 27; Lk 18, 28; Mk 10, 28. Discussing the evangelical counsels, the Pope appeals to traditional biblical texts. Speaking about the purity of celibates and virgins, which is an expression of devotion to God with an undivided heart, John Paul II refers to the text in the Gospel of Matthew talking about voluntary celibacy (Mt 19: 10–12) and the letter of St. Paul to Corinthia (1 Cor 7), and stresses that the profession of consecrated persons assumes the existence of a peculiar gift from God. The model of living in poverty for consecrated persons is the person of Jesus, who “though he was rich [...] became poor” (2 Cor 8: 9). He especially highlights here the abasement (kenosis), of Jesus who became man. However, for the Divinity of Jesus to be fully revealed, detachment from earthly goods was necessary. The depth of his poverty is revealed in his perfect sacrifice of all that He possesses to the Father. This thought has been expressed more deeply in the seventeenth chapter of the Gospel of St. John, which the Bishop of Rome refers to when speaking of the consecrated life, which imitates the poverty of Jesus and confess Him as the one who receives everything from the Father and lovingly gives everything over to Him. Speaking of obedience for consecrated persons, the Pope refers to the obedience of Jesus, which is a fundamental value in his actions as the Savior of the world. In discussing this issue, John Paul II refers us to the four passages from Scripture (Jn 4, 34; 6, 38; Philippians 2: 7–8; Heb 10: 5: 7). A special text that was highlighted is the fragment from the fourth chapter of the Gospel of John used three times. Jesus said to them: “My food is to do the will of Him who sent me and to accomplish His work” (Jn 4, 34). Speaking about consecration, the Pope quotes excerpts about the Father calling Jesus (Acts 10: 38; Jn 10, 36), who being anointed by the Holy Spirit (Luke 4: 16–19), on His part consecrates Himself to the Father for humanity (Jn 17: 9). Jesus is the One whom “God anointed with the Holy Spirit and with power” (Acts 10: 38). The consecrated life’s sources lie in the example and teachings of Jesus. It is for this reason that there always were, are and will be people who are drawn by the eyes of the Master of Nazareth and give Him their entire lives. The question of the meaning of the existence of the consecrated life often appears in today’s world, which tends to judge the value of things and even people according to their immediate “usefulness” Many believe that it is “a waste” of human energies. But this problem, as the Pope notes, always existed, and the eloquent testimony to this is the episode of the anointing at Bethany (Jn 12: 3). Judas lamented over the huge waste, and Jesus replied, “Leave her alone!” (Jn 12: 7). John Paul II concludes that people who ask, „could we not utilize our lives in a more efficient and rational way for the benefit of society?” Jesus’ answer is: “Leave her alone!” The biblical motivation for the consecrated life presented in Vita consecrata therefore suggests the Gospel mystery, generosity and love.
Biblijna katecheza o miłosierdziu w okresie paschalnym w ramach katechezy mistagogicznej
Stypułkowska, Beata (Wydawnictwo Naukowe Wyższego Instytutu Teologicznego w Częstochowie, 2015)
On the occasion of the Year of Mercy, the present paper undertakes a reflection on the content of the biblical catechesis concerning mercy directed to the adolescents having received the Sacrament of Confirmation, as a contribution to the mystagogical catechesis. Mystagogical catechesis – according to the General Directory for Catechesis is the stage following the receiving of the Sacraments of Initiation, which helps in both interiorization of these sacraments and incorporation into the community. The Paschal Time which extends from Ash Wednesday to Pentecost favours the mystagogical catechesis, deepening the bond of the catechised person with Christ the Redeemer of man. It is also a great time for presenting the truth about the Divine Mercy.

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