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Umacnianie wiary jako zadanie pasterzy Kościoła na przykładzie świętych Piotra i Pawła w głoszeniu i umacnianiu wiary własnej oraz braci i sióstr w Chrystusie

100%
Dąbek T. M.
Scriptura Sacra
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2012
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issue 16
91-109
EN
The task of the Pastors of the Church is to proclaim and fortify the faith. The faith is the great treasure. The people and the Pastors are weak and is very important to confess his weakness and pray for help of God. The Gospels and the Acts of the Apostles show the progress of the faith, human and religious maturity of Simon Peter, fisherman and Apostle. Paul Apostle of the Nations oft speaks abort his weakness (cf. 1 Co 2:1-5; 2 Co 12:7-10; 1 Tm 1:12-16). The Apostles are examples for the Pastors of the Church for proclaim and fortify their own faith and the faith of theirs brothers and sisters. All Christians must care to progress and perseverance in the faith (cf. Rm 11:19-21; 1 Co 16:13f; 2 Co 5:6f; 13:5; Col 1:23; 2:6f; 1 Th 3:2-4; 1 Tm 3:13; 4:12; 6:12.20f); must pray and hope in God’s help (cf. Jn 15:5; Lc 17:5; Ph 4:13), follow of Christ and teachers of the faith (cf. Heb 12:2; 13:7). The faith is the spring of the power and protection in the difficulties and adversities (cf. 1 Th 5:8; Ep 6:14; Heb 11:1.6). The signs of the faith are the acts of the love (cf. Ga 5:6; 1 Tm 1:5; Phm 4-6; Tt 3,15).
2
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Gotowość duszpasterzy do towarzyszenia małżonkom w rozwoju wiary

100%
Czerwonka G.
Studia Teologiczno-Historyczne Śląska Opolskiego
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2020
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vol. 40
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issue 1
99-118
EN
Pastoral accompaniment of spouses in the development of faith is part of the essence of the Church’s salvific activity towards people living in the sacrament of marriage. The pastoral accompaniment of the spouses is realized by the presbyters through evangelization, the preaching of the word of God, the catechesis of the spouses and parents, sacramental ministry and spiritual direction, and finally especially through the holiness of priestly life. The research carried out among the clergy of the Archdiocese of Przemyśl has shown the need for permanent formation of the presbyters to support the pastoral accompaniment of the spouses and motivate the clergy for this ministry.
PL
Duszpasterskie towarzyszenie małżonkom w rozwoju wiary wpisuje się w istotę zbawczej działalności Kościoła skierowanej wobec osób żyjących w sakramencie małżeństwa. Wsparcie małżonków płynące ze strony duszpasterzy jest realizowane przez prezbiterów poprzez ewangelizację, przepowiadanie słowa Bożego, katechezę małżonków i rodziców, posługę sakramentalną i kierownictwo duchowe, w końcu szczególnie poprzez świętość kapłańskiego życia. Przeprowadzone badania wśród duchownych archidiecezji przemyskiej dowiodły potrzebę formacji stałej prezbiterów, wspomagającej duszpasterskie towarzyszenie małżonków i motywującej duchownych do tej posługi.
3
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In Community, Alone, in Community: Towards an Understanding of Christian Faith for the Post-Enlightenment, Post-Evangelical, Post-1960s Revolution Generation

80%
Simpson G.
Paedagogia Christiana
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2020
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vol. 1/45
149-169
EN
The Christian Creeds outline the central beliefs of Christianity, providing a universal statement of faith for Christians everywhere. This is an account of one perspective on the Creeds, which begins in a narrow Christian community, moves through isolation and solitude, and ends at the edges of a new community; a journey which edges towards the human goal of self-acceptance and understanding. The doctrines are often perceived as fact, but are there grounds for a more nuanced approach? Theologically, some insiders have developed new approaches to Christianity, while traditional Church theology maintains a stubborn outward attitude of non-compromise. Others who have attempted to develop a more existential approach have been often vilified and disowned by the Church. But is there a third way? One which encompasses neither theological technicality nor angry emotional rejection, but a gradual dawning, personal realisation that we are all moving from one type of community to another, and that the answers lie in doubt rather than certainty. This paper analyses internal and external dialogues the author has experienced, when moving from the confines of a small Evangelical Christian Church community, through solitude, to the tentative edges of a new multi-vocal community. Starting with an analysis of Fowler’s methodology as a tool to evaluate the faith narrative, the author will examine the multiplicity of voices that have informed her journey. She will stop on the way to challenge and encourage the young adult who has become an outsider, to acknowledge the voices of dissenters, to accept a different form of spiritual friendship, and to encounter an evolving community which accepts new voices of gender, doubt and radical interpretation. Finally, she will visit a new creed and ask whether, in the famous words of T. S. Eliot, ‘... the end of all our exploring / Will be to arrive where we started / And know the place for the first time’.
PL
Chrześcijańskie Credo wylicza główne prawdy chrześcijańskiej wiary, zapewniając jej uniwersalne wyznawanie wszystkim chrześcijanom. W tekście przedstawiono stanowisko autorki, perspektywę ujmowania wiary narodzonej w wąskiej chrześcijańskiej wspólnocie, przeniesionej przez izolację i samotność na brzeg nowej wspólnoty, mającą za cel osobową samoakceptację i zrozumienie. Doktryny są zwykle postrzegane jako fakty; czy istnieje jednak miejsce na światłocienie, na bardziej zniuansowane interpretacje? W teologii niektórzy ‘wtajemniczeni’ rozwijali nowatorskie podejścia do chrześcijaństwa, podczas gdy tradycyjna kościelna teologia pozostaje zewnętrznym, upartym stanowiskiem braku kompromisu. Ci, którzy próbowali rozwijać bardziej egzystencjalne podejścia, byli często szkalowani i usuwani z Kościoła. Jednak czy istnieje trzecia droga? Taka, która zakłada nie teologiczny formalizm czy wściekły, emocjonalny bunt, ale stopniowe przebudzenie świadomości, że wszyscy wyrastamy z jednego typu wspólnoty ku innemu, a odpowiedzi leżą bardziej w wątpliwościach aniżeli w pewności. Artykuł analizuje wewnętrzne i zewnętrzne dialogi, które autorka prowadziła w okresie przechodzenia z granic małego Ewangelikalnego Kościoła, poprzez samotność, do niepewnych brzegów nowej, wielogłosowej wspólnoty. Rozpoczynając od analizy metodologii Fowlera, jako narzędzia ewaluacji religijnych narracji, autorka bada wielość głosów, które oddziaływały na jej wewnętrzną podróż. Przystanki na tej drodze wynikały z potrzeby: wsparcia i zachęty wobec młodych dorosłych „outsiderów”, umocnienia głosów „odszczepieńców”, akceptacji różnych form duchowej przyjaźni i wreszcie napotkania rozwijającej się wspólnoty, która zdolna jest pomieścić nowe głosy „gender”, wątpliwości i radykalne interpretacje. Ostatecznie przygląda się „A New Creed” i zastanawia się – słynnymi słowami T. S. Eliota – czy rzeczywiście „…pod koniec wszystkich naszych odkryć dotrzemy tam, skąd wyruszyliśmy i poznamy to miejsce po raz pierwszy”.
4
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Formacja permanentna w służbie rozwoju osobowości katechety

