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1

Powołanie katolików świeckich

100%
Kamiński R.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
|
2009
|
vol. 1(56)
9-17
EN
Lay people who participate in the triple office of Christ and the Church realize their vocation by their presence and by being active in the world. The world and the requirements of life modify their Christian vocation in a particular way. This differs them from the clergymen. Although they share a common Christian dignity and they build the same Divine Kingdom, they do it in a way that is peculiar to them and in the domains they represent: in marital and family life, in culture, art, economy, careers, political institutions and international relations (Decree on the Apostolate of the Laity, 7). The presence of lay Catholics in these fields of human life is something particular, and their apostolic activities are necessary. By living in the world and shaping it according to God’s thought they realize their detailed vocation, which is an actual form of their Christian vocation.
2
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Duchowość osób świeckich trzeciego tysiąclecia w trojakiej godności i misji Chrystusa

100%
Kuczyńska H.
|
2018
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vol. 20
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issue 2
249-262
EN
The article describes the spirituality of lay people of the third millennium. It involves the participation of Christians in the triple dignity and mission of Christ. New trends in the 21st century spirituality have been briefly discussed. They have been inspired by the Second Vatican Council. The broader context of the article was the universal call to holiness, which is a basis of Christian spirituality, and is the consequence of receiving baptism. As it is known, all people are called to holiness - not just consecrated persons but also lay people. One and only holiness is expressed in different ways in individuals who strive for perfect love in their chosen condition. The lay faithful pursue their vocation to holiness, living in the world, and give an example of the unity of life and of faith. The article deals with the spirituality of the third millennium: the cultural and social and spiritual-religious trends, the baptismal spirituality of the laity, and the universal vocation to holiness in response to the call of the Second Vatican Council to promote Christianity in the dignity and mission of Christ (priestly, prophetic and royal).
3
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POSTULOWANY MODEL WSPÓLNOTY ORAZ DOBRA WSPÓLNEGO W PUBLIKACJACH KATOLICKIEGO TYGODNIKA SPOŁECZNEGO „ŁAD” W LATACH 1981–1984

100%
Tasak A.
|
2020
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vol. 18
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issue 1
EN
The paper focuses on the analyses of the socio-political concepts presented in the Catholic social weekly Ład in the years 1981–1984. In the period under question, the periodical was a media platform which enabled the expression of views by lay Catholics who perceived opportunities for increasing their socio-political activity in the political reality of Poland at that time. The model of community proposed by them, as well as the way of defining the common good, were for the most part consistent with the concepts of the social teaching of the Catholic Church and conformed to the guidelines of the hierarchs of the Catholic Church in Poland – especially Primate Stefan Wyszyński. The calls to action for the common good were combined with the idea of reconciliation, dialogue, and cooperation. Accordingly, the national community was thus considered the most important community of all. It should be emphasized that these concepts were supposed to enhance the power and importance of this particualt community of Catholics in public life and to contribute to establishing their position as the most important representative of the Catholics on the political scene of the period.
4
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UCZESTNICTWO ŚWIECKICH W DUSZPASTERSTWIE MIGRANTÓW W ŚWIETLE NORM PRAWA KANONICZNEGO

88%
WOJNICZ P.
Civitas et Lex
|
2014
|
issue 1
49-60
EN
Contemporary migration is a major challenge for the international community. Migration is not only a change of the demographic character of the region or the increase of cheap labour. Migration is primarily a tragedy of millions of people who are deprived of the homes, are forced by human and natural factors to seek better social conditions of living. The Church created the canonical structure of the pastoral care of migrants. These structures operate on three levels: universal, national and diocesan. A major achievement was the creation of the Pastoral Care of Migrants. However, these structures which are closest to the migrants embody the ideas of pastoral care of migrants the most. Very important elements of this structure are: personal parish for migrants and chaplain of migrants. The main aim of these structures is to create an atmosphere of mutual understanding between the world of migrants and the local community and to facilitating the integration. However, the most important thing is the activity of individual believers who in everyday life implement Christian values. Proper adoption and solidarity with world of migrants should be the determinant attitude of Christians towards people who have left their homeland.
5
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Akcja Katolicka w Polsce

88%
Tunkiewicz M.
Studia Elbląskie
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2011
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vol. 12
289-298
EN
The creation of Catholic Action in Poland was prepared very carefully for several years. Rev. August Hlond the Primate of Poland invited other church organizations with the statutes and organizational relationship with spiritual authority to join in the ranks of Catholic Action. Catholic Action Statute was approved by the Pope Pius XI with the letter dated 27 November 1930, stating its compliance with the directives of the Holy See. The celebration of Christ the King was established the day of the Catholic Action. In October 1932, the Supreme Institute for Catholic Action called on the diocesan institutes with an appeal to discern the future leaders of this association among the Catholic intelligentsia. Catholic Action has set itself the goal of re-introducing Jesus Christ to the family, school and society. The family as a whole has become the main influence of the Catholic Action movement. The goal of the newly restored Catholic Action (after 1989 transformation) is compatible with the goal of the entire Church: co-operation of Church hierarchy and lay people in helping people. In other words: the deepening and broadening of faith (including Christian morality), so that Christ could return to the conscience, family, national traditions, the relationship between social groups and to international relations.
6
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Współpraca katolików świeckich w Polsce i na Węgrzech w latach 60. XX wieku

75%
Kopyś T.
Folia Historica Cracoviensia
|
2008
|
vol. 14
EN
The article discusses the cooperation between lay Catholics from Poland and Hungary in the 1960s. 20th century.
PL
Artykuł omawia współpracę pomiędzy świeckimi katolikami z Polski i Węgier w latach 60. XX wieku.
7

Formacja katolików świeckich

63%
Fiałkowski M.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
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2009
|
vol. 1(56)
35-44
EN
The revival of theology of the laity that was initiated by the Vatican Council II bears fruit in the form of giving back the dignity and role to the lay faithful, which follows from the fact that they belong to the Church community. Giving them back their subjective character in the Church is tantamount to recognizing their salutary activity in the Church and in the world. The Christian formation of lay Catholics seems a particularly important issue, as it is the foundation of a complete and proper involvement of lay Catholics in the life and mission of the Church. The article undertakes the problem of the formation of lay Catholics, first showing what formation is and what its most important dimensions are. Next it discusses the aims of formation and the circles in which formation takes place. Finally, it points to the most important challenges that are faced by the formation of lay Catholics in Poland twenty years after publishing John Paul II’s post-synodal exhortation Christifideles laici.
8

Apostolstwo świeckich w zrzeszeniach religijnych

51%
Śmigiel W.
Roczniki Pastoralno-Katechetyczne (Pastoral and Catechetical Annals)
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2009
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vol. 1(56)
57-68
EN
In modern times various forms of unions have been set up and developed. The unions include associations, groups, communities and movements (ChL 29). This new dynamism, concerning both the variety and vigor of the unions, has been defined as “the spring of the Church”, and the apostolic exhortation Christifideles laici mentions ‘the new epoch of lay Catholics’ associations’ (ChL 29). Lay Catholics form unions for social-cultural reasons, but first of all for theological ones, since a little community is a symbol of the whole Church. Lay people have the right to form unions, but at the same time they should always do it in communion with the whole community of the Church, which is pointed to by the ecclesiality criteria of religious unions. The religious unions in Poland may have various conditions. At present there are more than 150 such unions, and they embrace about 5% of the population of Poland.
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