Warszawskie Studia Teologiczne, 2006, T. 19
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Pozycja Równość mężczyzny i kobiety w Ga 3,28Załęski, Jan (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Prawda jako fundament formacji seminaryjnejTomasik, Piotr (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Duchowość Elizy Cejzik (1858-1898) współzałożycielki Zgromadzenia Wynagrodzicielek Najświętszego ObliczaSzymula, Marek (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Chrystus Romano Guardiniego: osoba i czynSzwarc, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2006)The paper presents integral approach to Christology in the works of Romano Guardini – German theologian of Italian descent. Guardini perceives in the Work and the Person of Jesus Christ the essence of Christianity, making of Him universal and fundamental category for interpreting the world and man in the world. At the same time he gives theological reasons and shows precisely that Jesus Christ in His God-man being as well as through His historically redemptive effect is universale concretum of God-man unity, who encourages man to have personal relation with Him. Romano Guardini in the Person and the Work of Jesus Christ as the Way, the Truth and the Life shows the existential depth of the God-man life of Christ, which exerts real influence on the life of man, and which is guaranty of the unity of the God-man life. Thus it gives an answer to existential doubts and questions asked by man. Guardini presents Jesus Christ, universale concretum, in the perspective of the Way as the world's existence, the Truth as the fullness of Christian revelation, and the Life as the new way to exist for man and the world. Christ – the Way, the Truth and the Life becomes the foundation of man's Love, Faith and Hope, which through Revelation and Redemption lead him to Salvation. The redeeming Way of God's Love to man and man's Love to God in Jesus Christ, as well as the Truth about God's and man's coexistence in Him, through faith introduce into man's life deep Hope for Salvation going beyond death. In this project Jesus Christ, universale concretum, only He but He for everyone, is the way of expiating love, the revealed truth of faith, and the hope of reedemed life. That is what appears to be the essential foundation of theologically profound, existentially and humanistically oriented, incarnating and paschal Christology pursued by Guardini.Pozycja Rządy Boga nad światem a teologia Opatrzności Jana Pawła IIStrojny, Janusz (Wydawnictwo Archidiecezji Warszawskiej, 2006)The above article presents the theology of the Divine Providence by John Paul II. This doctrinal truth rises from the Revelation. God accomplishes his reign on earth irrespective of will and awareness of a man. God however wants a man to participate in the activity of the Divine Providence by faith and love. And being permanently open to man, gives o f himself and reveal to the creature his mystery of life and activity, joining divine immanence and the economy of salvation. A soteriological trait is revealed especially by the mystery of Incarnation. The Incarnation of Christ assigns also the ways of Divine Providence activity which follows the man in his existence. The world aims at full transformation. The Divine Plan made “in the beginning” will coincide with the divine purpose realized in Christ and the divine law of the Holy Spirit will become common and standing.Pozycja Opatrzność Boża w myśli filozofów. O możliwości udowodnienia istnienia Opatrzności z porządku świataStępień, Tomasz (Wydawnictwo Archidiecezji Warszawskiej, 2006)The problem of God’s Providence appears for the first time in the Greek philosophy. It is strongly linked with understanding of the world as an order. Ionian natural philosophers have seen the world as and order of all elements (cosmos) and this lead them to conviction, that there must be a reason why it exists in such way. In the works of man the order is always made by reason, so the order of the universe must be an outcome of the operation of Being which has a reason much greater than that of man. According to Xenophon’s relation Socrates was the philosopher, who first deduced the existence of God’s Providence from the order of the universe. Cosmic Reason is not only the cause of the world’s order, but also takes care of human affairs, because man is the only material being, who has a reason, and can operate according to it. This kind of care of Ultimate Being cannot be perceived as love, or personal relation. It is rather a cosmic law of Providence. Plato shows it more clearly developing his master’s conception. In “Laws” he is arguing, that a perfect and divine being cannot be careless because perfection means virtue, which completely excludes to be lazy or bad. So gods by their nature must take care of even the smallest things which happen on earth. But the goal of their care is to make the material universe similar to them, to make it the most perfect possible. They are taking care of men because perfection of man is in a way perfection of the universe if the man is doing good deeds and avoid bad. That’s why every good deed is reworded and bad is punished in the next cycle of metempsychosis and this is eternal low which cannot be avoided by anybody. The Greek conception of the God’s Providence was accepted by the Fathers of the Church, although they have given it a completely new understanding. Christian universe is not eternal but created by God in free act of will. Therefore even the smallest creature is wanted as it is by God. This completely changes the understanding of Providence, because the act of Creation is already in itself the act of Providence. In a case of creation of man this postulates the personal relation between God and human being. That’s why the Providence can be perceived as a loving care of God. Greek philosophers saw care of gods mainly in the order of the universe. Seeing the same order, Christian thinkers, noticed the Providence in the acts of God’s help, which overcame the laws of created nature. In the philosophy of 18th century very similar way of showing the existence of God’s Providence can be noticed. Development of natural sciences in the age of Enlightenment brought the new understanding of the world. Material reality became full of unchangeable physical laws, which explained how universe worked. Once again the human reason discovered that there is an order in the world. One of the most important scholars of these times was Isaac Newton. His physical studies lead him to conclusion, that it is necessary to accept the existence of God. Physical laws present in nature was purposeful which for Newton