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1
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Uchwały I Światowego Kongresu Duszpasterstwa Migracyjnego. Wprowadzenie

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Bakalarz J.
Studia Polonijne
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1983
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vol. 7
7-11
EN
The article discusses the subject matter and organization of the First World Congress of Pastoral Care for Migrants in Rome (March 12th-17th, 1979). It helps the readers understand the Final Resolution of the Congress presented below.
2
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Stanowisko Kościoła wobec środków społecznego przekazu

100%
Bakalarz J.
Studia Polonijne
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1986
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vol. 10
7-31
PL
The Church tells the world a message of Salvation and thus it is a "medium" itself; it approves of all traditional and modern social media such as film, radio and television in particular. All these media, however, must follow the moral principles both in their contents and form. Social media contribute to the progress of the Mankind, community spirit and evangelization of the world. The Apostolic See recommends to use social media in the Church activities including the pastoral care for migrants. The Church communities should aim at better human communication. Thus, the formation of both the receiver and the sender appears to be necessary.
3
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Congregazione per l'Educazione Cattolica − Pontificia Commissione Migrazioni e Turismo. Orizzonti pastorali oggi. Studi interdisciplinari sulla mobilità umana

100%
Bakalarz J.
Studia Polonijne
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1989
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vol. 12
245-246
4
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Kościół a rodziny emigrantów

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Bakalarz J.
Studia Polonijne
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1989
|
vol. 12
7-24
EN
Many papal documents bear witness to the fact that the Church feels to be obliged to a particular care about emigrant families, which being under conditions of migration are subject to different kinds of difficulties and dangers. The Church fulfils its mission in that domain by teaching and shaping of consciences, by the activity in defense of emigrants' laws, and by the pastoral care of families. Any Church activity tends to secure the unity of marriage and emigrant family, to internally reintegrate emigrant families under the new socio-cultural conditions, and to develop their cultural identity. The Church also tends to the social and religious integration of emigrant families in the local society. The pastoral care is focused on the religious vocation of the emigrant family which should be a „home church”. The pastors' task is to develop the subjectivity of the family, so that it could fulfil properly its fundamental functions. A special care should be provided for those families which live in untypical situations, such as: ethnic marriages and religious intermarriages separated families, families stricken with sickness or afflicted with a habit of alcoholism.
5
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Doktrynalno-prawne stanowisko Kościoła wobec szkolnictwa migrantów

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Bakalarz J.
Studia Polonijne
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1983
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vol. 7
29-49
EN
It has been since the 4th century that the Church became an organizer of education. In the later centuries, especially since the Lateran Council IV (1215), education has acquired an ethnic character. A phenomenon of migrant education arose at the end of the 18th century in the United States and partially also on other countries. At the beginning of the 20th century the Church obeyed the natural right of migrants to teaching their children in the native language. In the counciliar Declaration on Christian Education the Church declares its right to up bringing and organizing its own education (including the migrants) which would consider the ethnic character, culture and the native language of the pupils. Taking the conditions of life and the needs of migrants into account, the Church considers that the children of migrants should be provided with the bi-cultural education which harmoniously synthetizes the culture of the country of origin with that of the country of settlement. Consequently, the bi-cultural education ought to be organized. The local Churches in the places of immigration and partially also in the places of emigration are responsible for the education of migrants. The responsibility refers to all the faithful and the priests in particular.
6
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Kościół wobec młodzieży emigracyjnej

100%
Bakalarz J.
Studia Polonijne
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1990
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vol. 13
7-31
EN
In the contemporary phenomenon of emigration the youth takes part most often. There are certain objective e. g. economic, ideological and cultural reasons for this emigrant expansion. Those reasons, however, are often connected with some subjective motives. Emigration always has a moral dimension and causes various threats, but it also offers a great chance in young people’s life. The Church makes every effort to get to know various crises and problems which young emigrants have to cope with. It is interested mainly in family, social, moral, and cultural life problems. The Church points to social tasks towards the emigrant youth. It demands in particular a complete and bicultural education of the young emigrants, a respect for their subjectivity, and making it possible for the young people to take an active part in social life. Within the framework of its own mission the Church underlies a need for regeneration of the hitherto pastoral care. The regenerated pastoral care is to be focused on evangelization of the emigration world in the countries of emigration and imigration. It is necessary in the present pastoral activity to subjectivize the majority of the faithful, and especially of the youth, and also to use various forms and pastoral methods.
7
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Stanowisko Kościoła wobec stowarzyszeń etnicznych

