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1

CATECHESIS DIRECTED TO ASKING QUESTIONS - FORMATION OF 'THE ATTITUDE OF QUESTION-ASKING' IN PUPILS (Katecheza ukierunkowana na stawianie pytan - ksztaltowanie 'postawy pytajnosci' wsrod uczniow).

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Mendyk M.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
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2011
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issue 3(58)
183-191
EN
Catechesis that is open to man and his development is in close contact with the catechized one, who not only profits from it, but at the same time takes part in creating it. In the field of revealing problems, as well as of asking questions, the catechized ones, especially young people, have to overcome several difficulties: first they have to realize the problem, then to formulate it, and finally, to put it into words in the face of the catechist, or even of the whole group. Each of these stages encounters some difficulties. Especially, when particular stages are accompanied by fear connected with formulating the problem itself, or fear of the reaction of the group. In all these stages the catechist should help the catechized one: he should facilitate the realization of the existing problem, then he should help to formulate it, and especially to ask the question. There is a possibility that the catechist, using the proper introduction, will lead the catechized one to the situation in which he will feel the problem and formulate the question. Contemporary catechesis may only be realized in the form of a dialogue of the catechized ones and the catechist, in their mutual openness to reality and to each other. The dialogue is inherent in the essence of catechesis.
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GOOD AND BAD CONFLICTS IN A CATECHETICAL GROUP (Dobre i zle konflikty w grupie katechetycznej)

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Zajac M.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
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2011
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issue 3(58)
215-225
EN
Situations of conflict in the educational environment appear for a number of different reasons, and their transmissions in the media cause their escalation, as they present abrasive people as modern heroes. Up till now there have been attempts to explain conflicts by means of the existing concepts that belong to the sphere of dynamics of the group. However, it has to be remembered that a conflict is a clash caused by different attitudes, aims, or ways of acting. Anywhere where people show any aspirations conflicts are unavoidable. Controversies are not aroused by a man who does not do anything, or who has suppressed all his creative activities. From this perspective it can clearly be seen that conflicts may also be creative. Avoiding this type of conflicts systematically may lead to making the group barren, to a standstill and to a groove that has a destructive effect. When one has a difficult choice between repressions and democracy, God himself arouses hope, when he announces: 'I will take away the stony heart out of your flesh, and I will give you an heart of flesh' (Ezek 36, 26-28). In this way he foretells the possibility of reaching true harmony in the life of every human community. Solving situations of conflict in a catechetical group may happen through the acceptance of the seven factors that are the conditions for the prevalence of good spirit in the group. In this way the conflicted group may be shown good perspectives of its development.
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CÍRKEV JAKO ARÉNA PŘEDPOROZUMĚNÍ

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Burda F.
Verba Theologica. Teologický časopis
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2018
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vol. 17
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issue 2
33 – 39
EN
From the nature of the church that grows out of the Word of God, it follows that the Church is a catechetical community that listens and teaches docility to God's Word. There is a wide variety of forms of that word heard within this community. We can legitimately understand the Church as an arena of different understandings of God's word, whose limelight defines the bipolar structure of God's mysteries. Moreover, the hermeneutical approach leads us to the fact that the form of our listening is influenced by our pre-understanding, without which we can not speak of hearing, understanding; and which also fundamentally affects our own form of hearing. From the anthropological point of view, each question is in some way a response. The Catechumen, who is catechised by the Church, could not be catechised without having done something like precatechesis - pre-understanding. Whoever wants to be connected with the Church is already in touch with it, to a certain extent. The Church was catechesized far before the formal catechesis. The actual catechesis takes place in the arena of different understandings that communicate with various pre-understandings. Here the notion of space is an allusion to the harmonizing and reconciling function of the Holy Ghost.
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Katecheze církve na Moravě v období Rakousko-Uherské monarchie

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Hošťálková M.
Studia theologica
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2008
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vol. 10
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issue 2
60-71
EN
The article deals with the history of the catechesis of the Roman Catholic Church in Moravia in the historical context of the Church and of the political, social and cultural transformations of the Czech nation in the period of the Austro-Hungarian Monarchy. The catechesis was aimed at children and young people and realized in the school environment. In the school system the catechesis delivered in the traditional style, coming from the Enlightenment, persisted, according to which religion was looked upon and taught as an aggregate of doctrine which can be learned by heart (such as multiplication tables) and a set of duties towards God and the Church. This concept led to a perception that took deep roots: with the end of the compulsory school attendance the obligatory participation in the divine services and the sacramental life in general ended up as well.
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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.
6

