Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 22

first rewind previous Page / 2 next fast forward last

Search results

help Sort By:

help Limit search:
first rewind previous Page / 2 next fast forward last
1
Publication available in full text mode
Content available

Typy i metody ewangelizacji w świetle współczesnego nauczania Magisterium Ecclesiae

100%
Biela B.
Studia Nauk Teologicznych PAN
|
2015
|
issue 10
259-280
EN
In the time of calling for a new evangelization in the Church as a result is at least the creation of the Papal Council for New Evangelization and the convoking of the XIII Ordinary Gathering of Bishops Synod under the watchword  “New Evangelization for spreading the Christian faith“, one should be aware of the different types of evangelization. Only on this base can one point to the different aims of evangelization in the church connected with choosing the proper ways to carry it into effect. Speaking about three basic types, which are: missionary evangelization, pastoral evangelization and reevangelization or new evangelization one can speak about several basic methods of evangelization. You can describe it as a kerygmatic method, a missionary ministry method,  bringing back to life faith for the members of the Church connected with self-evangelization  and inculturation, a method connected precisely with pre-evangelization and new evangelization  which should always have a  joyful character.
DE
In der Zeit des Aufrufs zur Neuevangelisierung in der Kirche, dessen Ausdruck z.B. die Berufung des Päpstlichen Rates für Neuevangelisierung sowie die 13. Ordentliche Bischofssynode zum Thema "Neuevangelisierung als Weitergabe des christlichen Glaubens" waren, muss man bedenken, dass es verschiedene Typen der Evangelisierung gibt. Erst auf der Grundlage dieser Unterscheidungen lassen sich unterschiedliche Ziele der Evangelisierung in der Kirche sowie entsprechende Wege ihrer Umsetzung aufzeigen. Man kann von Missionsevangelisierung, Pastoralevangelisierung sowie Re-evangelisierung bzw. Neuevangelisierung sprechen. Dementsprechend gibt es einige Evangelisierungsmethoden: kerygmatische Methode, Methode der Missionsseelsorge, Methode der Verlebendigung des Glaubens der Kirchenmitglieder (verbunden mit der Selbst-evangelisierung) sowie Methode der Inkulturation (verbunden mit der Prä-evangelisierung und Neuevangelisierung). Die letzte sollte immer einen frohen Charakter haben.  
PL
W dobie wołania o nową ewangelizację w Kościele, o czym świadczy choćby powołanie Papieskiej Rady ds. Nowej Ewangelizacji oraz zwołanie XIII Zwyczajnego Zgromadzenia Synodu Biskupów pod hasłem „Nowa ewangelizacja dla przekazu wiary chrześcijańskiej”,  trzeba mieć świadomość, iż istnieją różne typy ewangelizacji. Na tej podstawie dopiero można wskazać różnorakie cele ewangelizacyjne Kościoła warunkujące wybranie adekwatnych dróg ich realizacji. Rozróżniając ewangelizację na trzy podstawowe typy: ewangelizację misyjną, ewan­gelizację pastoralną  i reewangelizację lub nową ewangelizację, można mówić o kilku zasadniczych metodach ewangelizacji: metodzie kerygmatycznej, metodzie duszpasterstwa misyjnego, metodzie ożywienia wiary członków Kościoła związanej z autoewangelizacją oraz  metodzie  inkulturacji związaną ściśle z preewangelizacją i nową ewangelizacją, która zawsze powinna mieć radosny charakter.
2
Publication available in full text mode
Content available

