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Výzvy k inovácii pastorácie manželství a rodiny vyplývajúce zo situácie rozvedených a znovuzosobášených

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Csontos L.
Studia theologica
|
2019
|
vol. 1
147-168
EN
Under the influence of a changing cultural mentality, divorce and cohabitation have become an acceptable and common matter for most Catholics (not only) in Slovakia. The experience gained through the pastoral care of the divorced and remarried reveals, in a similar way as the exhortation Amoris Laetitia, that many Catholics who ask for the sacrament of marriage have not been sufficiently evangelized and catechized. It is a challenge inviting us not only to further development of the pastoral care of the divorced but also to the innovation of pastoral care of marriage and the family, especially in terms of filling the gap of the missing evangelization of the couples asking for marriage and the overall accompaniment of young spouses taking the form of mystagogical catechesis and spiritual direction. We provide several basic impulses for creating a program of evangelization and mystagogical catechesis as a stimulus for the creativity of parish and diocesan communities that can best realize a living communion where the faith is lived and transmitted as part of a particular, everyday lifestyle.
2
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Mariánske kongregácie a Katolícka akcia v prvej polovici 20. storočia na Slovensku

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Csontos L.
Studia theologica
|
2017
|
vol. 3
77-97
EN
The Catholic Church in Slovakia experienced a period of intensive development, boosted by the activities of Marian Congregations and Catholic Action, in the first half of the twentieth century. There were only 15 Congregations as of 1919, with their number increasing rapidly. It rose to 219 by 1948, the year of the forcible crackdown by the Communist regime against Catholic associations. In accordance with Ignatian spirituality, the Marian Congregations were aimed at personal sanctification, the sanctification of others and community life. Not one of these components was neglected and the emphasis was placed on the apostolate of personal example as well as on the organized apostolate. Catholic Action had a solid organizational structure which mirrored the arrangement of dioceses and parishes. The local parish priest had the main responsibility for Catholic Action as well as for Marian Congregations established by the bishop in his parish. This cooperation was characterized by five principles: personal growth in faith, participation in the life of a small community, lay apostolate, the formation of priests for cooperation with the laity and the support of bishops for both ordained and lay apostles.
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Niektoré pastorálno-teologické dôsledky sociologického výskumu religiozity katolíkov na Slovensku z roku 2007

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Csontos L.
Studia theologica
|
2009
|
vol. 11
|
issue 4
58-68
EN
In 2007 the Department of Sociology of the Philosophical faculty of the University of Trnava together with the support of the Theology faculty of the same university held the first Slovak- wide representative research of catholic religiosity in Slovakia. The purpose was to improve the quality of pastoral theology lectures at all the Theology faculties in Slovakia. The sociological analysis is followed by our pastoral-theological reflections based on the research. The research showed that the life of Slovak Catholics is on the one hand strongly sacramentalised but on the other hand this is not adequately transformed into life in their community. Parochial community does not always fulfil its role to be the dense fibre of inter-human and true communal relationships where the life of faith is reflected in common thinking and where the daily practice is the real expression of faith and of freedom. Consequently as a result of the research some improvements of pastoral theology as well as pastoral practice must follow. Parochial communities should not have more than five thousand residents so that people could walk to their Church. It is very important to have an intensive cooperation with the laity in place in order to achieve a better reception of the Christian initiation sacraments which in turn will improve the life of parochial community. Especially when we consider various activities for small children, youth and family groups, that are not closed in themselves but have their own apostolic dynamism expressed especially in parochial charity. The support for the apostolic mission of the Church within a parochial community is a sign of mature Christianity in that community.
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