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1

Problemy wychowawcze w szkołach bazyliańskich w drugiej połowie XVIII wieku na przykładzie kolegium w Buczaczu

100%

Lorens B.

Biuletyn Historii Wychowania

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2013

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issue 29

29-42

EN

The literature concerning monastic education in the 18th century omits the subject of educational and teaching activity of Saint Basil the Great Monastery or discusses it very briefly. Not much is known about functioning of those schools in the period before the Commission of National Education was founded. The educational programme and the problems connected with it, which had occurred in Basilian schools were presented on the example of the college in Buczacz, located in the southeastern part of the Republic of Poland, functioning between 1754 and 1784. The educational goals pursued in the college were not different from the ones of other monastic schools. The then educational system mostly promoted the respect for ideological and moral values, considering material values less important. In the educational process, the Basilian Monks put piety first. The misdeeds of the students of the college in Buczacz were punished according to the canon of conduct of the then youth studying in monastic schools. The canon included: getting drunk, forbidden meetings with women, thefts, scuffles with soldiers in magnates’ service and stationed in the town, as well as with Jewish people. In the latter half of the 18th century, great significance was attached to proper conduct of the students of the college and misconducts against morals were the most common reasons for expulsions.

PL

Education problems in Basilian Schools in the latter half of the 18th century, with an example of the College in Buczacz. The literature concerning monastic education in the 18th century omits the subject of educational and teaching activity of Saint Basil the Great Monastery or discusses it very briefly. Not much is known about functioning of those schools in the period before the Commission of National Education was founded. The educational programme and the problems connected with it, which had occurred in Basilian schools were presented on the example of the college in Buczacz, located in the southeastern part of the Republic of Poland, functioning between 1754 and 1784. The educational goals pursued in the college were not different from the ones of other monastic schools. The then educational system mostly promoted the respect for ideological and moral values, considering material values less important. In the educational process, the Basilian Monks put piety first. The misdeeds of the students of the college in Buczacz were punished according to the canon of conduct of the then youth studying in monastic schools. The canon included: getting drunk, forbidden meetings with women, thefts, scuffles with soldiers in magnates’ service and stationed in the town, as well as with Jewish people. In the latter half of the 18th century, great significance was attached to proper conduct of the students of the college and misconducts against morals were the most common reasons for expulsions.

2

Seliger Johannes Paul II. Sohn Polens und Vater des Vereinigten Europas

92%

Biel R.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2011

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vol. 1

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issue 1

PL

Pope John Pauls II is the most famous person in Polish history. He has been acclaimed as one of the most infl uential leaders of the 20th century. It is widely accepted that he was important in ending communism in Poland and eventually all of Europe. He also helped Poland to enter European Union. After his death the Church in Poland feels like an orphan, but sees chances in the heritage, which John Paul II left for the Church in his own Homeland.

3

The Catholic Church in Poland as an Entity Influencing Parliamentary Elections (1989-2010)

92%

Kowalczyk K.

Polish Political Science Yearbook

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2012

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vol. 41

472-485

EN

Various aspects of the term Catholic Church can be considered: theological, sociological, legal or politological. For the purpose of this article the defi nition of the Church as formulated by political science will be essential, although in this discipline various connotations exist. The Church is referred to as a denomination, religious community, an interest group or a political entity. Among authors writing about the Church as a denomination are Wolfgang Ernst Böckenförde and Heindrun Abromeit. Both of them focus on the spiritual-religious aspect of Church activities, at the same time emphasizing that political activity is not the principal aim of the Church. Broader theories of Church activities as an interest group are presented by Carolyn M. Warner and Dietrich Hierlemann. Classifying the Catholic Church as an interest group C.M. Warner claims that this institution makes eff orts to get preferential treatment by political authorities, and its goal is to gain certain resources from the economic and political systems. The Church attempts to lobby democratic governments through political parties and other means, as it intends to have an infl uence on the educational system, impose its moral values on society through legislation, or retain certain tax reliefs. The Church tries to provide its members with certain collective goods (such as answers to moral and philosophical dilemmas), affiliation-based (e.g. cult site), or individual incentives (e.g. sacraments). The Catholic Church, therefore, in addition to an organized religion, can be referred to as an untypical interest group D. Hierlemann similarly states that the Church acts as a representative of interests and a lobbyist that attempts to make infl uential contacts, establish good relations with decision makers and play for resources. The Church acting in the secular sphere is subject to the same priciples as other associations (Verbände). This entity tries to promote its interests in the political process. In reference to theories describing the functioning of associations in the lay-political area we can examine the activities of the Church within the political system. From this perspective D. Hierlemann analyzes various forms of lobbying done by the Catholic Church in Poland.