Ksiądz Franciszek Blachnicki – prekursor teologii kerygmatycznej w Polsce

100%
Biela B.
Roczniki Teologiczne
|
2020
|
vol. 67
|
issue 6
37-54
EN
Pope Francis said, “Theology after Veritatis Gaudium is a kerygmatic theology, a theology of discernment, of mercy and of welcoming, in dialogue with society, cultures and religions for the construction of the peaceful coexistence of individuals and peoples” (21.06.2019). In this context, a forerunner of kerygmatic theology in Poland, Father Franciszek Blachnicki (1921-1987), seems to be a person to focus on. As a theoretician, he came up with foundations of fundamental catechesis, in which he emphasised the fact that contemporary forms of catechumenate do not fit the requirements of the contemporary times. Blachnicki knew that the central pastoral issue of the Church is loss of the environment of living faith and love that may welcome new generations of Christians. The existing system of catechesis for children and youth is understood as a school subject to be taught purely on an intellectual level is not able to meet the tasks of catechumenate, since it is not an educational system that introduces Christian life in the community of the Church. In view of the above, Blachnicki was convinced that an additional catechumenate for the baptised was necessary – both for adults, youth and children. This complementary catechumenate should use the guidelines offered by the post-conciliar teaching of the Church, especially the one offered in the document on Christian initiation of adults. As the result of this, in the sixties of the last century, Father Blachnicki used the scheme of “Oasis” retreat to found the Living Church Movement, later known as the Light-Life Movement. Within the framework of deuterocatechumenal formation, he showed a specific way of implementing postulates, resulting directly from the achievements of kerygmatic theology and offered a “catechumenate-oriented” concept of pastoral care able to renew the contemporary parish that is a community of communities.
PL
Papież Franciszek stwierdził, iż „teologia po Veritatis gaudium jest teologią kerygmatyczną, teologią rozeznania, miłosierdzia i akceptacji, która nawiązuje dialog ze społeczeństwem, kulturami i religiami w celu budowania pokojowego współistnienia ludzi i narodów” (21.06.2019). Warto w tym kontekście zwrócić uwagę na prekursora teologii kerygmatycznej w Polsce, ks. Franciszka Blachnickiego (1921-1987), który był nie tylko teoretykiem, ale i praktykiem teologii kerygmatycznej. Jako teoretyk wypracował podwaliny pod katechezę fundamentalną, w której wskazał, że dzisiejsze formy katechumenatu nie odpowiadają wymaganiom czasów współczesnych. Blachnicki miał świadomość, że centralnym problemem pastoralnym jest utrata przez Kościół środowiska żywej wiary i miłości, które mogłoby przyjmować w siebie nowe pokolenie chrześcijan. Istniejący system katechizacji dzieci i młodzieży pojętej na sposób szkolny, intelektualistyczny, jako nauczanie religii, nie potrafi w tej sytuacji spełnić zadań katechumenatu, ponieważ nie jest systemem wychowawczym, który wdraża do życia chrześcijańskiego we wspólnocie Kościoła. W związku z powyższym Blachnicki był przekonany, że trzeba wprowadzić uzupełniający katechumenat dla osób już ochrzczonych – zarówno dorosłych, jak dzieci i młodzieży – wykorzystując wskazówki posoborowego nauczania Kościoła, zwłaszcza zawarte w dokumencie o inicjacji chrześcijańskiej dorosłych. W efekcie ks. Blachnicki w latach sześćdziesiątych ubiegłego wieku na bazie rekolekcji oazowych stworzył Ruch Żywego Kościoła, nazwany później Ruchem Światło-Życie. W ramach formacji deuterokatechumenalnej pokazał konkretną drogę realizacji postulatów wynikających bezpośrednio ze zdobyczy teologii kerygmatycznej oraz ukazał „katechumenacką” koncepcję duszpasterstwa mogącą odnowić współczesną parafię wspólnotę wspólnot.
3
Publication available in full text mode
Content available

Duszpasterstwo społeczne Kościoła w świetle II Polskiego Synodu Plenarnego

100%
Biela B.
Teologia Praktyczna
|
2002
|
issue 3
242-249
4
Publication available in full text mode
Content available

„Studia Pastoralne” Nowe czasopismo teologiczne

100%
Biela B.
Teologia Praktyczna
|
2005
|
issue 6
169-173
5
Publication available in full text mode
Content available

»Koinonia« jako zasada formalna teologii pastoralnej w ujęciu ks. Franciszka Blachnickiego

