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1

THE TRANSCENDENT AND HORIZONTAL ANTHROPOLOGY OF 'HORIZONS OF EDUCATION' (Transcendentno-horyzontalna antropologia 'Horyzontow Wychowania')

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Pasierbek W.

Horyzonty Wychowania

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2011

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vol. 10

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issue 20

7-18

EN

The author analyzes the scientific achievements and programme development of the past twenty issues of the 'Horizons of Education', i.e. 'authentic educating of contemporary man to complete humanity'. In order to justify these assumptions, two recent anthropological doctrines are presented, namely individualism and collectivism. These are complemented with the crisis of 'a sad man'. Finally, the author reaches the conclusion that the programme principles formulated by the Editorial Team are realized via the assumptions of the transcendent and horizontal anthropology realized with the use of the analytical method.

2

Religiozita a spiritualita české mládeže

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Martinek M.

Studia theologica

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2006

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vol. 8

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issue 3

73-82

EN

The author tries to find a possible basis for spiritual dialogue between the Church and today's Czech young people. In the first part he places the religiousness of the youth into a broader geographical and historical context. He focuses on the present reality in the Czech Republic and finds out that young people here are extremely atheistic in comparison with the youth in other European countries. At the same time, a lot of them admit that there exist some phenomena which are not possible to explain by scientific reasons. That is why the author pays special attention to the phenomenon of atheism among Czech youth. In the Czech setting we can also find the so called 'religious supermarket', in which anybody can choose from the wide offer of various forms of religion. Catholics prevail among those young people who regard themselves as believers, although a great part of them have some objections against the practice of the Catholic Church and against some parts of its doctrine. At the end the author proposes two possible typologies: according to the young people's attitudes to faith in God and according to their relationship to the Church.

3

DIALOGUE ON THE PATH OF THE SPIRITUAL LIFE OF SPOUSES (Dialog na drodze zycia duchowego malzonkow)

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Brzezinski M.

Roczniki Nauk o Rodzinie (Annals of Family Studies)

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2010

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vol. 10

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issue 2(57)

141-153

EN

The article considers the issue of dialogue in the development of the spiritual life of spouses. Its starting point is the fact of the creation of man in the image of God, whose life is the dialogue of love between the Father and the Son in the Holy Spirit. Man realizes this image through a life lived in dialogue. This takes place in the fullest manner in matrimonial life. Next we have presented matrimony as a union of two people based upon a dialogue of love. This dialogue of love reflecting the relation between the Persons of the Holy Trinity and the dialogue of love of Christ-Bridegroom with the Church, His Spouse, is one of the foundations on the path of the development of spiritual life in matrimony and family.

4

THE IDEA OF CHRIST-CENTRED SPIRITUAL LIFE IN THE TEACHING OF ST. JOZEF SEBASTIAN PELCZAR (Chrystocentryzm zycia duchowego w nauczaniu sw. Jozefa Sebastiana Pelczara)

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Buzun L.

Rocznik Teologii Katolickiej

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2010

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issue 9

79-93

EN

The author focuses on the idea of Christ-oriented spiritual life as taught by St. Józef Sebastian Pelczar, a bishop in Poland at the turn of the 19th and 20th centuries. His pastoral activity and scientific works were based on the teaching of Christ and contributed to the rebirth of spiritual life of the society. Józef Sebastian Pelczar's idea of spiritual life is discussed in its two main aspects : 1) sacramental/ecclesiastical and 2) prescriptive/educational. In both cases Jesus Christ is perceived as the Master. In the centre of Józef Sebastian Pelczar's concept there are the questions of the role of evangelical mysteries of the life of Christ, the problem of the cooperation between man and God's grace and, finally, the need to change one's life following the pattern of Jesus. The author illustrates his theses with biblical and theological sources with particular regard to the works by Józef Sebastian Pelczar.

5

NEW TECHNOLOGIES - THE NEW COMMUNICATION IN FAMILY (Nowe technologie - nowa komunikacja w rodzinie)

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Jeczen J.