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Bakalarz J.
Studia Polonijne
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1985
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vol. 9
7-27
EN
The phenomenon of forming associations on the basis of ethnic and cultural links goes back far into the past. In the church it goes back to the Middle Ages and then the 19 th and the beginning of the 20th century. After the world war II the Apostolic See stayed a little aloof as far as the problem of ethnic immigrant associations is concerned. Finaly, it has become more open and positive since the Second Vatican Council. The Church accepts the right of migrants to form their own associations both in secular communities and in the Church. It follows from a natural right of people to form associations and of the faithful to congregate in the Church. The Church recommends all Church associations of a religious, cult, apostolic, benevolent, social and cultural character. According to the Apostolic See all the Catholic ethnic associations ought to follow the mission of the Church. They should dynamicly broaden their areas from parochial and diocesan to internal, international and universal spheres. They should always cooperate with the hierarchy and other Church institutions. The Code of the Canon Law and the statute of a given Church association define its legal status.
8
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Integracja migrantów w świetle prawodawstwa kościelnego

100%
Bakalarz J.
Studia Polonijne
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1983
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vol. 6
59-72
EN
Coexistence between immigrants native and local inhabitants can be characterized by the three following processes: assimilation, isolation and integration. The Church accepts only the last one as the one which is in accordance with Christian mission, character of the Church and personal rights of man. Integration is a dynamic process during which both the immigrants and the native join into one community through recognition, adaptation and sharing of their ethnic values. In effect, a new society is born, its fundamental unity harmonizes with certain social and cultural differences. According to the Catholic model of integration, four basic principles must be kept to: church unity, cultural pluralism, freedom of man, common welfare of the community. The process of integration, if governed by these four principles, should be spontaneous but slow; it should be carried out though subsequent stages of outer and inner adaptation and through the stage of full participation in the activities of the new community. In the plane of religion, this process can be fairly long; it can be continued by two or more generations before it becomes completed. As regards other planes of integration it can be even longer. Since proper integration requires certain most advantageous and favourable conditions, the Church defined the law system of integration which is reflected in the organization of migrational chaplaincy. In accordance with the structure of the system, local churches and the churches in immigrants’ home country, as well as parishes, church organizations and schools have a significant part to play in the process of integration. Particular importance is associated with the role of the immigrants’ chaplain who, as a ”man-bridge” can help his people adapt to new Christian community.
9
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Migracja jako czynnik jedności Europy

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Bakalarz J.
Studia Polonijne
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1984
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vol. 8
227-238
EN
Migration is an important element of international life and as such has some significance for the process of Europe’s unification. In the past, migration contributed particularly to the cultural exchange between the East and the West. At present, there are around 15 million migrants on the European Continent. Due to various social mechanisms, migrants fringe upon various communities and cultures and thus become „intermediary groups” between various nations. In this way, they contribute to spiritual unification of the European nations and the nations of other continents alike.
10
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Arcybiskup Józef Gawlina jako duchowy opiekun Polonii

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Bakalarz J.
Studia Polonijne
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1982
|
vol. 5
103-125
EN
Up to the second world war archbishop J. Gawlina (1892-1964) was working very actively in several spheres of human life, in Poland, and then - as a field bishop - he accompanied Polish soldiers on the European and Near East fronts, after the war in 1949 the Apostolic See made him a Spiritual Leader of Poles Abroad. Being already such a Leader archbishop Gawlina has organized a Polish Ministry Headquarters at Rome, an Ordinary for Poles in Germany and Polish Catholic Missions in many other countries. Apart from that he was a Polish emigration priest journeying to many countries, taking care especially of young people, candidatesfor priesthood and persons in need of particular help. In his activity he took into consideration also social and cultural needs of Polish emigration. He assumed also a patronage over educational institutions (Polish School Youth Organization) i.e. Polska Macierz Szkolna, cultural and publishing ones as well. He himself established three Polish publishing houses abroad. As a Protector, a member of Higher Emigrational Council (Wyższa Rada Emigracyjna) and the Father of the Ecumenical Council he defended the rights of Polish emigrants especially in priestly matters, by lecturing in many various institutions both ecclesiastical and secular, and also by taking part in numerous diplomatic actions. In all his efforts archbishop Gawlina’s main aim was to unite Polish emigration spiritually, to make its religious and cultural values retained, and to make it engage in the life of the Church, the mother country and the place of residence at the same time.
11
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Podstawowe dokumenty Kościoła w sprawie opieki duszpasterskiej nad migrantami