4

HISTORIA DIECEZJI EŁCKIEJ W LATACH 1992-2017 (WYBRANE ZAGADNIENIA)

92%

Guzewicz W.

Studia Ełckie

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2017

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vol. 19

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issue numer specjalny

629 - 636

EN

In the article the author presents the history of the Diocese of Elk in the years 1992-2017. It discusses the most important issues related to this diocese, for example: organization and structure, clergy and demography, first synod of the diocese, architecture and art, church institutions, seminary, caritas, media and religious and pastoral life. Although the presented material does not ex-haust the whole of the issue, it often signals only the selected elements, it cer-tainly brings the history of the aforementioned diocese to a close.

5

The Dialogue of Believers in God with Non-Believers: The Challenge Facing by the Catholic Church in the New Century

92%

Sakowicz E.

Roczniki Teologiczne

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2017

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vol. 64

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issue 6: Teologia pastoralna

27-39

EN

The Catholic Church in Poland faces various difficult challenges. One of them is the dialogue with people who declare their lack of faith in God. Modern atheism in Polish society is largely a consequence of the persecution of religion conducted for decades by the institutions of the Polish communist state. Current secular tendencies also have a significant impact. The phenomenon of the lack of faith is a challenge that necessitates new forms of pastoral work. The Church takes certain actions inspired, for example, by a document published by the Polish Episcopal Conference Council for Religious Dialogue in 2003, entitled “Dialogue: a Challenge for the New Century.” Part of the document refers specifically to “dialogue with non-believers.” Papal documents on atheism and non-believers provide guidance to priests and lay members of the Church. The Magisterium Ecclesiae has generated several practical recommendations for pastoral work. What is needed is a matter-of-fact, objective description of atheism and the lack of faith. It is necessary to initiate dialogue with non-believers at the doctrinal level, by listening carefully to their views; and at the practical level, by taking actions for the common good. The dialogue should be aimed at achieving a better knowledge of the other party, i.e. understanding the articles of faith on the one hand and, on the other, the theses and rationale behind the lack of faith. Only credible witnesses to the faith in God, those who believe by their own personal choice and conviction, can guide non-believers to the truth about God, Jesus Christ and human beings. The dialogue with non-believers is difficult due to strong non-rational prejudice, e.g. emotional bias, trauma, resentment and aggressive media propaganda against religion. However, one should not give up attempts at dialogue and communication. The imperative of the dialogue stems from Jesus Christ, Son of God who, by assuming human nature, entered the state of dialogue with every human being, both believers and non-believers.

6

Akcja Katolicka w Polsce

81%

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.

7

Odnowa duszpasterstwa młodych w świetle adhortacji apostolskiej św. Jana Pawła II „Ecclesia in Europa”

81%

Wysocki J.

Studia Elbląskie

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2015

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vol. 16

173-191

EN

In in-depth pastoral reflection, the author proposes a novel model of pastoral care for young people, drawing on his own experience and studies of the "Light-Life" movement. In the reflection and analysis of pastoral problems, he also refers to the teaching of John Paul II presented in the apostolic letter "Ecclesia in Europa". The aim of this article is to point out the necessary measures that would help in the development of suitable local conditions in the parish. In the space created, community (youth groups) could gather to make the effort of Christian formation. Both biblical and liturgical preparation for prayer is particularly important. In terms of personal formation, it should act as an introduction to the spiritual and sacramental life. As a special practice, the author suggests regular celebrations of Mass, penitential devotions and fulfilment of the commandment to love one's neighbour. Very helpful in organising the proposed model are the experiences and successes of the Polish scout movement.

