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1

Zrzeszenia rodzin katolickich w Polsce

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Śmigiel W.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
|
2010
|
vol. 2(57)
65-75
EN
The very family is a home church, but it should belong to a larger group in case it needs multi-dimensional aid. The present article presents the founding ideas, unique character and the current condition of family associations in Poland. Such groups are initiated by the families themselves or members of the hierarchy. Yet, they are always a gift of the Holy Spirit, who thus grants them support and the charisma of renewal. Family experts stress that under the influence of family associations positive changes on many planes are taking place, both in the family and in its relationship with the world. It is hard to estimate the number of family associations in Poland as some of them are of informal character, while others are not focused on the family but they have many family elements in their formation programme. Roughly speaking, there are about 130 associations of families or pro-family groups in Poland. The establishment and care of family associations is a significant task of family pastoral care in Poland.
2

Apostolstwo świeckich w zrzeszeniach religijnych

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Śmigiel W.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
|
2009
|
vol. 1(56)
57-68
EN
In modern times various forms of unions have been set up and developed. The unions include associations, groups, communities and movements (ChL 29). This new dynamism, concerning both the variety and vigor of the unions, has been defined as “the spring of the Church”, and the apostolic exhortation Christifideles laici mentions ‘the new epoch of lay Catholics’ associations’ (ChL 29). Lay Catholics form unions for social-cultural reasons, but first of all for theological ones, since a little community is a symbol of the whole Church. Lay people have the right to form unions, but at the same time they should always do it in communion with the whole community of the Church, which is pointed to by the ecclesiality criteria of religious unions. The religious unions in Poland may have various conditions. At present there are more than 150 such unions, and they embrace about 5% of the population of Poland.
3

Nowa ewangelizacja wyzwaniem dla Kościoła w Polsce

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Śmigiel W.
Roczniki Teologiczne
|
2014
|
vol. 61
|
issue 6: Teologia Pastoralna
41-55
EN
In Poland, as in other European countries, as a result of processes of seculari­zation, there is a decrease of attachment to the Church and an increase in the number of people covered by pastoral care. The Church's response to these problems is the new evangeli­zation, which means an attempt to reach out with the Good News (kerygma) to those, who have lost their sense of faith and live as if God did not exist. In Poland, the new evangeliza­tion is necessary, but it should be used to supplement and support for pastoral care.
PL
W Polsce, podobnie jak w innych krajach europejskich, wskutek procesów sekularyzacyj­nych następuje spadek przywiązania do Kościoła oraz wzrost liczby ludzi objętych duszpaster­stwem. Odpowiedzią Kościoła na te problemy jest nowa ewangelizacja, czyli próba dotarcia z Dobrą Nowiną (kerygmatem) do tych, którzy utracili zmysł wiary i żyją tak, jakby Boga nie było. W Polsce nowa ewangelizacja jest niezbędna, choć powinna być ona jedynie uzupełnie­niem i wsparciem dla duszpasterstwa.
4

Merciful Like the Father—the Vision of Pastoral Care in the Parish

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Śmigiel W.
Roczniki Teologiczne
|
2017
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vol. 64
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issue 6: Teologia pastoralna
53-65
EN
Sacred Scripture provides indications of how to channel pastoral care in the parish so that pastors and lay evangelizers will be merciful like the Father. The Merciful God is pre¬sented in the Parable of the Lost Sheep, the Parable of the Lost Drachma and the Parable of the Prodigal Son. Pope Francis in Misericordiae Vultus observes that in these parables we discover “the core of the Gospel and of our faith, because mercy is presented as a force that overcomes everything, filling the heart with love and bringing consolation through pardon” (MV, 9). God is portrayed as the Merciful Father searching for those who have left the community of the faithful or got lost in the Church. This image is a foundation for creating a pastoral vision for the parish. From this perspective mercy does not apply only to the charity practices but becomes evangeli¬sation which opens for a personal meeting with Jesus Christ in the Gospel, liturgy, sacraments and the community. From these parables the “imagination of mercy” is born, the imagination which should permeate the parish and indicate the style of pastoral care. The realisation of mercy consists in going to the peripheries of the parish in order to search for those who have left or got lost (cf. NMI, 50). The new “imagination of mercy” encourages us to use the law of gradualness in pastoral care (cf. EG, 34-39; AL, 293-295) and the strategy of facilitation (cf. EG, 44).
5