100%
Biela B.
Teologia Praktyczna
|
2005
|
issue 6
41-64
6

Cum pastoralis w świetle eklezjologii pastoralnej ks. Franciszka Blachnickiego

100%
Biela B.
Studia Pastoralne
|
2005
|
vol. 1
45-67
EN
On 21st of November 2004 is 40 anniversary of announcing a dogmatic konstitution about Church Lumen gentium, which endeepening the reflection of Church mistery shows at the same time a base of aftercouncil conception of religious service. It implicates at the same time new understanding of meaning „service”, more often expressed by latin cura pastoralis instead of cura animarum. This is the way as father Blachnicki understood religious service. He in his scientifical work and charizmatical intuition undobtfuly foreheaded his epoch, becoming a special kind of prophetic lumen of assimilation and realization of teaching Vaticanum II. Fr. Blachnicki endeepening ecclesilogy of Vaticanum II and works of contemprorary to him theologists discovered that an expression koinonia, shows as one of accepting in ecclesiology a very rich reality under the name „Church”. That „new picture of Church” became so precious, as it could become a leading picture for pastorał theology and religious service, expressing at the same time purpose, subject, aims and methods cura pastoralis of Church. Basing on new vision of Church, the autor of ecclesiological deduction of pastorał theology formulated a principle in a way of acting in the Church: „Church salvation intercession (means religious service), should be celebrated in this purpuse and in this way to realisation selfgiving God in Christ in word, sacrament and to condition free receiving in together giving in Holy Spirit through faith and love, for personification the community in vertical (with God) and horisontal (with brothers) in visual and effective sign of eucharistic gathering, and a local community in unity with common Church”. Analising theological - pastorał work of fr. Blachnicki, one can state that he reviewed and improved till the end of his life ecclesiological conception of pastorał theology, verifing at the same time his thoughts in practice in Light - Life Movement of a living Church as its founder. He has even suggested a neccessity of creating pneumatological - Christological - ecclesiological tractat of pastorał theology, where a pneumatological vision of Church would be appreciated. That is why one of servant of God suggestion was a proposal to go from service to evangelization. He named it a Copernican turn. In that state it is possible to lead a whole and organie conception cura pastoralis, understood as a proccess of building a Church in local community. Reality of Church starts from evangelisation, which iniciates liberation proccesses of people and given environment. Next step is to endeep - by catechumenal formation - to life in ecclesial community (martyria, leiturgia, diakonia). That is why a main conclusion coming from the fact that Church realised in coneret, local communities is for fr. Blachnicki a postulate to rebuild a whole religious service so it would serve the formation of basie communities of christian life in parishes. So it is neccessary to leadin a model of parishal community. To solve this dilemma; how to lead a model of postcouncil parish in life as one cannot build a living community without existing adult ecclessiological communities, the founder of Light - Life Movement showed a part and a chance in contemprorary life for different move-ments based on a whole and catechumenal formation. Fr. Blachnicki realised at the same time that composing model of realisation a parish as a community in Light - Life Movement has a fundamental influence on a style of work and priests life.
7

Skuteczna ewangelizacja na przykładzie życia i działalności św. Eugeniusza de Mazenoda (1782–1861)

100%
Biela B.
Studia Pastoralne
|
2013
|
vol. 9
137-161
EN
In the post-synodal apostolic exhortation on the formation of priests in the circumstances of the present day Pastores dabo vobis, John Paul II described the new evangelisation as the most important and urgent task of the Church at the end of the second millennium. Therefore it calls for „a new zeal,new methods of preaching and giving testimony to the Gospel”, and most of all a new involvement of priests. A priest who combined all these factors was Eugene de Mazenod, the founder of the Missionary Oblates of Mary Immaculate. The testimony of his life and activity, in spite of the time that had passed, may be very inspiring even today. First of all it is because the 19th century France is not that different from the contemporary Western civilisation, especially when we realise, that the ideology of the French Revolution is the source of many contemporary cultural trends. Second of all, it is because in his activity one can find all the conditions of the effective evangelisation: a  personal experience of salvation, ability to assess reality from the Gospel point of view, an apostolic zeal as the manifestation and testimony to love and propagating the spirituality of communion. John Paul II himself was convinced about exceptional values of this saint and found in him the example and the advocate of evangelisation of our times.
8

Przygotowanie do sakramentu bierzmowania: czy wykorzystana szansa?