8

Schools of the Basilian Sisters in Jaworów during the Galician autonomy 1867-1918

80%

Kudła L.

Biuletyn Historii Wychowania

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2018

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issue 38

115-127

PL

In the second half of the nineteenth century, Galicia became an autonomous province in Austria-Hungary. In addition to political reforms, changes in education were proposed. The Polish language and teaching Poland’s history were introduced to schools. Private schools for girls were also founded with the objective of raising their level of education and preparing them for academic studies. Schools run by religious congregations played a significant role here. The schools were run mainly by Catholic orders including the Basilian Sisters of the Ukrainian Greek Catholic Church (Ordo Sancti Basilii Magni). They had their convent in Jaworów in Galicia where they established an elementary school, a teachers’ school and a boarding school for girls. Ukrainian was the language of instruction. These religious schools operated according to the same principles as state schools, taught the same subjects and used the same textbooks. School authorities carried out inspections of religious schools on an annual basis. The schools enjoyed a good reputation and offered a high level of education.

9

WeSterN AND NOrtHerN LANDS

70%

Kucharski W.

Studia Theologica Varsaviensia

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2018

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vol. 56

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issue 2

215-228

EN

Primate Stefan Wyszyński engaged in a series of administrative and diplomatic activities related to the institution of the Polish Church organisation in the Western Lands. In the years 1948-1967 he exercised his authority over the Church in this area. He initially supervised apostolic administrators in Wrocław, Opole, Gorzów Wielkopolski, and in Olsztyn and Gdańsk, and after their removal in 1951 he sanctioned vicar capitulars elected by the state authority to preserved unity of the Church in Poland. In 1956 his attempts resulted in the restoration of the relevant bishops to their posts. In 1967 at his request the Pope Paul VI excluded the Church organisation in the Western Lands from the jurisdiction of Primate of Poland and subordinated it directly to the Holy See, instituting apostolic administrations there. primate repeatedly conducted negotiations with the Holy See in case of the institution of the Polish Church organisation in this area, which ended only after the ratification of the Polish-German treaty in 1972 by the announcement of the apostolic constitution Episcoporum Poloniae coetus. During the entire period Primate repeatedly visited archdiocese of Wrocław and supported the activities of the hierarchs governing this area, initially priest Karol Milik, and subsequently priest Kazimierz Lagosz and since 1956 bishop Bolesław Kominek. Primate Wyszyński repeatedly emphasised the rights of Poland to these lands in his speeches and sermons delivered in Wrocław. He proved that they resulted, on the one hand from their historical embeddedness in the Polish culture (he was referring to the relations of Silesia with Poland in the Piast period), and on the other hand he pointed to the re-Catholising mission of the Church in these lands. He also indicated that these lands are the peculiar compensation for the losses incurred by the Polish nation during the Second World War. He perceived the tasks of the Church in this area during the period of the stabilisation of the Polish Church administration as the Polish reason of state.

10

Towarzystwo Przyjaciół Katolickiego Uniwersytetu Lubelskiego i jego funkcjonowanie w powojennych realiach

70%

Sychowicz K.

Roczniki Humanistyczne

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2018

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vol. 66

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issue 2: Historia. Zeszyt specjalny