Zadania hierarchii kościelnej wobec zrzeszeń religijnych

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Śmigiel W.
Roczniki Teologiczne
|
2016
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vol. 63
|
issue 6: Teologia pastoralna
145-156
EN
Church hierarchy is the guarantor of permanence and unity of ecclesial structure but it requires religious associations to enrich the Church with charisms and the reviving breath of the Holy Spirit in order to protect Her from extensive institutionalisation. In Poland approximately 8% of Catholics (participanstes) belong to religious associations, which proves to be a significant power when it comes to evangelisation. Religious associations contribute to the renewal of the Church and make Her a living structure. Church hierarchy, in turn, offers ecclesial acknowledgement, care and reassurance of using the received charisms for the good of the people of God. Hierarchy protects associations from anarchy and gives them an ecclesial direction. The ministry of hierarchy is also the realisation of a charism of serving among other charisms and gifts in the Church.
PL
Hierarchia kościelna jest gwarantem trwałości i jedności struktury eklezjalnej, ale potrzebuje zrzeszeń religijnych, aby ubogacać Kościół charyzmatami i ożywczym tchnieniem Ducha Świętego i w ten sposób chronić go przed nadmierną instytucjonalizacją. W Polsce do zrzeszeń religijnych należy około 8% katolików (participanstes), co stanowi znaczną siłę ewangelizacyjną. Zrzeszenia religijne przyczyniają się również do odnowy Kościoła i sprawiają, że jest on żywym organizmem. Natomiast od hierarchii kościelnej zrzeszenia otrzymują potwierdzenie eklezjalne, opiekę i gwarancję wykorzystania otrzymanych charyzmatów dla dobra ludu Bożego. Hierarchia broni zrzeszenia religijne przed anarchią oraz nadaje im eklezjalny kierunek. Posługa hierarchiczna również jest realizacją charyzmatu służebnego wobec innych charyzmatów i darów obecnych w Kościele.
6

Priorytety pastoralne Kościoła w Polsce w świetle adhortacji apostolskiej Evangelii gaudium

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Śmigiel W.
Roczniki Teologiczne
|
2015
|
vol. 62
|
issue 6: Teologia pastoralna
33-45
EN
Evangelii Gaudium, an apostolic exhortation, has a pastoral character and it may be regarded as the manifesto of Pope Francis. The analysis of its content can point to some pastoral priorities which are also present in the Polish reality. The novelty of the exhortation is a vocation to the missionary transformation of the Church, also known as a pastoral conversion. This conversion involves the separation from the beaten track of the redeeming activity and the brave quest for new solutions in order to spread the Good News to those who are on the periphery of the Church. Among the priorities of the pastoral ministry of the Church in Poland, one can also name the pastoral care of families, as well as of non-sacramental marriages. The joyful proclamation of the Good News for all states in the Church-Community is also an important theme, which teaches and is taught at the same time. Pope Francis gives his due attention to the style of the ministry of evangelization and the preferential option for the poor.
XX
Adhortacja apostolska Evangelii gaudium posiada pastoralny charakter i jest w pewnym sensie tekstem programowym papieża Franciszka. Analizując jej treść, można wskazać kilka priorytetów pastoralnych, które są aktualne również w polskiej rzeczywistości. Novum adhortacji to wezwanie do misyjnego przeobrażenia Kościoła, nazywanego także nawróceniem pastoralnym. Takie nawrócenie zakłada oderwanie się od utartych ścieżek działalności zbawczej i odważne poszukiwanie nowych rozwiązań, aby dotrzeć z Dobrą Nowiną także do tych, którzy są na peryferiach Kościoła. Wśród priorytetów pastoralnej posługi Kościoła w Polsce można także wymienić duszpasterstwo rodzin i duszpasterstwo związków niesakramentalnych. Ważnym tematem jest radosne głoszenie Dobrej Nowiny przez wszystkie stany w Kościele-Wspólnocie, który naucza i jednocześnie jest nauczany. Papież Franciszek sporo uwagi poświęcił stylowi posługi ewangelizacyjnej oraz preferencyjnej opcji na rzecz ubogich.
7
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Synod diecezjalny jako wyraz kolegialności Kościoła i szansa na ożywienie duszpasterstwa

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Śmigiel W.
Teologia Praktyczna
|
2010
|
issue 11
199-210
PL
.
8
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Wizyta duszpasterska, zwana kolędą, jako szansa na ewangelizację osób dystansujących się od Kościoła

100%
Śmigiel W.
Teologia Praktyczna
|
2013
|
issue 14
PL
.
9
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Syndrom myślenia grupowego jako zagrożenie dla funkcjonowania grup kościelnych

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Śmigiel W.
Teologia Praktyczna
|
2009
|
issue 10
85-93
PL
.
10
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Duszpasterska troska o ojców rodziny

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Śmigiel W.
Verbum Vitae
|
2011
|
vol. 20
237-252
EN
In the Church’s teaching fatherhood is defined as a vocation and constitutes an element of family life that is significant and difficult to replace. However, social chang­es and contemporary problems connected with the func­tioning of family have lead to a modification of the father model, and even the thesis about its crisis has appeared. This is why pastoral care for fathers of the family is one of the priorities of the family pastorate. Creating structures and methods of such a pastorate is a pastoral postulate. It is worth returning to the practice of special teachings for fathers as well as establishing workshops, retreats, pil­grimages and other forms of work with fathers. Experi­ences of Catholic families associations that give broadly understood support to fathers are especially valuable, as well as the grass-roots Inicjatywa Tato.Net that actively promotes responsible fatherhood.
PL
In the Church’s teaching fatherhood is defined as a vocation and constitutes an element of family life that is significant and difficult to replace. However, social chang­es and contemporary problems connected with the func­tioning of family have lead to a modification of the father model, and even the thesis about its crisis has appeared. This is why pastoral care for fathers of the family is one of the priorities of the family pastorate. Creating structures and methods of such a pastorate is a pastoral postulate. It is worth returning to the practice of special teachings for fathers as well as establishing workshops, retreats, pil­grimages and other forms of work with fathers. Experi­ences of Catholic families associations that give broadly understood support to fathers are especially valuable, as well as the grass-roots Inicjatywa Tato.Net that actively promotes responsible fatherhood.
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