MODERN MODELS OF RELIGION TEACHING IN EUROPEAN PUBLIC EDUCATION (Wspolczesne ujecia nauczania religii w europejskim szkolnictwie publicznym)

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Makosa P.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
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2011
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issue 3(58)
123-136
EN
In most European countries religion is taught within the frames of the system of public education, although the status of the teaching is different in different countries. In the face of dynamic cultural changes, to which modern European societies are subject, ever more often discussion is launched on the shape of religion teaching. Also in Poland the conception of religion teaching is constantly looked for, and attempts are made to define its relation to parish catechesis. In this context the models of religion teaching existing in Europe have been subjected to analysis. The aim of the present article is answering the questions: what models of religion teaching are most frequently used in Europe and what are their characteristic features? Taking into consideration the criterion of confession, confessional and non-confessional models are distinguished. With respect to the level of realization of the catechetical function and the function of school the former ones are divided into two categories: catechetical-evangelizing and informational-educational. Non-confessional models, in turn, are systematized in three groups: Christian - the supra-confessional model, religious studies and interreligious model.
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Osnovy náboženství na českých státních školách v současnosti

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Muchova L.
Studia theologica
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2004
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vol. 6
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issue 1
74-89
EN
The article informs about the principles of the curriculum didactical theory. This theory is based upon a gradual and elaborate formulation of aims. These aims come out of the needs of a developing human being, then they come out of the needs of the developing society and finally out of the logic of the subject area which appears in the background of the particular subject. It shows the consequences, which this theory has on the conception of the curriculum of religious education with regards to needs of the society (the development of attitudes and personal responsibility) and with respect to the natural relation of the developing personal relationship to the pupil's faith (the way from 1st to 2nd naivety). Basing upon its arguments the authoress differentiates the process of religious education done by teaching this subject in state schools from the process of catechesis activities done by the Church.
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Duszpasterstwo w Kościele Zachodnim w VI wieku. Zarys problematyki

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Kasprzak D.
Polonia Sacra
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2011
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issue 29(73)
37-62
EN
In the western catholic church of the sixth century we can observe some crucial changes in attitude to the pastoral care of the previous centuries. The Catechumenal way of Christian formation practically disappeared. A ritual catechumenate as a direct preparation for baptism emerged instead. Mainly children were baptized in the 6th century. The preaching became a general catechesis directed towards the formal teaching of frequently half-converted Christians as exemplified by Cesarius of Arles or the admonitions Gregory the Great. The local church was dependent upon the social support of the German sovereigns. Gregory the Great developed St. Augustines thesis of social classes and created specific class division, ie. preacher (suzerain), friar and spouses (laity). On this basis the established early feudal structure consisted of preachers (ruling), friars and spouses (laity). In the 6th century parishes depended on local secular authorities. The Concordat of Worms in 1222 brought to an end this political intrusion upon local parishes. Peasant farmers (colons) and „servi glebae” made up the larger part of parish worshippers in the 6th century. The pastoral care was concentrated on a liturgical celebration and the preaching of a moralizing catechesis. During this time the veneration of local saints became widely established. The plague of alcoholism and those still existing local pagan cults also constituted important tasks. From this time up to the Vaticanum Secundum, there disappeared the holding sacred of all the baptized by the power of the confessed faith and the baptism. It seems that in the 6th century the sacramental, dogmatic and pastoral essence of the Church slowly faded. Only the second half of the 20th century finally brought the solution to this long-lasting crisis.
9
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VULGARISED RAHNERIANISM AND POST-CRITICAL RECONTEXTUALISATION: SOLVENTS OF CATHOLIC IDENTITY IN CONTEMPORARY CATECHESIS

