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1
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Láska bez víry?

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Tichý L.
Studia theologica
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2008
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vol. 10
|
issue 4
74-93
EN
According to a clear testimony of the New Testament, love is the highest spiritual value (cf. 1 Cor 13:13). And this love cannot have its true quality without faith. However, Th. R. Nevin in his book Therese of Lisieux: God's Gentle Warrior insists that this youngest Doctor of the Church had love although she lost faith and hope. The main part of this article deals with Nevin's arguments and shows that his assertion is baseless not only from the theological, but also from the historical point of view. Therese's words 'I don't believe in eternal life' (attested only once) cannot mean (similarly, as much stronger and repeated complaints of Mother Teresa of Calcutta a lack of faith, and in no way do they overshadow nor even invalidate her steadfast faith and hope, which were necessarily present in her love.
2

THE DUTIES OF A FAMILY AS THE HOME CHURCH (Zadania rodziny jako kosciola domowego)

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Skreczko A.
Rocznik Teologii Katolickiej
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2009
|
issue 8
112-121
EN
The sacrament of matrimony, which is the foundation of a Christian family, makes it the 'Home Church' (Ecclessia domestica). This term is rooted in a sacramental and ecclesiastical vocation of a Christian marriage and family. Being the 'Home Church' means to fulfll particular tasks, such as: creating a real community of people, promoting life, participate in the development of the society, taking part in the life and mission of the Church. The duties of Home Churches are ultimately inspired by love and challenge families to be communities of life and love.
3

THE ROLE OF THE FAMILY IN THE FORMATION OF CANDIDATES FOR PRIESTHOOD IN THE CHURCH'S TEACHING (Rola rodziny w formacji kandydatow do kaplanstwa w nauczaniu Kosciola)

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Brzezinski M.
Roczniki Nauk o Rodzinie (Annals of Family Studies)
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2009
|
vol. 56
169-182
EN
The changes occurring in our society on the religious plane result, among others, in a decline of priestly vocations. Hence the need of cooperation between the family, priests and the people who are responsible for the vocations is of prime importance, so that a young man to whom Christ turns with the call 'Follow me' can be aided in his response to this call. Through a Christian atmosphere of its life, through an everyday testimony of faith and religious life the family helps one be formed, develop and become mature in his priestly vocation. The significance of the parents' agreement to the son's decision about entering the seminary as well as the attitude of support that the parents and other members of the family should assume and show the called one on the spiritual, moral or emotional plane, so that Christ's invitation would not prove in vain, is also stressed in the article.
4
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Komplementarita západního a východního pojetí misijního poslání církve: Příspěvek ke studiu křesťanských kořenů Evropy

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Ambros P.
Studia theologica
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2005
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vol. 7
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issue 3
93-99
EN
The difference between the Christian East and Christian West stems among other things from divergent approaches to the Church's missionary activity. The knowledge of the genesis of European civilization from this point of view may grant us a better understanding of the nature of our Western heritage.
5

NORMALIZATION THAT WAS NOT... RELIGIOUS EDUCATION IN BIALYSTOK AREA IN 1956-61 (Normalizacja, której nie bylo... Katechizacja na Bialostocczyznie w latach 1956-1961)

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Szot A.
Rocznik Teologii Katolickiej
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2010
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issue 9
208-230
EN
After the Second Word War the Church in Poland had to perform its pastoral duties in a new political situation. The communist authorities limited the role of the Church and religion in the life of socialist society. Despite the 1950 agreement between the government and the Church that was to guarantee the freedom of religious observances, the situation of the Church worsened. Religious instruction was eliminated from schools. After 1956 the situation changed. The Church gained more freedom and religious education was introduced again. The Church was to solve the problem of providing religious instruction in all schools. However, communist authorities were not idle and made efforts to expel religion from education programmes again. In newly established schools run by the Society of Children's Friends religious instruction was forbidden. Members of religious orders were not allowed to teach. At the beginning of the school year 1960/61 religion was ultimately eliminated from school programmes. The Church had to organize religious instruction in parishes and religious education rooms.
6

THEOLOGY OF A TEACHER.DISCIPLE RELATIONSHIP (Teologia uczniostwa)