307-320

PL

Założone w 1922 r. Towarzystwo Przyjaciół KUL (wpisane do rejestru stowarzyszeń 1 grudnia) w celu „szerzenia idei wyższych szkół katolickich i niesienia pomocy KUL” przyczyniło się do włączenia osób świeckich do pracy na rzecz utrzymania i pogłębiania kultury religijnej. Powstałe w okresie II Rzeczypospolitej Towarzystwo, skupiające początkowo przede wszystkim absolwentów, w okresie powojennym stało się jedyną organizacją społeczną o charakterze masowym wspierającą Kościół rzymskokatolicki w Polsce. Wraz z upływem czasu rosło zainteresowanie aparatu bezpieczeństwa działalnością uczelni i związanego z nią Towarzystwa. Kulminacyjnym momentem ingerencji władz komunistycznych w życie KUL-u i związanego z nim Towarzystwa stało się aresztowanie 1 kwietnia 1952 r. rektora uczelni ks. Antoniego Słomkowskiego. Organizując tygodnie kultury chrześcijańskiej, sesje i sympozja, Towarzystwo Przyjaciół KUL przyczyniało się do intelektualnego pogłębiania katolicyzmu, stanowiąc jednocześnie przeciwwagę dla brutalnej ekspansji komunizmu w Polsce. Zarówno w tym okresie, jak i później jeden z najważniejszych problemów związanych z funkcjonowaniem KUL-u stanowiły finanse. Dzięki pracy Towarzystwa przetrwał KUL najcięższe lata.

EN

The Society of Friends of the Catholic University in Lublin was set up in 1922 ( it was added to the register of associations on 1st December, 1922) in order to propagate the ideas of catholic universities and give support to the Catholic University in Lublin. It caused that secular people were implemented to preserve and intensify the religious culture. The Society was established in the period of the II Rzeczypospolita, it was the association mainly for alumnus but in the period after the war it was the only one organisation of social nature, giving support for the Roman Catholic Church in Poland. In the meantime, the Security apparatus was showing interest of the Society and its activity. The most cumulative moment of interference the communistic authorities into Catholic University in Lublin and the association connected with it was on the 1st April 1952 when the rector of the university priest Antoni Słomkowski was arrested. Different events were organised: weeks of Christian culture, sessions and symposiums; it was done to stop the brutal expansion of communism in Poland. Meanwhile and late, the funds were the main problem connected with functioning the Catholic University in Lublin. Thanks to the working the University in Lublin was able to outlast and continue its activity.

11

Bp Andrzej Dziuba, Pasterz. Kard. Józef Glemp. Dzieje życia od narodzin do roku 1981, Wydawnictwo Stacja7: Kraków 2023, ss. 283 oraz Aneksy

70%

Bielawny K.

Studia Elbląskie

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2023

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vol. 24

455-457

12

Miejsce żony w powołaniu i posłudze diakona stałego w świetle „Wytycznych dotyczących formacji, życia i posługi diakonów stałych w Polsce”

70%

Rozynkowski W.

Studia Elbląskie

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2019

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vol. 20

257-267

EN

The very important issue in considering the vocation of a permanent deacon in the Church in Poland is a presence of his wife. The permanent diaconate, although accessible for the single, is mostly taken on by married men. From all 31 permanent deacons who serve in Poland in 8 dioceses, only one remains in celibacy. Within the Church in Poland we have just began to acquire first experiences of a role of a wife in vocation of a husband and father who is committed to serve as a permanent deacon. I have no doubts that what we need most in the beginning is a kind of sensitivity and openness to notice that experience. We also should pay attention not only to deacons’ opinions, but even more to statements and reflections of their wives. The article analyzes statements that refer to deacon’s wife or his family published in "Directory for the Formation, Life and Ministry of Permanent Deacons in Poland" from 2015.It is a document of the Polish Bishops’ Conference setting frames for the presence of permanent deacons in the Church in Poland.The Directory focusses on several important issues referring to a role and place of a wife in formation to ordination of a permanent deacon. It gives less attention to those aspects of marriage which refer to ministry and life of deacons. This disproportion is understood, however, and seems to be a result of discovering the vocation of permanent deacon in the Church in Poland.