100%
Bakalarz J.
Studia Polonijne
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1981
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vol. 4
5-14
EN
In the period of developing scholarly and practical interest in the problems of migrant ministration, there is a need to popularize the fundamental Church documents in this matter. The most important of them are: the Apostolic constitution Exsul familia, motu proprio Pastoratis migratorum cura, the instruction De pastorali migratorum cura and motu proprio Apostolicae caritatis. It appears from them, that the Church feels obliged to a special priestly care of migrants, taking into consideration their difficult living conditions, needs, and their own spiritual heritage. This obligation applies to the whole God's people: priests, monks, and lay persons, individual persons and various communities and institutions. All migrant Catholics should be taken care of, and also - as far as it is possible - acatholics and non-Chrostians. The Chuch should be interested in all the migrants needs, mainly int the religious field, but also in social, cultural, or even economic matters. The Church's activities concerned with migrants are organized on three levels: all-Church, national and diocesan. They are directed by respectively: the Congregation of Bishops, the conferences of bishops and diocesan bishops. In performing their duties individual authories should use many other institutions and persons.
12
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Duszpasterstwo a tożsamość etniczna emigrantów

100%
Bakalarz J.
Studia Polonijne
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1987
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vol. 11
151-173
EN
The relation of pastoral activity to the ethnic identity of emigrants is a current problem. In order to define the model of this relation the Church takes into consideration two basic criteria: the dignity of a person and the unity of the Church. These criteria are, as it were, two poles orientating the Church's teaching and activity in this matter. Hence, four principles can be drawn according to which the pastoral activity: a. respects and strengthens the ethnic identity of emigrants; b. facilitates the openness of the ethnic groups to other societies; c. supports the Church's integration which contributes to the development of the original identity; d. rejects extreme and nationalistic attitudes, e.g.an artificial uniformism (assimilation), or false particularism. The influence of pastoral care on ethnic identity is a complex and many-levelled process. The following pastoral factors play a decisive role here: a. Catholic religion itself which is a symbiosis of faith and culture (inculturation of faith); b. pastoral ministration which has a certain cultural function in the emigrant environment; c. an ethnic parish which integrates the society of emigrants; d. an ethnic priest who is the leader and spiritual patron of the ethnic fellowship; e. different groups and Church institutions which respectively protect and develop the ethnic identity of emigrants.
13
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Dobór, przygotowanie i nominacja misjonarza migrantów

100%
Bakalarz J.
Studia Polonijne
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1981
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vol. 4
91-112
EN
The migrant ministration, belonging to specialized ministrations, requires adequately chosen and prepared priests, called migrant missionaries. I. The practice of the special formation of migrant priests dates back to 7th century, but it was not developed until the end 19th and the beginning of 20th centuries. Various forms of recruiting and preparing the candidates as well as a special procedure of appointing a migrant missionary were established then. A synthesis of the Church practices and the legislation of that time were included in the Apostolic constitution Exsul familia. A new stage in the development of legislation in this field was started by the Vatican Council II and by the documents of the post-Council legislation, especially the instructions De pastorali migratorum cura and Ratio fundamental institutions sacerdotalis. II. According to the new legislature, in respective countries the conferences of bishops are responsible for the migrant ministration. It is also their duty to define, on the basis of common norms, their own way of forming the migrant missionaries, to establish a council or to adjust proper institutes to this task, as well as to appoint priests to migrant missionaries. Diocese and monastic priests can be appointed missionaries. They should be rather young, strong and healthy, showing good religious, moral, personal and intelectual qualifications, and prepared to the future tasks. The special preparation of the candidates for migrant missionaries is supposed to complement their general priestly formation in the spiritual, scientific and pastoral respects. The preparation can be already carried on in seminaries or after taking holy orders by the priests in proper institutions inside the country a quo or ad quern. The official form of choosing and authorizing a priest as a migrant missionary is a special appointment. The procedure of appointing has several stages in which the conferences of bishops and the involved bishops inside the country a quo and ad quern, play the decisive role.
14
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Polskie modlitewniki na emigracji