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O’SHEA G.
|
2014
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vol. 16
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issue 3
341-373
EN
It would appear that the whole Catholic educational project faces an important decision regarding its future development. Decades of support for the vulgarised Rahnerian anthropological vision is now serving as a conduit for the Re-contextualisation perspectives of Boeve and his collaborators, and a parallel effort to re-define the meaning of a successful Catholic educational enterprise. Despite the clear findings of contemporary educational research of eminent and respected theorists such as Hattie, Sweller, Kirschner, Clarke and Lillard (all of whom support a narrowing of the field of study of novice learners), determined efforts are still being made in the field of catechesis to emphasise the symbolic over concrete real; a disparagement of content in favour of process. This continues to find its most damaging application in the denigration of a permanently valid and divinely revealed Deposit of Faith (admittedly, one which continues to be subject to ever deepening understanding). Contemporary students are encouraged to exchange this patrimony for a brave new world of moral and intellectual autonomy, whereby they are encouraged to opt for their own inexpertly constructed, personally validated version of reality, made in their own image and according to their own taste. It can be argued, of course, that such a worldview is neither brave nor new. Students are merely being asked to situate themselves outside the hermeneutic circle of the Catholic faith, and told that they should make up their own minds regarding what they will accept – all based on their own independent inquiries. Catholic schools now face the choice of grounding themselves in an effective epistemology, supported now both by the traditions of the Church and the findings of modern educational research, which is capable of mediating the Christian message with clarity. Further work needs to be done to articulate the practical implications of such a desirable prospect. Alternatively, Catholic schools may choose to adopt a Recontexualising trajectory and widen the gulf between themselves and their traditional roots still further.
10
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Grammatica fidei: Katecheze „po Wittgensteinovi“

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Vokoun J.
Studia theologica
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2005
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vol. 7
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issue 3
79-92
EN
The author suggests an application of Wittgenstein's (1889-1951) theory of language games in catechesis. Catechesis should be more embracing of rules of Christian thinking and action than learning of propositions. Following Wittgenstein's thoughts, D. Z. Phillips (b. 1934) presents such rules in the perspective of philosophy of religion and G. A. Lindbeck (b. 1923) in the field of dogma. Lindbeck demonstrates that this approach is in coincidence with ancient Church catechesis, which was more an introduction to Christian life than a theoretical lecture. Religious education can be compared with the learning of a foreign language. The goal of such education is a skilled speaker (Christian) who is able to distinguish what is possible in a particular language (in Christianity). He/she does not simply repeat sentences or behaviors but he/she is able to create new ones. Lindbeck argues especially against a liberal catechesis. The author of this paper nevertheless rejects the opinion that Lindbeck accepts Wittgensteinian fideism that is contradictory to Christianity.
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THE PROBLEM OF AGGRESSION IN RELIGIOUS-MORAL EDUCATION (Problem agresji w wychowaniu religijno-moralnym)

88%
Slotwinska H.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
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2011
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issue 3(58)
193-214
EN
The article starts with a presentation of various definitions of aggression. Then the author presents different divisions of aggression, the factors that cause it, and the circles, in which aggression most often occurs. The next stage is presenting aggression as moral evil, to which a believer may not be indifferent. Counteracting aggression and stopping the aggression that already exists, is the last part of the present article. The definitions quoted in the article allow one to understand better not only the concept of aggression, but also its causes and results. The knowledge of the specific circles and of the factors causing aggression is very significant in the educational process. Every aggressive act, or even the intention to commit it, is morally evil. The awareness of this should incline both the teachers and the pupils to counteract aggression, as well as to refrain from aggressive acts, or weaken the aggressive acts that already exist.
12

VOCATION AS A SIGNIFICANT PROBLEM OF MODERN CATECHESIS (Powolanie jako istotny problem wspolczesnej katechezy).

75%
Dziekonski S.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
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2011
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issue 3(58)
227-238
EN
The term 'vocation' may be understood in many different ways, and in Christianity, most generally, calling a man by God to lead a certain way of life or to perform certain tasks, is defined in this way. Forming the calling, or vocation, although it is a distinct activity, is also closely connected with other aims and tasks of Christian education realized in catechesis. This means that in order to understand and to realize the calling that God directs to a Christian, formation is significant that touches all the dimensions or spheres that are distinguished in the structure of a man as a person; with activities connected with moral education of a child, with prayer and the practice of love, and with manifold forms of education in faith having immediate significance. These questions are at the foundations of setting tasks to modern catechesis that not only aims at making it possible for the catechized one to assimilate faith, but forms the proper attitude of a Christian life and stimulates the fruit of sanctity.
13

„Być solą ziemi” jako zadanie katechetyczne

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Misiaszek K.
Rocznik Teologii Katolickiej
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2013
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vol. 12
97-106 część -2)
EN
The author discusses the main catechetical tasks relevant to the motto of the recent pastoral year ‘To be the salt of the earth’ They relate to natural func-tions of salt, as preserving, making fertile and adding taste to food. To preserve means to store and to guard the heritage of Christianity and the truth, which is emphasized in the teachings by John Paul II and Benedict XVI. To make things fertile leads to the building of the foundations of the faith. The author has stresses that one of the drawbacks of today’s religious instruction is lack of the existential element of the message of salvation. Teaching religion today is more doctrinal than existential. A schoolchild today wants to know the purpose of his education and know to what extent it is benei cial for life. Adding taste means discovering the richness and beauty of the faith which can take place only in its natural environment, which is a parish community. That is why the author supports the idea of parish religious instruction.
14