71%
Wrońska H.
Roczniki Pastoralno-Katechetyczne
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2013
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vol. 5
81-89
EN
Permanent formation is related to periodic formation and is understood as its extension, undertaken in order to empower the teacher to participate in contemporary religious education and its curriculum design. Therefore, the nature, the contents and the methodology of permanent formation all depend on the degree and type of educational background acquired through academic courses. The major function of the permanent formation is making the teachers capable of personal growth through enhancing the professional skills they developed during the studies. The effectiveness of religious education is not, first and foremost, dependent on the contents and methods of instruction, but on the teacher: his/her personal maturity and spiritual advancement, his acquaintance with contemporary life, his interpersonal skills and readiness to stay in dialogue with others. Rapid changes in human mentality and the deeper understanding of what religious education really is impose a challenge upon the teacher to undertake permanent formation, in both the realm of the matter and of the spirit; intellectual and methodological. The formation of the religion teacher largely depends on his/her acquisition of declarative and procedural knowledge, but the main task they face is their becoming pro-active and empowered, so that they can see their strong points, make them even stronger and use them effectively for influencing their environment. Personal growth needs constant improvement and requires sensitivity to the need of renewal and social participation. Of utmost importance is the teacher's opening to God and to the problems of contemporary world, his/her contemplation of the Bible and active participation in the life of the Church. All these efforts should shape the religion teacher into a dynamic, pro-active person, capable of effective interpersonal contact. Otherwise, the teacher is very unlikely to be effective in his/her didactic impact. The proper understanding and profiling of the teacher's formation − which takes part in the community and through the community − ensures effective catechetical education.
5
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Modlitwa czynnikiem wspólnototwórczym

61%
Wrońska H.
Roczniki Pastoralno-Katechetyczne
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2012
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vol. 4
139-150
EN
Prayer is an encounter expressing man's bond with God. At the basis of this encounter there is faith in the existence and love of personal God. During praying entrance occurs into a personal relation not only with God, but with another man as well. An encounter with another man in prayer, connected with a trusting call for blessing, changes the relation between the persons, creates an internal bond, in which prejudice gives way to mutual openness. Liturgy is a special dimension of the God-man interaction, in which dialog takes place by means of liturgical signs. In the catechetical formation intellectual education is recommended, but raising religious sensitivity, being open to God’s gifts, building a community and acceptance of everything that Christ offers through the Church, is more important. The catechist plays the priority role in developing the communication between God and man in the pupils that are catechized. In order to meet this demand he himself has to feel the need of prayer and of bearing witness. In using prayer the catechist's creative attitude is necessary. He should find out about the religiousness of the given class, their intellectual possibilities, spiritual sensitivity, the ability to reflect, and their general state of faith that was acquired in their homes. He has to synchronize prayer with the Church, parish or school feasts, as well as with the important situations in the pupils' lives, spontaneous requests made by the catechized, with the environment they live in, and with the esthetic qualities of the room where the lesson takes place.
6
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Rola liturgii w katechezie

51%
Wrońska H.
Roczniki Pastoralno-Katechetyczne
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2010
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vol. 2
121-132
EN
Catechesis and liturgy enable the Church to fulfill its saving mission awarded by the Christ. Preaching the word is to lead to the celebration of liturgy. The heart of the catechesis and faith of those who receive the message of salvation is the mystery of the Christ celebrated in liturgy. As catechesis is essential to gain understanding and ultimate experience of liturgy, a catechesis that supports and translates liturgical values into daily life is indispensable. Catechesis should relate to liturgical experience, consolidate its values, point to the richness of life renewed in Christ and propose ways of attaining sainthood in daily work. The characteristic element of liturgy is the language of celebration, which imparts significance to the celebration in the process of transmission of faith. Liturgy also uses symbolic language, which is an indispensable way of expressing and sharing religious experience. Symbols can help catechesis to resist the temptation of teaching only, because they bring teaching closer to daily life and add necessary dynamism to catechesis.
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