100%
Biela B.
Studia Pastoralne
|
2008
|
vol. 4
41-53
EN
The aim of preparation for Confirmation is the formation for a testimonial form of Christian life and practising of apostolate. In the context of these tasks the present mode of preparation for the reception of the sacrament of Confirmation still remains highly insufficient. This preparation is of a too individualistic and formal character. It does not prepare for living in a community and therefore does not meet its major purpose of fostering Christian maturity. In this context a new meaning should be bestowed upon the roles of witnesses and mystagogy in preparation for the reception of the sacrament of Confirmation. The conclusion is that in pastoral practice one should take into consideration the fuller introduction of the confirmed to a parish life by a catechumenal method. In order to achieve this aim one can use more profoundly the deuterocatechumenal formation of the Light-Life Movement (Ruch Światło-Życie) an experience of the Catholic Charismatic Renewal which is quite efficient in introducing into a reality of faith through seminars of faith renewal. There is also a very valid postulate at stake to create „spirituality centres” in dioceses or special centres preparing adults for Confirmation according to the Rites of Christian initiation of adults (Ordo initiationis christianae adultorum).
9

Rodzina jako komunia życia i miłości w Domowym Kościele Ruchu Światło–Życie

100%
Biela B.
Studia Pastoralne
|
2009
|
vol. 5
69-88
EN
Family in itself is the fulfilment of one of the most basic human needs, since a man in his ontological dimension is homo familiaris. It may serve its purpose due to the fact that it is a privileged place of realization of human love and at the same time a place opened to receiving life. Thanks to this family is able to fulfil the need of an emotional bond with one’s neighbours, mutual understanding, security, a desire to have children as well as religious needs, including initiation into mysteries of religious and ecclesial life. In order to meet these aims a family must become „a community of life and love” (KDK 48). The foundation of this community is a communion of spouses with God which in turn will manifest itself in communion between spouses and communion between parents and their children. This personal vision of marriage and a Christian family, based on the idea of father Franciszek Blachnicki, is the aim of the Home Church. For families participating in the movement a nuptial communion is the foundation of communion of the whole family, and from even broader perspective, an opportunity to build an ecclesial community. This is why a family can and should call itself a home Church. In view of the above the basic aspect of the charism of the Home Church was described as „the self-gift in a marriage and a family”. The basis of formation of a marriage and a family is a nuptial spirituality, which is aspiring to holiness together with one’s spouse. The nuptial communion is built through the so called obligations. They are as follows: daily private prayer, daily family prayer, monthly nuptial dialogue, the rule of life and participation, at least once a year, in a formation retreat. Thanks to implementation of these tasks spouses get closer to one another and to God. The obligations are met by a daily effort of spouses and mutual support of other married couples gathered in the circles of the Home Church.
10

Uwarunkowania psychologiczno-społeczne przepowiadania słowa Bożego

100%
Biela B.
Studia Pastoralne
|
2011
|
vol. 7
100-118
PL
God speaks to a man and at the same time speaks to him through the other person. We are, therefore, within the realm of interpersonal relations. Hence while talking about preaching the Word of God one has to pay attention to circumstances and rules of interaction of the preached Word of God on a listener’s reason, will and emotions as major receptors of the content of the church preaching and at the same time as factors of the act of a personal faith. Such a preaching of the Word of God results from its purpose, securing both the personalistic and ecclesiastical character of the preaching. Therefore in the preaching of the Word of God a vital role is performed by a social community. Experience shows that even a solid intellectual and religious formation does not suffice for a proper shaping of the attitude of faith, if one does not have a proper support in an environment of one’s life. Hence the preaching cannot escape sociological conditions and be restricted only to transmitting an orthodox Christian teaching. Preaching the Gospel in the community of the faithful should be supported and intensified by a communal experience of this church community of faith.
11