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Gadecki S.
Rocznik Teologii Katolickiej
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2008
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issue 7
120-134
EN
Since the ancient times the relationship between a teacher and his disciple has aimed at conveying the former's knowledge and certain lifestyle patterns to the latter. Pupils gathering around their master were both servants and advocates of his views and their whole lives conformed with his instructions. According to Mark (2, 18) teachers were responsible for their pupil's behaviour. The article focuses on the problems of a disciple vocation, categories of pupils, their duties and evangelization.
7

MARY AS THE PATTERN OF PARTICIPATION IN THE HOLY MASS (Maryja wzorem uczestnictwa we mszy swietej)

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Janiec Z.
Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)
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2009
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vol. 56
171-179
EN
This paper shows Mary as the pattern of participation in the Holy Mass. Mary as 'the Woman of the Eucharist' not only is present in the Liturgy and in liturgical texts (most often by way of mentioning), but her presence is mystical and spiritual. Thus Mary's example rears the participants of the Mass how to become the people of the Eucharist. Special formative moments are the following: Mary's attitude towards the word of God proclaimed at the Mass, prayer of the faithful, preparations of the gifts, worship of God, fellow offering at the Mass, and during the Communion. Mary therefore helps a conscious, full, and fruitfull participation in the Holy Mass in the spirit of the Second Vatican Council.
8
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Hodnocení suicidality v biblicko-křesťanské tradici

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Šrajer J.
Studia theologica
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2008
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vol. 10
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issue 2
1-14
EN
The paper reflects the classification of suicide in the context of the biblical-Christian tradition. It shows that the ultimate condemnation of suicide does not occur in the Bible. It presents the condemnation/denunciation of suicide by Augustine and Thomas Aquinas. Finally it deals with ecclesiastic-Christian praxis towards suicide, where taboo and pre-Christian elements are quoted. But recently there has been an evident tendency to a more differentiated and humane attitude towards the classification of suicide or more precisely those who commit it and their environment.
9
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Existuje postkritická biblistika?

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Vokoun J.
Studia theologica
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2005
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vol. 7
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issue 2
46-56
EN
The article deals with the question of whether post-critical (post-liberal) theology can be supported by some trends of contemporary biblical studies. It shows some authors who think about a change of paradigm. The historical-critical method should not be refused but integrated into a new synthesis that considers the Bible as the book of the Church and the book that must be read or explained in the Church. The author concludes that systematic theology between liberalism and fundamentalism can be supported by one of the important trends of contemporary biblical studies.
10
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Svědectví o Ježíšově vzkříšení v 1 Kor 15,1–11

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Mareček P.
Studia theologica
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2009
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vol. 11
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issue 3
10-36
EN
The death and resurrection of Jesus are not only the heart of the Christian profession of faith but are also the main themes of the Church's preaching. This is witnessed by the apostle Paul in his First Letter to the Corinthians (ca. 55 A.D.) which contains in 1 Cor 15:1-11 what seems to be the oldest Christian profession of faith. This passage, including 1 Cor 15:3b-5, is presented by Paul as the kernel of the Gospel which he himself received and which he in turn preached to others. In this way, Paul demonstrates that Christian preaching is essentially the 'transmission of the Gospel!' Transmitted in this fashion, the Gospel centers on four realities concerning Christ: his death, burial, resurrection and subsequent apparitions as the Risen Christ (15:3b-8). It is important that the authenticity of the Gospel preached in his fashion can be testified to by eye-witnesses, well-known personalities and holders of responsible positions in the early Church (15:5-7). Paul is able to count himself among these witnesses (15:8). Holding firmly to the message of the Gospel, proclaimed by Paul and the early Church (15:11), brings salvation to every human being.
11
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Teologie stvoření člověka a paleoantropologie

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Pospíšil C. V.
Studia theologica
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2009
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vol. 11
|
issue 3
1-9
EN
The author asks himself, how to reconcile the ontological jump, i.e. infusion of the soul into the body prepared by the evolution, with the non-dualistic message of the Scriptures and the corresponding teaching of the Magisterium. The author sees another dilema between the Christian anthropology on one side and the discoveries of paleoanthropology on the other side. This leads to the concern about the criteria for the acknowledgement of the individuals at a certain stage in the evolution of man as human beings. It seems likely that the process of hominisation was gradual and that God created man through evolution both in the corporal as well as in the spiritual area. However, the theologian is aware also of other related burning questions: What about the salvation of hominids and those forms of humankind, which were not fully developed? How will their resurrection probably look like? At the end the author comes to the conclusioni that we are facing here the mystery of protology, which won't be brought to light until the moment of the full knowledge of eschatology, because only the ultimate goal reveals the meaning of the whole process.
12