BIBLICAL PERSONAL MODELS IN THE CATECHESIS (Biblijne wzory osobowe w katechezie)

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Slotwinska H.
Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)
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2010
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vol. 57
241-256
EN
The article consists of three parts. The first part of the article explains the concept of the personal model in general, and the second one - limits the concept to catechesis. In the last and most important part of the article personal patterns both from the Old and the New Testament are shown, with special attention paid to Jesus Christ and Our Lady.
15
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Dnešní inspirace ve výchovné praxi Dona Boska

75%
Srajer J., Neudörflova J.
Studia theologica
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2004
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vol. 6
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issue 3
62-66
EN
The paper deals with the problem of catechesis in contemporary secularized society with respect to Czech conditions, where the view of religion and Church is often very strongly distorted. This reflection is based on the method of a famous 19th century personality, Don Bosco, who perfectly united supernatural with natural, divine with human. His work is considered to be an inspiration for the education of young people nowadays and for the dialogue between the Church and modern society. Catechesis as a presentation of Christian ideals in an attractive and addressing way, or the effort to call a reaction on the Gospel, is the everlasting need.
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EVANGELIZATION IN THE WORK OF SALESIANS (Ewangelizacja w dzialalnosci salezjanskiej)

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Misiaszek K.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
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2011
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issue 3(58)
33-42
EN
Around the concept and process of evangelization, that is around both the theory and practice of this process, a lot of doubts have appeared in recent years. Nearly all educational, formative activities undertaken in the Church, not only with respect to children and young people, but with respect to adults as well, are defined with the use of this word. However, in the practice of the ancient Church propagating Christ, conversion, preparation for baptism, catechesis presenting the meaning of rites and introducing one into the life of the Church were integrally connected with the evangelization process. This process has been radically reversed in modern times. In parish catechesis basically there is no evangelization process preceding it; also teaching religion at school cannot undertake all evangelization tasks, as the nature of education does not allow this. Since young people constantly need adults who accompany them and educate them in the proper way, the Salesian order whose vocation is Christian education of children and young people, should be open to evangelization of parents and adults, as it is only such evangelization that may contribute to efficient educational work.
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THE LITURGY IS A LIVING CATECHESIS (Liturgia zywa katecheza)

63%
Goliszek P.
Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)
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2009
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vol. 56
117-131
EN
The Liturgy is a community between God and man. During a liturgical celebration, man experiences an encounter with the Person of Christ. It is a personal encounter, that is, a real encounter. The Liturgy makes present the whole Person of Christ, His life, words and acts. It makes present the history of salvation, in particular the Paschal Mystery of Christ, that is His passion, death, funeral, resurrection, and ascension, and the outpouring of the Holy Spirit. The Holy Spirit that revived Christ at resurrection in the Liturgy makes present His salvific work, makes it alive and actual. Jesus Christ present in the Liturgy through the enlivening action of the Holy Spirit saves, arouses faith and sets man free to be a child of God. Thus man receives a gift of new life through personal unity with the Father through Christ in the Holy Spirit. In the Liturgy, Jesus Christ in collaboration with the Holy Spirit reveals, meets man, and leads to communion and unity with the whole community of the Holy Trinity. Here emerges the purpose of the Liturgy, which is identical with superior purpose of religious instruction (catechesis). Both the Liturgy and catechesis seek to lead their participant to communion and intimacy with Jesus Christ. He leads to unity with the Father in the Holy Spirit. This personalistic character of the Liturgy makes it the place of living catechesis. The Liturgy expresses faith, communicates faith and shapes it. The whole Liturgy contains Catholic faith and confesses this faith through celebration. The Liturgy is not a learned knowledge of faith, it does not explain concepts, it is not a theological tract or an interpretation, but its catechetic character is expressed in the fact that it makes faith and leads to an existential encounter with God. In this sense the Liturgy is a living and dynamic catechesis, it has a personal and educational character. In religious instruction that is taking place in the Liturgy God Himself speaks, gives instructions saves, and brings up man to full humanity.
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