Roczniki Nauk o Rodzinie (Annals of Family Studies)

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2009

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vol. 56

121-137

EN

Parents and spouses are using the Internet and cell phones to create a 'new connectedness' that built in remote connections and shared Internet experiences. Today's married couples use a variety of tools-landline phones, cell phones, instant messaging, and email - to manage their schedules and stay connected with each other throughout the day. The adoption of cell phones and computers is a particularly important component of the way today's families stay in touch and coordinate their lives. Although families often go their separate ways during the day, they are connected by the Internet and, even more so, by cell phone. This new connectedness via cell phones and screen-sharing creates networked families.

6

Proces odovzdávania viery v súčasnej spoločnosti

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Kyselica J.

Studia theologica

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2006

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vol. 8

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issue 4

66-82

EN

Passing on the faith is a pastoral priority in the majority of parishes and Christian communities in European countries. A crisis is strongly felt in this process of passing on the Christian heritage to the next generation. Biblical stories tell us about the beginning of a religious tradition which used the contemporary cultural background to communicate its message. Multiple changes in the postmodern society, on one hand, deepen the crisis of passing on the faith and, on the other hand, render a better communication possible. The better communication is visible on the side of the agents and listeners, and in the content as well. The process of passing on the faith has important features, in which laymen can make their own contribution to the depth and vitality of the message. Particular attention is paid to family, school, Christian communities and parish. Along with these places, one should also pay attention to means such as catechesis, liturgy, popular devotion and mass media, which seem to be the best ones suited for the objective. In spite of numerous and serious difficulties which we encounter in the process of handing over our faith, the Church will find the key to the new revival of its mission at the feet of its Lord and Master.

7

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

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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.

8

Liturgická stránka nových svatební obřadů z r. 1990 a její aktuální dopad v České republice

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Nemec D.

Studia theologica

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2004

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vol. 6

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issue 2

1-15

EN

The article describes liturgical and pastoral consequences of the promulgation of the second typical edition of 'Ordo celebrandi matrimonium' promulgated in 1990. First, it briefly recapitulates the history of the rite of wedding after the 2nd Vatican Council. Then it compares liturgical issues of the 1st and 2nd typical editions. The third part stresses positive elements of the Introduction (Praenotanda) of the 2nd edition in comparison with the 1st edition, but it evaluates it critically too. Therefore the article contains proposals for supplements of the text in the Czech translation. The fourth part describes in detail the rites of celebration of marriage showing the new or better-formulated texts as a very valid contribution, not only for the liturgy itself, but also for pastoral care. Finally, the author shows the special contribution given by the Supplements of the Rite, referring to the relationship of these texts to the previous liturgical books, especially in the translations to Czech. The article also employs the author's experience as a member of the group of translators preparing the Czech version of the above-mentioned liturgical book.

9

SECTS AND NEW RELIGIOUS MOVEMENTS IN POLAND WITHIN THE CHURCH IN POLAND (Kosciol w Polsce wobec sekt i nowych ruchów religijnych)

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Murzinski P.

Rocznik Teologii Katolickiej

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2010

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issue 9

154-179

EN

Sects and new religious movements are a contemporary cultural phenomenon. It is not so because they have not existed before but because they affect masses which, in turn, is a result of the crisis of values more and more visible in our western culture. The crisis is caused mainly by the emancipation of this culture from its Christian roots, without giving anything in return apart from the technological progress and the relatively high living standard. Therefore different sects and quasi-religious groups make up for this loss. They quickly put down roots in the spiritual desert people nowadays live on. Since 1989 Poland has experienced political changes and cultural transformation. This process is accompanied by the emergence of many sects and religious movements searching for new disciples. Since that time many people, especially young ones as well as the ones lost in life and in the world of ideas, have fallen their 'prey'. Therefore, providing them with the help they need on the one hand and forming their faith and appropriate attitudes in life on the other are important tasks for the Church and the state. The special kind of help given to the victims of sects and new religious movements and people who are likely to come into contact with them are diocesan and parochial information centres which provide information concerning the abovementioned. Thanks to their work many people once caught in a trap set by the contemporary false prophets have 'returned' to the Church and society. The centres have also collected invaluable informative materials which are in the educating process and help those who have broken bonds with the sects and new religious movements. Due to the fact that these centres are established by churches, their mission is also of evangelizing nature. It is extremely important, as not only does it make possible to prove the falsehood of a given ideology, but also shows the Truth of Jesus Christ,which should be followed further on in life. This activity, undertaken because of the ongoing changes, is presented in this article. The text shows, with the support of statistics, law, and reports on national security, the danger of the current situation caused by the influence of sects and new religious movements.