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Bakalarz J.
Studia Polonijne
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1981
|
vol. 4
213-227
EN
Among various books accompanying Polish emigrants, the prayer-book has been the most popular and best appreciated one in every-day life. For centuries it has wandered with the emigrants in Germany, and from 19th century on also in other European countries as well as in other continents. It was brought there by the emigrants, or was imported by various means from Poland, and later it was also printed abroad in Polish or foreign publishing houses. The prayer-books distributed among Polish emigrants can be classified as ones printed in Poland and abroad (edition), ordinary and special (purpose), original and reprinted, or translations. They all differ from one another in the way they were edited, in their form and contents. They were usually bought by men in the street, both emigrants and their descendants, belonging to different categories with regard to age, profession and living conditions. Polish prayer-books abroad had an important religious, moral and national function. Depending on the situation and need they became defenders of faith, moral leaders and educators) or even teachers of the mother tongue and history. They played a special role where there were no Polish priests.
15
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Stan prawny polonijnych placówek duszpasterskich

100%
Bakalarz J.
Studia Polonijne
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1979
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vol. 3
61-78
EN
The practice of special pastoral care of migrants dates back to the 8th century, while the appropriate legislation had been created since the Fourth Lateran Council (1215), the resolutions of which were included in the Code of Canon Law (Canon 216, section 4). It was, however, only an Apostolic Constitution Exsul familia (1952) that defined the entire legal organization and actual principles of ministering to migrants. Bishops’ duties, in this particular field were accentuated by the Second Vatican Council and the post-Council legislation. At the foundation of pastoral care of migrants which constitutes a regular church institution are the doctrine, ecclesiastical law and elements of natural law. Aware of this the Church respects and defends ethnic values, the native tongue of migrants in particular and tends to provide them with pastoral care of their own priests. II To avoid conflict between the migrants and the local communities the legislator determines the principles whereby missionary enterprises function and are managed. Such enterprises ought to be closely associated with dioceses in the country of immigration, maintaining at the same time spiritual links with the Church in the country of emigration. Pastoral care should combine the principle of unity with the specific ethnic needs, or individual character of actual ministering. The enterprises themselves are per se temporary, though actually fairly stable. They ought to protect migrants against rapid assimilation, permitting at the same time their natural integration. III Groups of Polish migrants constitute church communities organized, according to the country, in form of the personal parish, pastoral mission (missio cum cura animarum), ordinary mission (missio sine cura animarum), vicariate, territorial-ethnic mission and others. In those places where special pastoral care of migrants is lacking, the local parish priest ought to minister to them.
16
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Pontifical Commission for the Pastoral of Migrants and Itinerant Peoples. Migrations. Interdisciplinary Studies

88%
Bakalarz J.
Studia Polonijne
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1986
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vol. 10
379-383
17
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Halina Florkowska, Struktura polskiej emigracji politycznej w Szwajcarii w latach sześćdziesiątych XIX wieku

88%
Bakalarz J.
Studia Polonijne
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1979
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vol. 3
409-410
18
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Mechanizmy polskich migracji zarobkowych. Pod red. C. Bobińskiej. Warszawa 1976

75%
Bakalarz J.
Studia Polonijne
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1979
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vol. 3
414-419
19
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Wydawnictwa Papieskiej Komisji dla Spraw Duszpasterstwa Migrantów i Turystów

75%
Bakalarz J.
Studia Polonijne
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1989
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vol. 12
241-243
20
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Burzliwe lata Polonii amerykańskiej. Wspomnienia i listy misjonarzy jezuickich 1864-1913

75%
Bakalarz J.
Studia Polonijne
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1985
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vol. 9
336-337
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