Teologiczne Studia Siedleckie, 2014, R. 11
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/35941
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Pozycja Sakramentalny charakter Słowa BożegoMatwiejuk, Kazimierz (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2014)The subject of the article is a relation between a word of God and a sacrament. Pope Benedict XVI talks about the sacramentality of the word of God. Some theologists identify the word of God with the sacrament. The sacramentum futuri category is helpful in understanding this problem. It includes words of the Bible as well as described facts in terms of Jesus Christ. His types are facts connected with creation and biblical history of Israel. Sacramentality of the word of God is noticeable in his creative power as well as in his prophetic and sacrifing power. Sacramenta futuri have been filled with the incarnation of Son of God and his paschal mystery. Incarnate Word became the sacrament of God. Incarnate Son of God set seven holy sacraments. He made them the source of sancifying power. They are transmission of mystery of incarnation and Passover of Logos.Pozycja Bóg błogosławi rodzinę, Analiza teologiczna Ps 128,4-6Mazurek, Piotr (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2014)The article raises an issue of the meaning of a blessing in human’s life. For the blessing is a source of all the well-being and it influences the relationship between people. The Word of God serves its mission on Earth by completing Creator’s plan for the world and for human beings. All the nations will go to Syjon to pay homage to God who blesses them from above. It is a blessing which prolongs life, bestow children, who bring happiness and glory, on parents. God, like father, rises His children, like Jahwe shapes His Chosen Nation. For a child, according to the Old Testament, is the most beautiful gift from God to a man. Childlessness was found to be a disgrace and lack of the blessing. Peace according to the Bible does not mean only the calm life and the lack of wars. It means a well-being, a man’s harmony with all the nature, the God and a man-himself. It also means the proper relationship within the family. Such a meaning of a peace is a complete happiness given by God.Pozycja Biblia w filmieKrawczyk, Roman (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2014)The author of the article The Bible in Film makes an attempt to define a biblical movie as well as specify what conditions it should meet. Additionally, the author discusses selected films devoted to biblical issues, concentrating on Christ and Mary in particular.Pozycja Troska o stałą formację intelektualną młodych prezbiterów w kontekście nowej ewangelizacjiCelary, Ireneusz (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2014)Pozycja Duch pokuty i wezwanie do nawróceniaSobolewski, Zbigniew (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2014)The need of being purified of sins, reconciled with God and willingness of having the wrongs committed repaired, has always been present not only in Judaism and Christianity but also in all other religions. The Old Testament shows the Chosen Nation’s sinfulness, the mystery of its iniquity as well as the ability to do penance and be converted. Various penitential practices are its expression. Among them a distinctive place is given to fasting, prayer and almsgiving. The Old Testament speaks about God who is full of mercy and forgives those who repent and shows them His love. Jesus began his teaching with the call to repentance and penance. Christianity has accepted penitential legacy of the New Testament and that of the first Christians, creating numerous pious practices and devotions for the benefit of the spiritual revival. In the course of the ages the spirit of penance in the Church has developed and in various ways enlivened hearts of the faithful. This article deals with the spirit of penance in the Old and New Testament. It also analyses penitential liturgy and ascetic practices that were in support of spiritual revival. The final part points to the most popular contemporary penitential acts and devotions that prompt repentance among the faithful.Pozycja Współczesne formy solidarności z ubogimiKruczyński, Dariusz (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2014)From the very beginning, the Roman Catholic Church supported the poor. At the basis of fundamental option for the poor there is the will of Christ who had unconditional love for the poor, the sick, the disabled and those people who needed spiritual and material support. Aid can be provided in many ways, paying attention to the effectiveness of its help. We know, however, that not every way is an actual aid. Helping can cause harm. That is why the Church teaches that there is a need for a new imagination of mercy as well as new forms of solidarity with the poor. In this article we focus on the geography of the poor’s world, looking for the answer to the question: what kind of new problems and challenges are arising as a result of contemporary material, cultural, moral and spiritual poverty? In what spirit should employees and volunteers of Caritas help? We refer to the three theological virtues presenting them as the foundation of Christian solidarity with the poor. Finally, we pay attention to the formation of religious attitudes of Caritas workers, to enable them to avoid effectively the danger of secularism. Therefore, we suggest taking into consideration new forms of solidarity with the poor.Pozycja Podstępne wprowadzenie w błąd jako przyczyna nieważności małżeństwa. Doktryna i orzecznictwoWierzchanowski, Rafał (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2014)In the 1983 Code of Canon Law, the legislator included several legal norms meant to guarantee the freedom of choice of the spouse. One of such regulations (norms) can be found in c. 1098, which states that a marriage is invalid in the following situation: A person contracts invalidly who enters into a marriage deceived by malice, perpetrated to obtain consent, concerning some quality of the other partner which by its very nature can gravely disturb the partnership of conjugal life. The aforementioned canon is somewhat of a novelty in relation to the 1917 Code of Canon Law; therefore, the Tribunal of the Roman Rota played an important role in determining its legal content. The decisions made by the Tribunal have not only become an example for lower level tribunals, but