Warszawskie Studia Teologiczne, 2002, T. 15
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Pozycja Papieskie pragnienie jedności. Doktrynalne wypowiedzi Jana Pawła II podczas pielgrzymek do Ojczyzny (1979-2001)Zembrzuski, Zbigniew (Wydawnictwo Archidiecezji Warszawskiej, 2003)Pozycja Martina Heideggera filozofia i etyka technikiWarzeszak, Stanisław (Wydawnictwo Archidiecezji Warszawskiej, 2003)Pozycja Kronika I-szej kadencji Warszawskiego Towarzystwa Teologicznego im. ks. Romana ArchutowskiegoWarzeszak, Józef (Wydawnictwo Archidiecezji Warszawskiej, 2003)Pozycja Ks. Antoni Tronina, Biblia w Qumran, Kraków: Enigma Press 2001, ss. 148Bartoszewicz, Dariusz (Wydawnictwo Archidiecezji Warszawskiej, 2003)Pozycja Ks. Mariusz Szram, Duchowy sens liczb w alegorycznej egzegezie aleksandryjskiej (II-Vw.), Lublin: RW KUL 2001, ss. 470Bartoszewicz, Dariusz (Wydawnictwo Archidiecezji Warszawskiej, 2003)Pozycja Pastoralny wymiar roku liturgicznegoSyczewski, Tadeusz (Wydawnictwo Archidiecezji Warszawskiej, 2003)Pozycja Poznać Jezusa Chrystusa w wierzeStrojny, Janusz (Wydawnictwo Archidiecezji Warszawskiej, 2003)The above article presents the problem of how to get to know Jesus Christ in faith. Indeed, the tenets of the Old and New Testaments make faith a requirement for the reception of the grace of salvation and for the opening of oneself to God’s life-giving influence. God alone is man’s guarantor of faith. Faith is a process in which the mind, the will and grace participate. This process assumes first of all the study of Christ as the Messiah and Saviour. Because of man’s deliverance from the existence autonomy and because of his submission to God’s influence, this goal is attainable. It is also possible to achieve it through the practice of faith involving the whole human being and to participation in the community of the Church. Living with faith is linked to the permanent presence of God in one’s life and in the life of all the people. Revelation teaches, that one can rely on God as one’ s rock and can thus experience an elevation to God's life. Relationship with Christ leads to a new order – the supernatural order – and makes man a child of God. fin ally, like God in the Old Testament, Christ demands faith in Himself; belief that H e is God; belief in God and the achievement of full unity with God, so as to participate with Him, in Him and through Him in communio of One God in Three Persons.Pozycja Komentarz do Księgi RutStępień, Paweł (Wydawnictwo Archidiecezji Warszawskiej, 2003)Pozycja Czystość serca a poznanie prawdy. Pseudo-Dionizy Areopagita i Św. Augustyn wobec filozoficznej nauki o czystościStępień, Tomasz (Wydawnictwo Archidiecezji Warszawskiej, 2003)Conviction that a man needs to be purified to be able to see the universal truth appears Very early in ancient philosophy. In Pythagorean School this conviction was related to the teaching of reincarnation, taken from orphic tradition. The proper condition of the human soul is to exist without the body. The human being was understood as a soul which was forced to incarnate, by a superior being. The soul cannot see the universal truth because of me body which pollutes the soul with desires for material things. The philosophical and contemplative life (bios theoretikos) in Pythagorean School was then a life “for the soul” not “for a body” and it was the program of purifying the soul to make it able to contemplate the truth. This teaching was developed by Plato. He discovered the immaterial nature of the subjects of intellectual cognition which were the ideas or forms. The soul has an immaterial nature too so it can see the ideas clearly only when it is separated form the body. The program of philosophical life proposed by Plato was more radical. If the soul can see the truth only if separated from a body, philosophical life can be understood only as a preparation for death or exercises in dying (meditatio mortis). In Middle Platonism and Neoplatonism this way of understanding human nature and philosophical life was even more underlined. Plotin was ashamed of having a body. He never spoke about his earthly life and did not allow himself to have any image. Philosophical life needed a certain kind of ascetical training which was necessary to reach the unity with the One – neoplatonic God. The goal of this training of the soul was an independence from the body or even, in late neoplatonism, the destruction of the human body. Platonic tradition of philosophical life and the purity of the soul testify that there is something wrong with human nature. The natural state of the human being that we can observe is to be composed of a body and a soul