10

THE BAPTISM SERVICE IN THE CHURCH OF ENGLAND (Obrzed chrztu swietego w Kosciele Anglikanskim)

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Maciaszek P.

Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)

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2009

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vol. 56

257-270

EN

In the Church of England baptism must always be administered with water in the name of the blessed Trinity, according to Jesus Christ's command (Mt 28,19). As regards the effect of this sacrament marks a person's new birth into God's kingdom. It is a death to sin and comprehends gifts that by nature people cannot have. In it they are regenerated and made members of Christand children of God. Baptism is something that happens to someone on the outside (being dipped in or sprinkled with water) as a symbol or sign of something happening on the inside (repentance, forgiveness and the gift of the Holy Spirit). The baptism of baby or an adult is a sign of the profound spiritual change which takes place when someone becomes a Christians. This is why this sacrament is celebrated as such an important event in the life of the Church. There are two basic types of baptism service in the Church of England. There are baptism services that follow the order of service in the Book of Common Prayer of 1662 and there are those that follow the orders of service in Common Worship that were authorised for use from 1998. In spite of the differences there are a number of core elements that can be seen in the orders of service in both the Book of Common Prayer and Common Worship, elements that are central to Christian baptism and that can be found in services of baptism from very early time. In the case of the Common Worship services there is the option for additional elements, which are also practices that go back to the early days of the Church. In the Anglican Churches godparents agree to take on three special responsibilities; to pray for the child, to set him a good example and to teach him. The Church expect parents and godparents to play their part in introducing the child to Christianity. Those who are older when they are baptized have sponsors rather than Godparents. The role of the sponsor is not to speak for the person being baptized, but to formally present them for baptism and to help them in their growth as Christians after they have been baptised.

11

Některé antropologické otazníky a mariologické implikace dokumentu Společenství a služba

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Pospíšil C. V.

Studia theologica

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2006

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vol. 8

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issue 1

83-86

EN

The author pays attention to two aspects of the document of the International Theological Commission 'Communion and Stewardship'. The first one refers to a radical refusal of dualism, which brings up some questions both about the theological concept of the origin of a human being and of the further use of Augustine's psychological trinitarian theory. The second aspect is mariological implications of some statements in the document.

12

HOW TO TALK ABOUT THE CHURCH TODAY?

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Salij J.

Rocznik Teologii Katolickiej

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2007

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issue 6

32-44

EN

The author is trying to answer the question of why we, the followers of Christ, are calling ourselves a Church, or a Temple? What are the consequences of being a Church? What obligations does it place on us? Answering these questions, the author concludes that the Church is the place of a powerful presence of God among His people. God's power, however, is full of humility. His power was most manifest on the cross. Although He was killed, His love proved greater than all the hatred directed at Him and greater than all the sins of the world. Today also Lord Jesus is powerful in a humble way. He does not promise to us that the Church will be a paradise of mutual love. He does promise, though, that He will fill my and your heart with His love, and that we will radiate this love to others, if we are truly open to His presence. The Kingdom of God starts in the man's heart. If I am closed to it, I will not see it even where it truly exists and operates.

13

Ondřej Maria Petrů a jeho překlad Nového zákona

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Tichý L.

Studia theologica

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2005

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vol. 7

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issue 1

64-68

EN

Among the modern translations of the New Testament into Czech, the translation of Ondrej M. Petru (1915-1970) occupies a very important place. Petru was not a biblical scholar, but he took part in the preparation of the translation of the New Testament into Czech by P. Skrabal (1948) as a linguistic expert. During his stay in Rome, Petru then reissued (in corrected form) the Gospels of Skrabal's translation (1951) and published his own translation of the remaining books of the New Testament (in two volumes: in 1954 and 1955). He further worked at improving his translation and published the whole New Testament in one volume in 1969. Although it appeared in Rome (3rd edition in 1976), its divulgement in the former Czechoslovakia was relatively high. After Petru's death a somewhat corrected edition was published in Vienna in Austria. However, numerous formulations of Petru's original translation of the New Testament live on in the Czech translation of the New Testament for the liturgy. Even though the translation of the New Testament into Czech by O. M. Petru contains idiosyncratic features, it cannot be neglected by future translators and it can serve them as a source of inspiration.