they have also pointed to certain threats associated with the understanding and application of c. 1098. Nowadays, the content of this canon encompasses the following elements, the importance of which was clearly emphasized and indicated by the legislator: deceptive action and its goal, error caused by deception, and the quality of a person which by its very nature could severely disrupt the partnership of conjugal life. Furthermore, the error described by the canon must be not only concomitant (error incidens), but also antecedent (error antecedens, causam dans), as the former one does not oblige the other party to enter marriage. It is also important not to confuse an error with ignorance or a condition. Regarding the quality of the other person which by its very nature can gravely disturb the partnership of conjugal life (consortium vitae coniugalis), the legislation points to several elements, such as: sterility (c. 1984 § 3 of 1983 CIC), advanced proclivity towards alcohol, drug abuse, pregnancy with another person, severe moral or financial burden arising from a spouse’s current lifestyle, venereal disease, prostitution, heavy sentence of imprisonment, impotence (different from impotence defined in c. 1084 § of 1983 CIC), religious and moral qualities, disposition towards work and sloth, validity of baptism, performed abortion, bad character, epilepsy, mental disorders, willingness to adapt to a culture different from the culture of a person’s homeland, medical diploma, virginity, false pregnancy, drug addiction, acceptance of the Christian faith, infidelity, paternity towards a nasciturus, and various other diseases.Pozycja Próba przedstawienia genezy eksklaustracji „ad nutum Sanctae Sedis” w Kościele łacińskim na tle troski prawodawcy kościelnego o ochronę „vita communis” (can. 594 CIC)Bider, Marcin Piotr (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2014)Pozycja Arcydzieło El Greca „Ekstaza św. Franciszka”Mirończuk, Robert (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2014)The painting of El Greco The ecstasy of St. Francis of Assisi is sitting in a museum of Diocese of Siedlce. It is painted by Domenikos Theotokopulos who was born in Crete. He worked in Toledo. He created 130 paintings because of his interests of Saint Francis. The painting The ecstasy of St. Francis of Assisi presents him at a moment of spiritual admiration. It is an expression of astonishment and love for God who gives him stigmata. The wounds left in Christ’s body by the Crucifixion have evangelical dimension. People watching the painting are invited to preach the Gospel by modest lives permeated with love for God and disinterested love for people.Pozycja Różnorodność form muzycznych w zbiorze „Panu memu śpiewać chcę” ks. Zbigniewa Piaseckiego (1916-2011)Szczeblewski, Łukasz (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2014)According to the music, religious folk songs are not a homogeneous material. The repertoire of religious songs disseminated in many editions is characterized by stylistic and formal diversity. The example of such a set is Rev. Zbigniew Piasecki’s collection “I want to sing for my Lord”. This article is a presentation of the musical forms included in the collection. At the beginning, the forms of verses and choruses were discussed. Afterwards, differentiation of the verse forms was shown by the presentation of one-, two- and three-part composition. The next step was the presentation of the hymns that are a special kind of the verse songs. Then, the psalms that belong to a group of refrain songs were discussed. The following part of the article presented the liturgical masses. The final part discussed the wide range of religious songs, that can be found in Rev. Piasecki’s edition. The variety of the music forms shows the diverse nature of songs included in this edition. However, the further study of the detailed aesthetic and liturgical assessment of the repertoire contained in the collection are required.Pozycja Duchowieństwo polskie i rok 1905 w świetle raportu konsula francuskiego d’Anglade’aWojda, Jacek (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2014)Pozycja Sport w nauczaniu Kościoła katolickiegoGomółka, Łukasz (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2014)This article is an attempt at analysis of the catholic Church’s position on sport activity. The starting point is a brief discussion of the relation between theology and sport. Next, there are given reasons why Church of first centuries was reluctant to sport activity. But already St. Paul referred to sport competition in order to show what is the meaning of christians’ life. In the next part, there are presented examples of how truly interested in sport were both laity and clergy catholics in the eighteenth and nineteenth centuries. Since the beginning of twentieth century sport activity has been mentioning in the statements of the Church authorities. This paper is also showing an attitude of Popes of twentieth century to sport activity. In conclusion, there is pointed out how sport can be useful for man and what kind of sport can be an effective tool for evangelization.Pozycja Tomasza z Akwinu koncepcja stworzenia jako metafizyczna teoria pochodzenia bytu przygodnegoStolarski, Grzegorz (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2014)This paper presents Thomas Aquinas’ concept of creation as a metaphysical theory of the origin of being. The concept of creation was investigated mostly as a theological problem but in Aquinas’ thought (also when it is used in the theological context of his works) it is understood as a metaphysical explanation of existence and plurality of contingent beings. Creation is a way of explanation how the First Cause acts and how this action results in the existence of numerous accidental beings. Creation is not a natural transformation or a production of something on the basis of the previous elements. It is a “production” in being (productio in esse) with no previous conditions (creatio ex nihilo). The formal end of the creative action is the act of existence (ipsum esse) of accidental beings. The creation of accidental beings generates mutual relations of the Creator and the created beings.Pozycja Janusz Mariański, Praktyki religijne w Polsce w procesie przemian. Studium socjologiczne, Wydawnictwo Diecezjalne i Drukarnia w Sandomierzu, Sandomierz 2014, ss. 392.Konieczny, Mariusz (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2014)