PL

Tematem niezwykle istotnym w refleksji nad powołaniem diakona stałego w Kościele w Polsce jest obecność jego żony. Diakonat stały, choć możliwy do przeżywania także w stanie bezżennym, dotyczy przede wszystkim mężczyzn żyjących w małżeństwie. Obecnie w Polsce na 31 diakonów stałych, którzy posługują w 8 diecezjach, tylko jeden przeżywa swoje powołanie jako celibatariusz. W Kościele w naszym kraju zaczynamy zbierać pierwsze doświadczenia roli i miejsca żony w powołaniu męża i ojca, a jednocześnie duchownego, który pełni posługę diakona stałego. Nie mam wątpliwości, że na samym początku potrzebna nam jest przede wszystkim pewna wrażliwość i otwartość, aby te doświadczenia w ogóle zauważyć. Poza tym potrzebujemy nie tylko świadectw samych diakonów o ich małżonkach, ale przede wszystkim świadectw i refleksji żon diakonów stałych. W niniejszym artykule odwołano się do tekstów odnoszących się do żony diakona, czasami szerzej, do jego rodziny, które znajdują się w Wytycznych dotyczących formacji, życia i posługi diakonów stałych w Polsce z 2015 roku. Chodzi o dokument przyjęty przez Konferencję Episkopatu Polski, który wyznacza ramy obecności diakona stałego w Kościele w Polsce. Wytyczne zwracają przede wszystkim uwagę na kilka istotnych zagadnień dotyczących roli i miejsca żony w procesie formacji do święceń diakona stałego. Zdecydowanie mniej jest w nich wątków małżeńskich odnoszących się do posługi oraz życia diakonów stałych. Taka dysproporcja jest jednak zrozumiała. Wydaje się, że wynika ona przede wszystkim z faktu odkrywania powołania diakona stałego w Kościele w Polsce.

13

Migracja wyzwaniem dla Kościoła w Polsce

66%

Przybecki A.

Teologia Praktyczna

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2017

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issue 18

83-102

EN

The current growing migration wave in Europe has been a challenge not only for politicians and economists, but also for the Church in Poland, which, so far, has not struggled in this area. Her past experience was mainly related to the pastoral care of Poles living in exile in many countries of the world. The article deals with pastoral problems related to the intensity of migration movements. It also shows, on the basis of sociological research, changes in the attitudes of Poles towards migrants and refugees, and then introduces the main ideas of the Church’s teaching on the phenomenon of migration. In the fi nal part, the article tries to formulate proposals that could usedas an impulse for the Polish pastoral ministry.

PL

Rosnąca od kilku lat fala migracyjna w Europie jest wyzwaniem nie tylko dla polityków i ekonomistów, ale także dla Kościoła w Polsce, który dotąd w takim zakresie nie zmagał się z tym problemem. Jego dotychczasowe doświadczenia związane były przede wszystkim z duszpasterstwem Polaków przebywających na emigracji w wielu państwach świata. Artykuł podejmuje rozważania wokół pastoralnych problemów związanych z natężeniem ruchów migracyjnych. Przedstawia na podstawie badań socjologicznych zmiany postaw Polaków wobec migrantów i uchodźców, a następnie przybliża główne myśli nauczania Kościoła odnośnie do zjawiska migracji. W końcowej części podejmuje próbę sformułowania propozycji, które mogą stać się impulsem dla polskiego duszpasterstwa.

14

Zadania stojące przed zrzeszeniami religijnymi w Polsce

66%

Fiałkowski M.

Teologia Praktyczna

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2015

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issue 16

31-41

EN

Religious associations are characterized by strong evangelization dynamism. Their signifi-cance in life of the Church in Poland is difficult to overestimate. Belonging to the Church, they base their activity on immutable principals of Revelation and Tradition and at the same time pru-dently adjust that activity to new challenges present in modern times. This article is an attempt to present the most important objectives currently standing before religious associations in Poland. These objectives are: holiness and conversion, permanent and manifold Christian formation, build-ing up a Christian environment, courageous dialogue with the modern world, and being active in societal life.