14

Monastery diecezji turowsko-pińskiej w XVI wieku

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Mironowicz A.

ELPIS

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2011

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vol. 13

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issue 23-24

227-250

EN

The history of the diocese of Turov and Pinsk until the end of the XVI century reflects the fate of the Orthodox Church in the Commonwealth. The development of the bishopric founded in 1088 passed through several stages resulting from often violent political, administrative and state changes. The prosperous period in the evolution of the Church structures on the territory of the discussed eparchy lasted until the end of the XII century. Under the rule of Sviatopolk II (1087-1113) the diocese of Turov encompassed vast territories of the Ruthenian lands with the following towns: Turov, Pinsk, Brest, Kamenets, Kleck, Slutsk, Gorodno, Haradok (later Davyd-Haradok), Zditov, Nobel, Dubrovitsa, Kapyl, Liahavichy, Sniatyn, Drohiczyn upon Bug and Vawkavysk. Therefore the eparchy encompassed the area from the Lower Beresina and Dnepr in the east to Bug (on the side of Prypiat) in the west, from Kleck in the north to Lutsk, Dubrovitsa, Stepan and Chortoryisk in the south. For the principality of Turov it was the period of its greatest development and political importance. During that period first schools were founded, the art of icon painting developed as well as church architecture. Still the diocese of Turov depended too much on the political events. All political and Church changes influenced the situation in the principality of Turov. After the peaceful - for the diocese of Turov - reign of Kievan prince Vladimir Monomakh (1113-1125) important changes took place during the rule of prince of Turov Viatcheslav Vladimirovich. The reign of prince Viatcheslav (1125-1132, 1134-1139, 1139-1142, 1142-1146), several times disrupted by the rule of other pretenders to the throne of Turov, had an unfavourable effect on the state of the eparchy. After 1142 not only did the principality loose five important towns, but equally the territory of the diocese changed. From that moment the diocese of Turov was deprived of such towns as: Horodiets, Rahachow, Kleck, Chortoryisk, Brest and Drohiczyn upon Bug. Territorial losses of the eparchy were compensated by spiritual development, especially during the reign in Turov of prince Andrei Bogolyubski (1150-1154) and Boris Yurevich (1154-1158). Andrei Bogolyubski was known as the patron of the culture, guardian of the Orthodox Church. He maintained close relationship with eminent theologian Cyril of Turov. Andrei Bogolyubski, whilst the prince of Vladimir and Suzdal (1157-1174), supported the cult of the Mother of God as the Protector of his principality. The short rule of Boris Yurevich in Turov and Pinsk brought him general esteem. Prince Boris was a pious and respected man. The son of Yuri Dolgoruky and younger brother of Andrei Bogolyubski, he supported the dynastic policy of his family. The further development of the principality and religious life in the diocese of Turov took place during the reign of Yuri Yaroslavovich (1158-1174). At his time huge stone church dedicated to the Dormition of the Mother of God was built in Turov. There is no doubt that at that time Turov was the biggest intellectual centre on the Ruthenian lands. It would be difficult to visualize the history of the diocese and Church in the XII century without mentioning the person of John Chrysostom of that time - Cyril of Turov. The hierarch of Turov was an outstanding orator, the author of many literary, religious and moralizing works. As the bishop of Turov in 1158-1182 he led to the development of spiritual and educational life. Cyril of Turov was well-known in the Ruthenian lands and his literary legacy had a significant influence on the religious and national identity of the Belorussians. Bishop Laurentius was the continuator of the activity of Cyril of Turov in the bishopric. His life was described in The Kievan Cave Patericon and in The Lives of the Saints of Dimitri