A PRIEST AS A DISPENSER OF GOD'S MERCY ACCORDING TO BLESSED REV. M. SOPOCKO (Kaplan jako szafarz Milosierdzia Bozego wedlug bl. Michala Sopocki)

100%
Skreczko A.
Rocznik Teologii Katolickiej
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2008
|
issue 7
110-119
EN
The article focuses on spreading God's Mercy as one of important aspects of priesthood. In his service, a priest shows and spreads God's Mercy and continues His redemptive work. This was clearly seen in the teachings and especially the life of Blessed Rev. Michal Sopocko. According to him, priests can spread God's Mercy by preaching the Word of God, administering the sacraments and being spiritual leaders of the faithful. Rev. M. Sopocko felt very strongly his vocation as a proponent of God's Mercy and popularizer of suchlike attitudes among priests and other people in the world. He considered God's Mercy as the source of his own vocation as a priest. His meeting St. Sister Faustine was a sign of a special assignment given to him by God.
13

THE SITUATION AND PERSPECTIVES OF CATECHESIS IN EUROPE (Sytuacja i perspektywy katechezy w Europie)

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Panus T.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
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2011
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issue 3(58)
137-153
EN
The article is a form of searching for proper tools for evangelization and catechetic work. At the same time it joins the current of realization of the tasks of catechetical service that are mentioned in the Roman General Catechetical Directory (analysis of pastoral activities, analysis of the religious situation, social-cultural analysis, formulating the program of work, working out tools and teaching aids for the needs of catechization (cf. General Catechetical Directory 279-283) and is a proof of the fact that reflection on the situation of catechesis in Europe continues and that it should bear fruit. Social transformations that have occurred in Europe make the former structure of the Church not so effective as far as its pastoral work is concerned. There is the need to transform the model of the Church into such one that would be more adequate to minority structure of Christians in countries where such a situation is obtaining now. In the light of the above factors it seems that it is impossible to create a uniform model of catechesis for all Europe.
14
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Objektivita teologického metaetického základu morálky človeka

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Ábel F.
Studia theologica
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2007
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vol. 9
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issue 3
17-30
EN
The world events of the last century again revivified discussion about the objectivity of theological meta-ethical foundation of human morality. The First and Second World War, genocides as the Holocaust or systematic repudiation of the otherness from the side of great majority, societal ethnic cleansing and many other forms of evil in daily life, partly in consequence of destructive activities of man, partly in consequence of natural and biological processes, these all are a part of tragic character of human nature. Despite of these realities, the elementary question about the theological meta-ethical foundation for morality is always the basic necessity in the human life. In this article, we try to show some philosophical as well as theological approaches to this question such as the ethical exegesis, biblical humanism, and the new way of interpretation of both experiences of personal faith and religious tradition. These approaches present some potential solutions, which could be at least a partial answer of this fundamental existential question.
15
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Bílá sobota – druhý den Velikonočního třídení

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Kunetka F.
Studia theologica
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2007
|
vol. 9
|
issue 1
1-19
EN
The triduum paschale represents the highlight of the whole liturgical year. Whereas the contents of the first day (Good Friday) and the third, concluding day (Easter Sunday) are on the whole wellknown, Holy Saturday remains more on the margin of attention. That is why this study offers a view of the theological content (the descensus ad inferos) and of the liturgical celebration (Liturgia horarum) of the second day of the Easter triduum.
16

CATECHESIS DIRECTED TO ASKING QUESTIONS - FORMATION OF 'THE ATTITUDE OF QUESTION-ASKING' IN PUPILS (Katecheza ukierunkowana na stawianie pytan - ksztaltowanie 'postawy pytajnosci' wsrod uczniow).