PL

Duszpasterstwo Kościoła, którego celem jest doprowadzenie człowieka do zbawienia musi uwzględniać niezmienne zasady płynące z Objawienia i Tradycji, a równocześnie być uwarunkowane, roztropnie dostosowane do zmieniających się okoliczności czasu i miejsca. W tym działaniu Kościoła swoje miejsce i zadania mają popularne dziś, także w Polsce, zrzeszenia religijne. Wskazane w artykule pola aktywności nie wyczerpują wszystkich zadań, jakie stoją dziś przed wspomnianymi zrzeszeniami, ale można je uznać za ważne w kontekście obecnej sytuacji Kościoła w Polsce. Analiza zadań, jakie stoją przed zrzeszeniami religijnymi w Polsce jest trudna z kilku powodów. Dynamika współczesnych przemian sprawia, że koncentrujemy się nierzadko na powierzchni zjawisk i brakuje nam czasu na głębszą refleksję. Odbija się to na rozeznawaniu znaków czasu, które pozwala rozstrzygnąć, co naprawdę można uznać za wskazówkę Opatrzności Bożej, ukazującą Kościołowi problemy, które należy potraktować priorytetowo i z uwagą. Niniejszy artykuł stara się podjąć to wyzwanie i zaproponować nowe odczytanie współczesnych znaków czasu.

15

Duszpasterstwo młodzieży w ogólnopolskich programach duszpasterskich (2000–2015)

66%

Kurosz J.

Teologia Praktyczna

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2015

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issue 16

79-94

EN

The Commission of Pastoral Care of the Polish Episcopate publishes every year pastoral pro-grammes for the pastoral activities in Poland. In these programmes we can find theological reflec-tions on the chosen issues of the pastoral care. Apart from the pastoral church programmes, in these publications there are articles about youth pastoral ministry and about family and upbringing, with-out them the effective pastoral care and influence on young people would be ineffective. For the first time a detailed programme was presented in the 2008/2009 programme and after a few minor changes in has been published up to the present time. Among the main goals of pastoral care pro-gramme we should distinguish those which are particularly important for the youth pastoral minis-try in such issues as preaching the Word of God, liturgy and pastoral youth diakonia. This article analyses issues relating to youth ministry, contained in the Polish pastoral programmes in the years 2000 to 2015.

PL

W przededniu zbliżającego się Światowego Dnia Młodzieży, który w 2016 roku będzie miał miejsce w Krakowie, warto podjąć refleksję dotyczącą duszpasterstwa młodzieży. Wystarczy pobieżne spojrzenie na polską parafię, by dostrzec, jak wiele jest inicjatyw pastoralnych, które w zamyśle twórców miały przyczynić się do pogłębienia wiary młodych. Niestety, rzeczywistość wygląda zupełnie inaczej. Tylko niewielka część młodzieży w wieku dorosłym czynnie uczestniczy w życiu wspólnot parafialnych, ruchach i stowarzyszeniach chrześcijańskich. Dlaczego tak się dzieje? Jak pomóc młodym ludziom dojść do dojrzałej wiary? Co powinniśmy robić, by być bardziej skutecznymi narzędziami w rękach Boga? Czy proponowane formy oddziaływania duszpasterskiego na młodego człowieka są odpowiednie do tej grupy wiekowej? To zaledwie tylko kilka przykładowych pytań, na które nieustannie trzeba szukać odpowiedzi. Celem niniejszego opracowania jest najpierw przedstawienie zawartych w programach treści odnoszących się do młodzieży, które można znaleźć w ogólnopolskich programach duszpasterskich z lat 2000–2015, następnie szukanie odpowiedzi na postawione powyżej pytania oraz stwierdzenie przydatności zgromadzonego materiału w pracy duszpasterskiej.

16

Czuwania soborowe formą duchowej obecności Kościoła polskiego na Soborze Watykańskim II

58%

Smagacz A.

Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej

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2014

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issue 21

387-411

EN

Convened 50 years ago, the Second Vatican Council was a groundbreaking event in the history of the Common Church. Under difficult conditions of the communist regime, the Church in Poland contributed to the Council work in numerous areas. The decided majority of bishops, despite the problems with receiving passports, participated in the conciliary meetings directly. However, a wise shepherd of the Polish Church, which can definitely be said about Primate Stefan Wyszyński, wished that the matter of the Council became present in every Polish parish and family. By his inspiration a four-year pastoral program was created, commonly referred to as ‘the conciliary vigils’ whose aim was to pray and make offerings in the intention of the Second Vatican Council. The conciliary vigils became a unique work in the entire Common Church. Thanks to them the members of the Polish Church, despite the existence of the iron curtain, were able to take spiritual part in this significant event. In the first part of this article the author attempts to find the answer to the following question: what was the foundation of the conciliary vigils? The answer was contained in three theses: the influence of the attitude represented by Saint John XXIII, who was so dearly connected with Poland and Cardinal Wyszyński and his calling for prayer in the intention of the Council; ecclesiological sensitivity of the Primate of Poland, which expressed itself in the perception of the Church as the mystical Corpus Christi and his unique gift to translate into practice sublime theological assumptions. In the second part the author focuses on the presentation of the course of particular stages of conciliary vigils which also constituted the part of the Great Novena of the Polish Nation. Those were consequent initiatives: in 1962 – The conciliary vigil with Virgin Mary of Jasna Góra, in 1963 – the Conciliary deed of goodness; in 1964 – Victory over oneself for the Council and finally, in 1965 – giving oneself to the maternal enslavement of Virgin Mary, the Mother of Church for the freedom of the Church.

17

Zjazdy (Konferencje) biskupów polskich w okresie międzywojennym

58%

Pietrzykowski J. K.

Seminare. Poszukiwania naukowe

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2020

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vol. 41

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issue 1

119-128

EN

Polish Episcopal Conference involved the bishops of all three rites who jointly served their pastoral functions. The resolutions of the conventions did not have the character of particular law, only bishops could implement them in their dioceses. The conferences were headed by primates of Poland or the bishops with the hierarchically highest ranks. The meetings in Gniezno in 1919 and 1928 were the landmarks in the organisation of conventions. The executive body of Bishops’ Conferences was the Committee of Bishops and, since 1928, the Commission of Law. In order to improve collective work, special episcopal commissions were constituted. Initially, their aim was to deal with a given issue, yet after 1928 they were established as permanent bodies. 38 Polish Episcopal Conferences, including 16 extraordinary ones, took place in the interwar period.

PL

Konferencja Episkopatu Polski obejmowała biskupów wszystkich trzech obrządków, którzy łącznie wykonywali swoje funkcje duszpasterskie. Uchwały zjazdów nie posiadały charakteru prawa partykularnego, tylko biskupi mogli je wprowadzać w swoich diecezjach. Konferencjom przewodniczyli prymasi polscy lub najstarsi hierarchicznie biskupi. Przełomowe znaczenie dla organizacji zjazdów miały spotkania w Gnieźnie w roku 1919 i 1928. Organem wykonawczym Konferencji Biskupów był Komitet Biskupów, a od roku 1928 Komisja Prawna. Celem usprawnienia pracy kolegialnej powoływano komisje episkopatu, początkowo przeważnie do załatwienia jakiejś sprawy, a po 1928 roku miały one charakter stały. W okresie międzywojennym odbyło się 38 Konferencji Episkopatu Polski, w tym 16 nadzwyczajnych.

18

Bp Andrzej F. Dziuba, Prymas – kanclerz – patron. Kardynał Stefan Wyszyński, Wydawnictwo Naukowe Uniwersytetu Kardynała Stefana Wyszyńskiego: Warszawa 2021, ss. 457

58%

Kalinski D.

Studia Elbląskie

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2023

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vol. 24

459-463

19

Przygotowanie dalsze i bliższe do małżeństwa po Dekrecie ogólnym Konferencji Episkopatu Polski z 2019 r.

58%

Dullak K.