but in this natural state the soul cannot act naturally and see the intellectual truth. All explanations of this fact are religious not philosophical, because the cause of the composition of the body and the soul must act before the earthly life of the human being. There must exist a superior being which forces the soul to live its more perfect state and came into the body. Reincarnation cannot be proved and it is rather a proposition of how to solve the problem and this is a proposition taken from pagan religious tradition. A proper explanation to this problem was given by the Fathers of the Church. The pagan religion does not have a conception of sin and grace. For Christian writers the impurity of the soul is not caused by the body but by the original sin and the purification is not the purification “from the body”, which can be made by human efforts. Only possible purification is a gift from God – a grace given by Jesus Christ, to those who have accepted the human nature with the soul and the body. We can clearly see the Christian answer to the platonic problem in a writing of two Christian writers: Pseudo Denys the Areopagite and St Augustine. They were drawn from platonic tradition but they have rejected platonic teaching of body as the cause of impurity the soul. Human nature is composed of body and soul and it is a natural state of the human being. Disorder between the body and the soul causes not only the difficulties in cognition of truth but also illness and death. This disorder can be fully removed only by resurrection of the body, which is a restoration of human nature to its proper state.Pozycja Ks. prof. Józef Bilczewski – uczonyStarowieyski, Marek (Wydawnictwo Archidiecezji Warszawskiej, 2003)Pozycja Porzucić świat absurdów. Z Mieczysławem A. Krąpcem OP rozmawia ks. Jan Sochoń, Lublin: Polskie Towarzystwo Tomasza z Akwinu 2002, ss. 198Babiński, Jarosław (Wydawnictwo Archidiecezji Warszawskiej, 2003)Pozycja Model Kościoła według Jana Pawła IISmentek, Izabella (Wydawnictwo Archidiecezji Warszawskiej, 2003)From John Paul II preaching emerges an outlook of an open, great Church that expands on both this world an the Eschaton. Analysing the papal statements one finds key – words of his ecclesiology; truth, great God’s deals and reciprocal worship. As the main task the Church has to prepare the world for the final coming of Christ. She fulfils it by actualising the great God’s deals that means by appeasing the deepest human hunger – the hunger of the truth. She takes responsibility for the world and the humankind so that the world would be not deprived of the truth. The specific role the Pope himself – as John Paul II points out – is to open the door o f the Church and strengthen the bonds between Christ and the his Mystical Body. All this could happen thanks to three steps of reciprocal prayer in which Christ intercedes for the Church, the ecclesial community for the Holy Father – its Pastor and the Pope for the Church. As compared with Avery Dulles’ six models of the Church, the above ecclesiological view has common characteristics with each of them, however the papal image of the Church is predominantly personalistic one. Whereas some contemporary theologians tend to present the near – future Church as small, exclusive and less rich in conversions then previously, John Paul II preaches her as great, vividly wide – spreading with the word of truth and strong because of ever inherent worship and life – giving link with the Holy Trinity.Pozycja Nowa ewangelizacja jako odpowiedź Kościoła na wyzwania współczesnego świataNeumann, Jacek (Wydawnictwo Archidiecezji Warszawskiej, 2003)Pozycja Chrześcijańska rachuba czasu. Refleksje na początek III tysiącleciaNaumowicz, Józef (Wydawnictwo Archidiecezji Warszawskiej, 2003)Pozycja Paul-Gerhard Müller, Der Erste und Zweite Brief an die Thessaloniker (Regensburger Neues Testament), Regensburg: Verlag Friedrich Pustet 2001, ss. 341Załęski, Jan (Wydawnictwo Archidiecezji Warszawskiej, 2003)Pozycja Problematyka wartości w ujęciu współczesnej etyki brytyjskiejMoń, Ryszard (Wydawnictwo Archidiecezji Warszawskiej, 2003)Pozycja Od Akademickiego Studium Teologii Katolickiej do Papieskiego Wydziału Teologicznego – Sekcji Św. Jan ChrzcicielaMiazek, Jan (Wydawnictwo Archidiecezji Warszawskiej, 2003)Pozycja Ks. prof. dr hab. Ludwik KrólikMałecki, Henryk (Wydawnictwo Archidiecezji Warszawskiej, 2003)Pozycja Ks. dr hab. Waldemar WojdeckiMałecki, Henryk (Wydawnictwo Archidiecezji Warszawskiej, 2003)Pozycja Stanisław Luft, Medycyna pastoralna, Warszawa: Wyd. Archidiecezji Warszawskiej 2002, ss. 296Cekiera, Czesław (Wydawnictwo Archidiecezji Warszawskiej, 2003)