of Rostov. Both of them, together with Martin of Turov - a monk from Turov monastery of Sts Boris and Gleb, were canonized by the Orthodox Church. The Tatar incursions, deepening regional disintegration in the Ruthenian lands as well as the increase of the meaning of the neighbouring countries (the Halych-Volhynia principality, Lithuania and Poland) weakened the position of Turov and development of the Church structures in the territory of the eparchy in the XIII century. To these tendencies one must add the complicated jurisdictional fate of the diocese of Turov. In the XIV century the diocese of Turov several times was joined to founded and closed down Church structures: Lithuanian metropoly, Halych metropoly and Kiev metropoly. If you add to this the political instability, split of the principality of Turov into principalities of: Turov, Pinsk, Gorodno, Dubrovitsa and Stepan, one can easily explain why the territory of the eparchy changed. Occupation of the lands of the diocese of Turov and Pinsk resulted in inclusion of certain territories of the eparchy into neighbouring Church and state structures, for example to the diocese of Vladimir, of Lutsk, or the metropoly of Novgorod. The inclusion of Turov and Pinsk into the Grand Duchy of Lithuania in the first half of the XIV century resulted in political stabilization, but complicated the divisions in the Church structure. The bequest made by Vytautas, the duke of Lithuania in favour of the bishops of Turov strengthened in tradition the conviction that he was the founder of the diocese. It was probably the weakening of Turov and increasing importance of Pinsk that caused the transfer of the see of the bishop within the diocese. In the XV century Pinsk became the local metropolis. Re-establishment of the principalities of Turov, Gorodno, and Pinsk in 1471 and conferring on them a special autonomy resulted in revival of the Church life. The greatest services to the development of the Church life were rendered by the rulers of the principalities: Ann Svidrigellova Horodecka, Semen, Maria, and Vasyl Olelkovich, Ivan, Fiodor, and Helen Yaroslavovich, Semen and George Holshansky, and Vasyl Fedorovich Ostrogsky and Constantine Ivanovich Ostrogsky. Thanks to their foundations and bequests more then 200 Orthodox parishes and several monasteries were founded. They were also the patrons of many iconographers, cantors, copyists and others artists. The boarders of the eparchy of Turov and Pinsk were definitively established in the XVI century. In the territory of Polesia five counties (powiats) belonged to private persons. Two of them - the ones of Kleck and Haradok - since 1588 remained in the hands of the Radziwills, the other two - of Sluck and Kapyl - were the property of princes of Sluck, whereas the fifth belonged to the family of Ostrogsky. Those counties were not attached to any voievodships. When the Brest-Litovsk voievodship was formed, it included only the lands of Pinsk and Brest counties. Only in 1566 definitive partition of the territory of the former principality of Turov took place. Gorodno and Turov were added to the voievodship of Brest-Litovsk, whereas Kleck, Sluck and Kapyl - to the voievodship of Novgorod. The Pinsk county together with the lands of the principalities of Gorodno and Turov formed in the XVI century the territory of the eparchy of Turov and Pinsk. Within the boundaries of the diocese remained also the territory of the former principality of Dubrovitsa. At the same time the lands of the principality of Stepan did not belong to the eparchy as they were joined to the diocese of Lutsk. Within the boundaries of the eparchy remained the estate of Viad and Bobryki. The administrative changes in the second half of the XV and XVI century substantially influenced the formation of the diocese boundaries. Finally, at the end of the XVI century the diocese of Turov and Pinsk included the lands of the Pinsk county, to which the territory of the principalities of Turov, Gorodno and Dubrovitsa were joined together with certain parishes located outside the above mentioned administration units, but historically linked with them.