Koncepcja „cura pastoralis” w ujęciu ks. Franciszka Blachnickiego

100%
Biela B.
Studia Pastoralne
|
2021
|
vol. 17
57-86
EN
One of the most important practical suggestions resulting from ecclesiological deduction of the pastoral theology was the suggestion of a shift from pastoral ministry to evangelization, which Blachnicki called ”a Copernican revolution”. The process of realization of the Church starts with evangelization, which initiates liberating processes in both individuals and entire communities. The next stage of the process is introduction – through a catechumenal formation – to living in the ecclesiastical community. Therefore, for Fr. Blachnicki the principal conclusion drawn from the fact that the Church realizes itself in specific communities is a postulate that the entire pastoral ministry should be reshaped to serve the formation of basic communities of Christian life within the parish. Hence it is necessary to implement the introduction of a model of the communal parish. A dilemma that emerges from this context is how to introduce a post-conciliar model of the parish, if it is impossible to build a living community of the Church without mature ecclesial communities. To solve this dilemma, the founder of Light-Life Movement pointed to the role and opportunity offered by movements based on comprehensive and catechumenal formation within the contemporary Church.
12

Urzeczywistnianie się Kościoła w środowisku akademickim na przykładzie ośrodka DA Graniczna w Katowicach

100%
Biela B.
Studia Pastoralne
|
2017
|
vol. 13
151-177
EN
Academic pastoral ministry in Poland in its history executed various models and concepts and the resulting forms of activity. Currently the ministry faces new challenges due to skyrocketing civilisation transformation. Each academic pastoral ministry centre with its own characteristic features resulting from various conditions executes its own objectives. They must, however, result from basic objectives of academic pastoral ministry and at the same time be open for challenges of the contemporary world. Graniczna Academic Pastoral Ministry Centre at the Assumption of the Blessed Virgin Mary in Katowice executed its objectives on the basis of the ecclesiology of communion and the resulting pastoral strategy plan. The article presents the concept and the forms as well as the methods of operation implemented in the centre in 1991–2001. Many of the actions bore specific fruits, therefore in the era of the new evangelisation and calling for “the pastoral ministry of reformation” it is worthwhile to get acquainted with the concept and operations of this academic centre.
13

Odnowa parafii – pastoralne wskazania Jana Pawła II

100%
Biela B.
Studia Pastoralne
|
2019
|
vol. 15
73-94
EN
The need for a decent vision of the parish rooted in the teaching of the Church which results from a deep theological reflection and is based on pastoral experience, opened on its suggestions to the contemporary context and able to reach out to the future is one of the most important needs of the contemporary Church. It is precisely the theological and pastoral vision created and propagated with dedication by John Paul II during almost twenty-eight years of his pontificating. The vision has a major motive – it is supposed to become a missionary community on the one hand, and from the practical point of view it should become a community of communities. The conditioning of the parish is mutual in this respect. If one wishes to put into practice this model of a parish, one has to bear in mind the four dimensions of pastoral activities: the trinitarian dimension – the mystery of God; the ecclesiological dimension – the mystery of the Church; the canonical dimension – the legal and structural reality; and the humanistic dimension. This theology of a parish should be the purpose of its renewal and should be treated as a perpetual process, a specific lifestyle and mode of acting and, as consequence, should also serve as an impulse for the development of practical implementations of parishes that function in a specific social and cultural context.
14

Parafialne Rady Duszpasterskie jako wyraz synodalności Kościoła

100%
Biela B.
Studia Pastoralne
|
2022
|
vol. 18
117-135
EN
Synodality is an integral part of the nature of the Church. It is, however, not so much an event or a slogan, but rather a style of life and an approach through which the Church lives out her evangelizing mission in the world. In the implementation of this mission, the Pastoral Council has a particular role to play in the parish. However, for it to truly fulfil its role in building the parish into a community of communities it must be based on the three essential pillars of the synodal Church: communion, participation, and mission. The article shows how these three dimensions emerge from the Church’s teaching, what the actual situation is and what are the essential facts that influence the Parish Pastoral Council to serve the synodal life in the parish.
15