Ius Matrimoniale

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2020

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vol. 31

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issue 2

31-46

EN

Getting married in the Catholic Church should be preceded by preparation divided into three stages: further, closer and direct. In Poland, since June 1st , 2021, an episcopal document is in force, specifying in particular canonical and pastoral talks with the engaged couples. The earlier stages of marriage formation have been discussed in scattered legal acts. These documents have the scope of the universal Church and the others are in force in Poland. This study summarizes the regulations that are in force in Poland, regarding further and closer marriage preparation. Some changes were suggested, for the welfare of marriage.

20

Wychowanie patriotyczne wyzwaniem dla katechezy Kościoła w Polsce

58%

Tomasik P.

Colloquia Theologica Ottoniana

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2019

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issue 2

101-120

EN

The author discusses the relationship between patriotic education and catechesis of the Catholic Church in Poland. He begins with the initial definition arrangements, then formulates what the patriotic identity is in accordance with the Gospel, from which he draws conclusions regarding the principles of patriotic education. The rules formulated in this way allow us to point out the specificity: the presence of patriotic education in documents and materials animating pastoral and catechetical activities in the contemporary Polish Church. With regard to teaching religion at school, it is important to refer to the correlation of religion teaching with the entire school program. The task of patriotic education is proposed as one of the educational goals of teaching the humanities and school education as a whole. Usually it is proposed to define mature patriotism as attachment to national tradition, critical judgment of one’s own historical past and attitude of responsibility for the future of the homeland. Deepening and developing patriotism is rightly associated with shaping civic rights and obligations, as well as shaping respect for national traditions and state institutions. The author’s conclusions are of an instructive nature, they demand correction in religion textbooks, although there are many issues in programs concerning the principles of social life, including national life. Particularly needed is to make the Church’s pastoral program in Poland real, because the author concludes that the pastoral opportunity related to the jubilee of Poland regaining independence has not been used. Meanwhile, there is a need for education for wise patriotism, deepening it and linking it to the primacy of worship given to God, rethinking the principles of pluralism of patriotic attitudes, applying the criterion of inclusion, not exclusion.

PL

Artykuł przedstawia relację między wychowaniem patriotycznym a katechezą Kościoła katolickiego w Polsce. Autor rozpoczyna od wstępnych ustaleń definicyjnych, po czym formułuje, czym jest zgodna z Ewangelią tożsamość patriotyczna, skąd wyciąga wnioski odnośnie do zasad wychowania patriotycznego. Tak sformułowane zasady pozwalają na wskazanie konkretu: obecności wychowania patriotycznego w dokumentach i materiałach animujących działania duszpasterskie i katechetyczne we współczesnym Kościele polskim. W odniesieniu do nauczania religii w szkole istotne jest odniesienie do korelacji nauczania z całością programu szkolnego. Zadanie wychowania patriotycznego proponowane jest bowiem jako jeden z celów edukacyjnych nauczania przedmiotów humanistycznych i całości wychowania szkolnego. Zwykle proponuje się określenie dojrzałego patriotyzmu jako przywiązania do narodowej tradycji, krytycznego osądu własnej przeszłości historycznej i postawy odpowiedzialności za przyszłość ojczyzny. Pogłębianie i rozwijanie patriotyzmu wiązane jest słusznie z kształtowaniem praw i obowiązków obywatelskich, także z kształtowaniem szacunku wobec tradycji narodowej i instytucji państwowych. Wnioski, do których dochodzi autor, mają charakter instruktywny, domagają się korekty w podręcznikach do nauczania religii, choć zagadnień w programach dotyczących zasad życia społecznego, w tym narodowego, jest niemało. Szczególnie potrzebne jest urealnienie programu duszpasterskiego Kościoła w Polsce, autor bowiem dochodzi do wniosku, że szansa duszpasterska związana z jubileuszem odzyskania przez Polskę niepodległości nie została wykorzystana. Tymczasem potrzeba wychowania do mądrego patriotyzmu, pogłębienia go i wiązania z prymatem czci oddawanej Bogu, przemyślenia zasad pluralizmu postaw patriotycznych, stosowanie kryterium włączenia, a nie wyłączenia.

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