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Mendyk M.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
|
2011
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issue 3(58)
183-191
EN
Catechesis that is open to man and his development is in close contact with the catechized one, who not only profits from it, but at the same time takes part in creating it. In the field of revealing problems, as well as of asking questions, the catechized ones, especially young people, have to overcome several difficulties: first they have to realize the problem, then to formulate it, and finally, to put it into words in the face of the catechist, or even of the whole group. Each of these stages encounters some difficulties. Especially, when particular stages are accompanied by fear connected with formulating the problem itself, or fear of the reaction of the group. In all these stages the catechist should help the catechized one: he should facilitate the realization of the existing problem, then he should help to formulate it, and especially to ask the question. There is a possibility that the catechist, using the proper introduction, will lead the catechized one to the situation in which he will feel the problem and formulate the question. Contemporary catechesis may only be realized in the form of a dialogue of the catechized ones and the catechist, in their mutual openness to reality and to each other. The dialogue is inherent in the essence of catechesis.
17

COMMUNICATING THE WORD OF GOD AND THE RETURN MESSAGE (Komunikacja slowa bozego a komunikat zwrotny)

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Turowski W.
Rocznik Teologii Katolickiej
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2011
|
vol. 10
144-160
EN
Communication is the process of communicating of individuals, groups and institutions. Preaching the word of God is a special form of communication through the message communicated which is the homily and through the liturgical-sacramental context of this action. The sender of the homiletic message is God who makes use of the person of the preacher; the recipients are the members of the liturgical assembly, while human speech is the channel of communication. The article is an attempt to analyze the perception of those listening to the Word of God in the St. Raphael Kalinowski Parish in Elblag. It focuses on modern preaching and how the return message plays an important role in the process of communication. The conclusions drawn are a material for further pastoral work.
18

MORAL EDUCATION IN THE CULTURE OF TEMPTATIONS

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Kobylinska Z.
Rocznik Teologii Katolickiej
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2007
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issue 6
76-83
EN
The question of moral education becomes particularly significant in the era of postmodernism. The traditional set of values, cultural and social conventions, the Decalogue, God's law and immutable moral rules are often perceived as an unnecessary burden for the moral development, a burden that can only be taken up at discretion, and is never seen as a permanent factor and a necessary point of reference for educational efforts. The authoress discusses the dangers and temptations which occur for education. She concludes that the culture of temptations, dominant in the post-modern reality, is slowly moving from the phase of encouragement to the phase of realization, leading to an educational nihilism, an axiological vacuum, and a moral desert.
19

GOOD AND BAD CONFLICTS IN A CATECHETICAL GROUP (Dobre i zle konflikty w grupie katechetycznej)

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Zajac M.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
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2011
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issue 3(58)
215-225
EN
Situations of conflict in the educational environment appear for a number of different reasons, and their transmissions in the media cause their escalation, as they present abrasive people as modern heroes. Up till now there have been attempts to explain conflicts by means of the existing concepts that belong to the sphere of dynamics of the group. However, it has to be remembered that a conflict is a clash caused by different attitudes, aims, or ways of acting. Anywhere where people show any aspirations conflicts are unavoidable. Controversies are not aroused by a man who does not do anything, or who has suppressed all his creative activities. From this perspective it can clearly be seen that conflicts may also be creative. Avoiding this type of conflicts systematically may lead to making the group barren, to a standstill and to a groove that has a destructive effect. When one has a difficult choice between repressions and democracy, God himself arouses hope, when he announces: 'I will take away the stony heart out of your flesh, and I will give you an heart of flesh' (Ezek 36, 26-28). In this way he foretells the possibility of reaching true harmony in the life of every human community. Solving situations of conflict in a catechetical group may happen through the acceptance of the seven factors that are the conditions for the prevalence of good spirit in the group. In this way the conflicted group may be shown good perspectives of its development.
20

THE CHRISTIAN AS A WITNESS OF LOVE IN THE WORLD. A PASTORAL REFLECTION ON THE BASIS OF POPE BENEDICT XVI'S ENCYCLICALS (Chrzescijanin swiadkiem milosci w swiecie. Refleksja pastoralna na podstawie encyklik papieza Benedykta XVI)

100%
Przygoda W.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
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2011
|
issue 3(58)
335-348
EN
Every Christian as a member of Christ's Church is called to give real testimony about God who is love (1 J 4, 8. 16). This is because God established the Church so that it could be the proponent of the truth and the propagator of God's love in the world. The testimony of Christian love requires more than a verbal declaration; it requires deeds (1 J 3, 18). The living faith and strong hope is the foundation of Christian testimony of love, and its important manifestation is the Christians' social life. This is why the Church, from the beginning of its history, not only propagated the truth with the word, but also performed charity service among poor people and ones who needed aid. The Christian caritas and volunteering are an important form of Christian testimony, strengthening the credibility of God's word preached in the Church. Both volunteers and all Christians need a constant Christian and charity formation.
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