15

THE TEACHING OF THE MAGISTERIUM OF THE CHURCH ON ADOPTION (Nauczanie Magisterium Kosciola o adopcji )

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Brzezinski M.

Roczniki Nauk o Rodzinie (Annals of Family Studies)

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2011

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vol. 10

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issue 3(58)

185-201

EN

The vocation to parenthood is one of the basic tasks of the spouses. In the modern world marital infertility is one of the ever more common problems affecting married couples. On the other hand, ever more often we encounter situations, in which parents, especially single mothers, do not want to raise their children. The meeting of the needs of people in both these situations makes the so-called unwanted or rejected children get a chance to find parental love and a family home by means of adoption. The article tackles the issue of adoption present in the teaching of the Magisterium of the Church. It indicates that accepting a born child to the family through adoption is a requirement of the spouses' fertile love, but also a Christian fulfillment of the commandment of love, the service to life and a way to preach the 'Gospel of life' by means of acts of love given to the most needy child. Adoption is not an easy thing, an event that happens once, but it amounts to saying 'yes' to love; it is accepting a certain way of life, in which serving another man and Christ present in the 'least' man is the first and supreme aim of adoptive parents' life. It is also worth stressing that the necessity to shape and create mentality serves a man not as something exceptional, but exactly as the style of life of Christian spouses.

16

BISHOP MARIAN FULMAN (1918-1945) AS A PROMOTER OF LITURGICAL LIFE IN THE LUBLIN DIOCESE (Biskup Marian Fulman (1918-1945) jako promotor zycia liturgicznego w Diecezji Lubelskiej)

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Petryk P.

Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)

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2009

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vol. 56

347-363

EN

This paper shows the activity of Bishop Marian Fulman as a promoter of the Liturgy and various forms of popular piety. He was appointed Bishop of Lublin in 1918. Bishop Fulman reorganized the network of deaneries and parishes. He erected seven new deaneries and eighty six parishes. Through his legal and pastoral activity he contributed to organization and development of the ministry to God. He introduced the practice of systematic teaching of catechism on each Sunday. He was concerned about the development of Eucharistic life, introduced two Holy Masses on Sundays and holidays, ordered Sunday devotions, promoted early First Communion, and convened an Eucharistic Congress. He propagated the worship to the Most Sacred Heart of Lord Jesus and Christ the King. He popularized the cult of the saints, especially St. Stanislaus Kostka and St. Andrew Bobola. In this cult he found moral and patriotic values, such that were specially needed in the education of the youth. he would lay much importance on the development of church societies for adults and adolescents.

17

PRIORITIES FOR PASTORAL WORK OF THE CHURCH IN POLAND

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Kaminski R.

Rocznik Teologii Katolickiej

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2007

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issue 5

45-56

EN

This article shows rules for pastoral work that have never been questioned along with challenges in pastoral ministry typical of Poland. Polish pastoral care needs to face the challenges that come with pluralism and democracy. Current political changes are accompanied by a number of negative phenomena, such as unemployment or a deep split between professed faith and actual opinions or behavior in social and personal lives of Catholics. The pastoral care of the 21st century needs to be diversified in terms of its directions, forms, and methods. Today the pastoral care of the family should be seen as a priority. There is an urgent need for promoting and preparing Catholics for participation in the public life. Pastoral care should encourage, affirm, and perfect a greater sensitivity towards charities. The devotion to Mary should be cherished and developed in order to deepen the Polish Marian devotion.

18

DIACONAL DIMENSION OF LITURGY I.E. THE OPENNESS TO PROBLEMS OF WORLD (Diakonalny wymiar liturgii, czyli otwartosc na problemy swiata)

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Nadolski B.

Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)

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2009

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vol. 56

297-308

EN

Public theology, which first appeared in the United States of America at the end of the 20th century, presents a certain challenge also for the liturgy. In this article the author addresses the 'diaconisation' of the liturgy, pointing to the reasons, which authorize for the use in the liturgy aspects of public theology, which emphasize the characteristic elements of the liturgy, as a rich cultural inspiration for society in an extremely direct perspective for progression, recalling to mind the richness of the Eucharistic mystery by which ars celebrandi and ars praesidendi should increase sensitivity and better motivate the participants in the liturgy to a greater love for the community.

19

FROM THE ARCHDIOCESE OF VILNIUS TO THE ARCHDIOCESE AND METROPOLY OF BIALYSTOK

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Krahel T.