Przygotowanie dalsze i bliższe do sakramentu pokuty i pojednania

100%
Biela B.
Studia Pastoralne
|
2007
|
vol. 3
36-53
EN
In the awareness of many faithful the sacrament of penance is but a sheer formality, if not a magical way of getting rid of sin. This attitude manifests itself in the way preparation is made for this sacrament. Quite often the major focus is on reading an examination of conscience from a book of prayers and confessing one's sins, whereas the other conditions of adequate and fruitful participation in the sacrament: penitence, contrition, resolution to amend one's life and penance are performed only on a formal level. While preparing the faithful for the sacrament of penance and reconciliation one should, therefore, speak of indirect and direct preparation. As far as the ministry of penance, one can clearly see specific conclusions and tasks. The main source of the present crisis of this sacrament may be found in reducing the whole penance practice solely to individual confession at the cost of non-sacramental forms of taking sins away. The major postulate is therefore to celebrate the liturgy of the sacrament of penance in the context of the whole penance practice of the Church. For the preparation for the sacrament of penance and reconciliation cannot be separated from the holistic context of penance as the major life attitude of everyday conversion understood here as the biblical metanoia. Moreover, the common practise of celebrating the sacrament may make one conclude that the character of penance is purely personal and that the purpose is to re-establish a correct relation between an individual and God. The reality is that a man does not live in perfect isolation from one's brothers and sisters. One's salvation takes place in a human environment. Therefore one can enumerate these most vital pastorał postulates preparing for the sacrament of penance: shaping the sensibility of the faithful to an individual and social character of sin and conversion, emphasizing the communal element in preparation for the liturgy of the sacrament of penance and understanding a confessor's involvement in shaping the social and ecclesial attitude of a penitent.
16

Prezbiterat w służbie komunii w świetle posoborowego nauczania Kościoła

100%
Biela B.
Studia Pastoralne
|
2010
|
vol. 6
33-45
EN
Contemporary ecclesiology postulates: „the Church as communion might be more clearly understood and concretely incorporated into life” (The Final Report of the Extraordinary Synod). This idea should pervade all actions of presbyters and influence a new style of priesthood. This is confirmed both by post-council teaching of the Church and the teaching of the Church in Poland. It was particularly developed in a post-synodal exhortation Pastores Dabo Vobis (1992) in which John Paul II emphasised that „the ecclesiology of communion becomes decisive for understanding the identity of the priest, his essential dignity, and his vocation and mission”. Other documents of Magisterium Ecclesiae followed this direction. Three documents of the Congregation for the Clergy deserve special attention: Directory on the Ministry and Life of Priests (1994), a letter The Priest and the Third Christian Millennium, Teacher of the Word, Minister of the Sacraments and Leader of the Community (1999) and an instruction The Priest, Pastor and Leader of the Parish Community (2002). Among Polish documents there are two written by the Second Polish Plenary Synod that deserve special attention: Needs and Tasks of a New Evangelisation at the Break of the Second and the Third Christian Millennium and Priesthood and Consecrated Life as Community of Life and Ministry with Christ. The documents emphasise that a priest should always remember that he „sanctifies himself by his care for a community which had been entrusted to him. This care should be manifested in being with a community and in a community”. Therefore the synod suggests that „in nominating parish priests one should take into account not so much and not only seniority and achievements but practical pastoral skills, especially the ability of team-work and a social sensitivity”.
17

„Antropologia genderyzmu” w świetle Listu do biskupów Kościoła katolickiego o współdziałaniu mężczyzny i kobiety w Kościele i świecie