postulated the necessity of God’s Providence. So once again in the history of philosophy the existence of Providence was deducted from the order of the world, but the basis of this process this time was very fragile, which can be seen in the philosophy of Voltaire, who was fascinated by the works of Newton. In the “Elements of Newton’s Philosophy” and the “Metaphysical Treatise” he argues that the rejection of God’s Providence leads to much greater problems that acceptation of its existence. But optimism of Voltaire was exposed to confrontation with the problem of suffer and death. After the earthquake in Lisbon in 1755 he completely rejected his former conceptions. The example of Voltaire shows, that reason is capable to discover the existence of God’s Providence, and this conception can be perceived as universal and independent to faith. But it is hardly possible that such conviction will stand against the problem of explanation of evil and death. It can be firmed only by faith, that human soul is immortal and will gain a reword or punishment in after life.Pozycja Nauka Piotra (Kerygma Petru). Materiały do poznania legendy i kultu Apostołów (6)Starowieyski, Marek (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Solidarność księdza Jerzego PopiełuszkiSochoń, Jan (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Priorytety w wypowiedziach Prymasa Polski w okresie stanu wojennegoSmentek, Izabella (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Prezbiter – Pasterz – Kapłan w nauczaniu Jana Pawła IISantorski, Andrzej (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Interpretacja Edyktu CyrusaRumianek, Ryszard (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Evencio Cófreces Merino, Ramón García de Haro, Teologia moralna fundamentalna, Kraków: Wyd. M 2004, ss. 566Warzeszak, Stanisław (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja R.J. Coggins, J.L. Houlden, Słownik hermeneutyki biblijnej, Warszawa: Vocatio 2005, ss. 936Bardski, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja J. H. Walton, V. H. Matthews, M. W. Chavalas, Komentarz historyczno-kulturowy do Biblii Hebrajskiej, Warszawa: Vocatio 2005, ss. 956Bardski, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Doniosłość teologiczna i moralna idei Bożej Opatrzności w nauczaniu Prymasa Polski Kard. Józefa GlempaWarzeszak, Józef; Warzeszak, Stanisław (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Kardynał Józef Glemp jako Prymas PolskiPietrzak, Jerzy (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Dotknięci przez świętego. Młodzi Polacy przeżywają swoje przebudzeniePawlina, Krzysztof (Wydawnictwo Archidiecezji Warszawskiej, 2006)John Paul II’s death has stirred believers, non-believers, and the indifferent. It has released mutual kindness, good and love. Many people were surprised with this outburst of kindness and solidarity among people. Many asked questions: How long it would last? Was it only an isolated phenomenon? Research conducted among Warsaw’s youth allows to claim that John Paul II’s death has greatly influenced their attitudes. For about 90% of young people his death was not a neutral event. For every fourth pupil it has contributed to the deepening of existential reflections. Every fifth person examined has noticed the increase in his religiosity. For 27% of the respondents the late Pope has become a role model, and for 25% of young people John Paul II’s death meant a loss of a family member. John Paul II’s passing away has stimulated people to ask questions about the knowledge of his teaching. It turns out that for 26% of youth his teaching about love proved most important. 25% of the young pointed out to his respect for them. After John Paul II’s burial not all has returned to “its former shape.” For 20% of the respondents and their environment what has remained is the memory about the Pope in a form of prayer and remembrance. 10% of the respondents claim that people in their environment go to church more often, and some have converted to Christianity. Almost 4/5 of the respondents aims at translating the experiences they gained connected with the Pope’s death into in their lives in forms of life-long decisions. Longing for John Paul II and the feeling of sadness that he is no longer with us testify to the youth’s love for him. 33% of the respondents claim that they will always miss such a person with outstanding features of character they wished to imitate.Pozycja „Minutissima bestiola” w planie stwórczym Boga. Z rozważań patrystycznych o OpatrznościNaumowicz, Józef (Wydawnictwo Archidiecezji Warszawskiej, 2006)Pozycja Wkład Harolda A. Pricharda w zrozumienie powinnościMoń, Ryszard (Wydawnictwo Archidiecezji Warszawskiej, 2006)We need to identify what class of principles Prichard is concerned with other philosophers have mistakenly tried to validate. He is concerned specifically with principles of obligation and not evaluative propositions in general. He distinguishes what we might call sense morality from philosophical morality. Prichard wants to show that the rightness of an action concerns an action not in the fuller sense of the term in which we include the motive in the action but in the narrower and commoner sense in which we distinguish an action from its motive. By moral philosophy he means the knowledge which would satisfy this demand, there is no such knowledge and all attempts to attain in are doomed to failure because they rest on mistake, the mistake of supposing in possibility of proving what can only be apprehended directly by an act of moral thinking. Is he right?Pozycja Doroczna adoracja Najświętszego Sakramentu (Czterdziestogodzinne nabożeństwo). Dzieje – teologia – praktykaMiazek, Jan (Wydawnictwo Archidiecezji Warszawskiej, 2006)The 40-hours annual adoration of the Blessed Sacrament has a long story and experienced a gradual development. It became part of the spiritual life of the Christian communities and contributed to reinforce the communion with Christ present in the Blessed Sacrament. After the II Vatican Council the meaning of the 40-hours annual adoration has changed. The main reasons were the stress on the celebration of the Eucharist and the frequent access to the Holy Communion. But in course of time the Church rediscovered the importance of the adoration and recalled the annual adoration in the parishes. Today the problem is not the annual adoration itself but rather the way how to experience it. In every local church the situation is different and requires specific activities. In the life of the Church in Poland the 40-hours annual adoration is still present but needs to be deepen from the point of view of its organization and theological message.