Rocznik Teologii Katolickiej

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2007

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issue 6

149-157

EN

The political borders established after World War II divided the Archdiocese of Vilnius. Only a small part of it remained within Polish borders, and archbishop Romuald Jalbrzykowski of Vilnius, forced by the Soviet authorities to leave Vilnius, came to oversee it. He settled down in Bialystok and organized the chancery and the archbishop's tribunal here. It was also in Bialystok that the Seminary and the Theological Faculty of the University of Stefan Batory, evicted from Vilnius, resumed their operations. This was the beginning of the church administrative center in Bialystok, which came to be known as the Archdiocese of Bialystok. On June 5 1991, during his visit to Bialystok, John Paul II announced the decision to create the Archdiocese of Bialystok, which was consequently raised to the status of the Archbishopric the following year with the bull 'Totus Tuus Poloniae Populus' - as part of an overall effort to reorganize Church structures in Poland. It was also at that time that the metropoly of Bialystok was created, comprising the Archdiocese of Bialystok, the Diocese of Drohiczyn and the Diocese of Lomza. The first head of the metropoly was archbishop Edward Kisiel.

20

MODELS OF MARRIAGE AND FAMILY CHOSEN BY ADOLESCENTS AT THE STAGE OF CLOSER AND DIRECT PREPARATION FOR LIFE IN MARRIAGE AND FAMILY (Polish title below)

100%

Wyzlic M.

Roczniki Nauk o Rodzinie (Annals of Family Studies)

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2010

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vol. 10

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issue 2(57)

191-206

EN

(Polish title: Preferowane modele malzenstwa i rodziny przez mlodziez na etapie blizszego i bezposredniego przygotowania do zycia w malzenstwie i rodzinie). The young man goes through some preparative stages for life in marriage and family. They are made up of his maturation and readiness to make permanent decisions. Now aside to the family, the Church and school the mass media have become important in this process. They fulfill not only entertaining and informative functions but also educational. Now when preparation for marriage and family is at stake, such values are important that determine a concrete model of marriage and family. It is interesting to know which models of marital life and preferred by young people at the stage of a closer and direct preparation for life in marriage and family. How important are their age and living circumstances in this choice? The studies presented in this paper become an additional point for further analyses and considerations how to bring the Christian model of marriage and family to those are preparing themselves for marriage.

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THE TRANSCENDENT AND HORIZONTAL ANTHROPOLOGY OF 'HORIZONS OF EDUCATION' (Transcendentno-horyzontalna antropologia 'Horyzontow Wychowania')

Religiozita a spiritualita české mládeže

DIALOGUE ON THE PATH OF THE SPIRITUAL LIFE OF SPOUSES (Dialog na drodze zycia duchowego malzonkow)

THE IDEA OF CHRIST-CENTRED SPIRITUAL LIFE IN THE TEACHING OF ST. JOZEF SEBASTIAN PELCZAR (Chrystocentryzm zycia duchowego w nauczaniu sw. Jozefa Sebastiana Pelczara)

NEW TECHNOLOGIES - THE NEW COMMUNICATION IN FAMILY (Nowe technologie - nowa komunikacja w rodzinie)

Proces odovzdávania viery v súčasnej spoločnosti

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

Liturgická stránka nových svatební obřadů z r. 1990 a její aktuální dopad v České republice

SECTS AND NEW RELIGIOUS MOVEMENTS IN POLAND WITHIN THE CHURCH IN POLAND (Kosciol w Polsce wobec sekt i nowych ruchów religijnych)

THE BAPTISM SERVICE IN THE CHURCH OF ENGLAND (Obrzed chrztu swietego w Kosciele Anglikanskim)

Některé antropologické otazníky a mariologické implikace dokumentu Společenství a služba

HOW TO TALK ABOUT THE CHURCH TODAY?

Ondřej Maria Petrů a jeho překlad Nového zákona

Monastery diecezji turowsko-pińskiej w XVI wieku

THE TEACHING OF THE MAGISTERIUM OF THE CHURCH ON ADOPTION (Nauczanie Magisterium Kosciola o adopcji )

BISHOP MARIAN FULMAN (1918-1945) AS A PROMOTER OF LITURGICAL LIFE IN THE LUBLIN DIOCESE (Biskup Marian Fulman (1918-1945) jako promotor zycia liturgicznego w Diecezji Lubelskiej)

PRIORITIES FOR PASTORAL WORK OF THE CHURCH IN POLAND

DIACONAL DIMENSION OF LITURGY I.E. THE OPENNESS TO PROBLEMS OF WORLD (Diakonalny wymiar liturgii, czyli otwartosc na problemy swiata)