100%
Biela B.
Studia Pastoralne
|
2015
|
vol. 11
39-55
EN
The article is rooted in the need to raise awareness, especially among Christians, of dangers of a totalitarian imposition of gender ideology, assumption of which is to control society through sex and destroy family and, what follows, a latin civilisation. Gender ideology, also called a gender theory, is a multidimensional phenomenon shaped in the context of various socio-cultural events of the 20th century. Promoters of gender deny a human nature manifesting itself in womanhood and manhood and claim that gender is of a cultural character. Therefore it may undergo many changes throughout an entire life. What follows is that one can not support a marriage as a relationship of a man and a woman, whereas a family is nothing but „a relic of the past”. As the result of the said assumptions we can observe attempts to introduce “a dictatorship of relativism” and “copulative totalitarianism” in education of the young. When one wishes to defy this destructive ideology one has to show first of all that it is built on a serious anthropological mistake that denies the nature of a man, his dignity, the essence of a man and a woman as well as the nature of a family. The mistake was pointed at in 2004 by the Congregation for the Doctrine of the Faith in “A letter to the bishops of the Catholic Church in the collaboration of a man and a woman in the Church and in the world”. A Christian standpoint towards genderism is rooted in an anthropology that underlines a value of sexuality and its meaning, whereas ethics formulates and justifies bases of a proper attitude to riches included in human corporality. In order to show the importance of the quoted document in the field of defence of human identity and attempts to start a dialogue with all the people of good will the article describes major assumptions of genderism and vital elements of anthropology of a cultural gender.
18

Zasada katechumenalna w duszpasterstwie akademickim

100%
Biela B.
Studia Pastoralne
|
2006
|
vol. 2
258-267
EN
Political and social changes in Poland are connected with changes in 1989 y. They had a magnificiant influence on changes in actual situation in the Church. They also made possi-ble to work more open and free in the pastoral service. From the other hand they put the church in front of new appeals, also connected with so important pastoral activity as aca-demical pastoral service (APS) in Poland. In the letter Novo millennio ineunte John Paul II calls for swimming out on depth in third millenium (see NMI 58). And this is definetely impossible without sensible realising of catechumen. Source of catechumenal institution is a principle which Tertulian formed classically: Fiunt,non nascuntur christiani. You have to grow christian and it means to create service in such a way as to lead the man towards the adult faith. In the article we tried to answer on the question: if and how in the academical principle, catechumenal service is present, which is a condition in leding to holliness (see NMI 29-43). Expieriences of Polish academical pastoral services in its institutional shape is mainly connected with three ways of activity. First is connected with between war ethap and it characterises of pastoral service with activity of many associations and academical organi-sations. Second period – real socialism – starts from searching a new shape of completely new service. In its final version it functioned mainly near few churches or parishes, mainly where students used to live in greater number. Guideline of Polish Episkopat for APS from 1953, 1967, 1971 y. Draw on its purpuses taking into account more counciliar vision of Church. Analising that part which mainly ends by changes in 1989 y. one must state that APS was understood as organised service of priest which had on its purpuse endeepening religious life of academical youth. One can say that shape of pastoral service presented in status from 1971 y. which notabene is actual up today is just a constitution of precoucil, individual concept of pastoral service, expressed in words from Vaticanum II. Academical pastoral service after 1989 y. according of project novelised by academical priests – status from 1999 y. for its main purpuse states its building in academical environment – by Jesus Christ Holy Spirit – community in university presented God and being sign of unity be-tween people and God. New forms of Status anyway have a significant regards towards ecclesiological concep-tion of pastoral service and stressing social – community formation and also including ommiting so far a work of academical pastoral service, which is evangelisation of univer-sity culture. Little modification of particular work of APS connected with accepted model of pastoral service does not show anyway how this process should look like. Purposes are shown but not the way. Of course all different centers APS try to work out this way. But this principle can only be realised first of all where are small formation groups. Looking on conspects from the central ones, catechumenal principle is present. The only problem is that in a big center there are many groups adjusted to many students necessities, taking into account only one part of formation.
19

Eucharistic gathering as the heart of celebrating „the eighth day” in a parish

100%
Biela B.
Studia Pastoralne
|
2012
|
vol. 8
183-193
PL
W wolnej Polsce nastąpiła relatywizacja niedzieli. Coraz większy procent Polaków ten święty dzień spędza w nowych „świątyniach konsumpcji”, jakimi są hipermarkety. Smutkiem napawa fakt, że żadnych reperkusji w polskim prawie nie spowodował list apostolski Jana Pawła II Dies Domini, w którym papież apelował o poszanowanie niedzieli. Wobec faktu desakralizacji czasu oraz braku głębszego zrozumienia sensu niedzieli jako dnia świątecznego, jawi się konieczność permanentnego wychowania do właściwego świętowania dnia Pańskiego. Eucharystia w pewnym sensie jest celem życia religijnego. Wynika to stąd, że z chrześcijańskiego punktu widzenia celem życia człowieka jest włączenie się w Boże plany zbawcze. Ich punktem kulminacyjnym jest Jezus Chrystus i Jego tajemnica paschalna, która nieustannie uobecnia się w Kościele. Dokonuje się to zwłaszcza w zgromadzeniu eucharystycznym, dzięki któremu ludzie jednoczą się z Chrystusem w słowie i sakramencie oraz ze sobą nawzajem. W ten sposób w Eucharystii realizuje się i pogłębia wspólnota ludzi z Bogiem i pomiędzy sobą. Tego rodzaju komunia jest celem całej historii zbawienia. Oczywiście w aspekcie eschatologicznym jest ona równocześnie źródłem, gdyż jest znakiem wskazującym na ostateczną wspólnotę, która zrealizuje się dopiero u kresu historii zbawienia. Będąc jednakże źródłem, zawiera w sobie już to, do czego ma prowadzić. W związku z powyższym wydaje się, iż ciągle za mało w nauczaniu i wychowaniu podkreślany jest związek niedzieli z tym, co można nazwać „teologią dnia ósmego”. Niedziela bowiem, jak podkreśla Jan Paweł II w Dies Domini, nie tylko jest dniem pierwszym, ale także „dniem ósmym”, to znaczy, że w stosunku do tygodniowego cyklu siedmiu dni zajmuje pozycję wyjątkową i transcendentną, symbolizując zarazem początek czasu i jego kres w „przyszłym wieku […]. Niedziela jest znakiem tego naprawdę jedynego dnia, który nastąpi po obecnym czasie – dnia trwającego bez końca […]; niedziela jest nieustannym zwiastowaniem życia wiecznego, które podtrzymuje nadzieje chrześcijan i dodaje im sił w drodze” (nr 26). Eschatologiczny wymiar Eucharystii, podkreślany przez teologię dnia ósmego, wyraża samą naturę chrześcijańskiej egzystencji na ziemi. Jest to uprzywilejowany moment, w którym Kościół doświadcza siebie jako pielgrzyma. Msza św. pobudza chrześcijan, by żyli eschatologicznie ze spojrzeniem i sercem zwróconym w górę. Dlatego też niedzielne sprawowanie Eucharystii powinno być prawdziwym świętem w parafii. Teologia dnia ósmego może znaleźć także konkretne odzwierciedlenie w praktyce pastoralnej wspólnoty parafialnej. Świat bowiem nie potrzebuje parafii jako miejsca, w której można znaleźć wszystkie udogodnienia, działania i rozrywki, lecz jako miejsca pielgrzymki i radości. Miejsca, gdzie doświadcza się obecności Ducha i gdzie ktoś, kto przychodzi po raz pierwszy, jest zmuszony dostrzec coś innego i zawołać jak ci, którzy wchodzili do pierwszych wspólnot chrześcijańskich: Naprawdę Bóg jest wśród was! (por. 1 Kor 14,25).
20
Publication available in full text mode
Content available

Katecheza na dzisiejszą godzinę

75%
Biela B.
Teologia Praktyczna
|
2003
|
issue 4
259-269
first rewind previous Page / 2 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.