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1

Refleksje o powołaniu w chrześcijańskiej koncepcji wychowania

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Jusiak R.
Roczniki Pedagogiczne
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2009
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vol. 1(37)
83-101
EN
Christian is a religion that assumes the personalistic and integral conception of man. The human individual is an individual and personal being with physical (carnal) and spiritual (religious, eschatological) dimensions. In the process of shaping a mature Christian personality the awareness of vocation, hope for full (physical, intellectual, social, and religious-moral) development, and accomplishment of the human goal worthy of the person play an important role. The awareness of one's own calling, general (to holiness) and personal (to a particular social role), are important elements in Christian education. This education is based on the principles of religion initiated by Jesus, and it consists in conveying His message and self-improvement of the faithful in conformity with the rules of the Gospel. The latter's ideal being the love of God and brotherly love among people. Now analysing the issue of vocation and hope in Christian education one may state that in the light of the Catholic doctrine man is a person capable of development. In this process it is important that the faithful understand their own calling and adopt attitudes of love and hope. Hope strengthens motivation to realise general propositions and individual obligations, that is, social roles. Man is called by God to salvation and definite tasks. With his autonomous decision he responds to this calling by his respective way of life. The latter shoud be imbued with the faith in God, love of God and neighbour, and hope that one has some opportunities for development, perfectibility (to be holy) and eternal life. According to Christian understanding, God with His independent decision endows man with the gift of calling to life and holiness. Man may accept this proposal or not. Acting against God's intention, however, always brings forth dramatic consequences. To sum up, we may say that the attitude of Christian hope helps us overcome the difficulties in our worldly life, so that we can make efforts to accomplish the goal of the Kingdom of God (heaven). The awarness of one's own vocation and a clear goal, i.e. life with God and eternal bliss, are important elements that confer the ultimate sense on human existence and factors conducive to the personal development of man.
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Wychowanie społeczne podstawowym elementem chrześcijaństwa

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Jusiak R.
Roczniki Pedagogiczne
|
2013
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vol. 5(41)
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issue 4
23-49
EN
The Christian religion puts an emphasis on formation of pro-social attitudes. This is connected with the commandment about the love of the neighbor. Despite various difficulties Christian social pedagogy is developed. Work that is socially inspired by Christianity is permanently done. Christian social education is education aiming at forming a mature realization of the principle of love of the neighbor that is expressed in the ability to enter interpersonal relations and in the participation in a variety of communities, as well as in creating common good. It may be said that Christian education contributes to the development of particular individuals, of families, and of the whole human community, and it tends towards ensuring the educated young people supreme good, and the human community prosperity and peace.
XX
Religia chrześcijańska bardzo mocno akcentuje kształtowanie postaw prospołecznych. Związane jest to z przykazaniem miłości bliźniego. Pomimo różnych trudności chrześcijańska pedagogia społeczna rozwija się. Działania społecznie inspirowane chrześcijaństwem są permanentnie podejmowane. Chrześcijańskie wychowanie społeczne jest to edukacja zmierzająca do kształtowania dojrzałej realizacji zasady miłości bliźniego, wyrażającej się w umiejętności wchodzenia w relacje międzyosobowe oraz uczestniczenia w różnorodnych wspólnotach, a także tworzenia wspólnego dobra. Można stwierdzić, że chrześcijańskie wychowanie przyczynia się do rozwoju poszczególnych jednostek, rodzin i całej ludzkiej wspólnoty oraz zmierza do zapewnienia wychowankom najwyższego dobra, a ludzkiej społeczności dobrobytu i pokoju.
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Wartości chrześcijańskie a przystosowanie i niedostosowanie społeczne współczesnego młodego pokolenia

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Jusiak R.
Roczniki Pedagogiczne
|
2014
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vol. 6(42)
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issue 4
7-31
PL
Wartości odgrywają ważną rolę w życiu każdego człowieka, przy czym ważną sprawą jest, jakie wartości człowiek przyjmuje oraz jaką ma ich hierarchię. W chrześcijaństwie u podstaw przyjmowania wartości leży zrozumienie ich treści oraz znaczenia dla integralnego rozwoju osobowego i tworzenia dobra wspólnego. Należy więc zwrócić szczególną uwagę, aby młode pokolenie świadomie przyjmowało wartości chrześcijańskie, ukazując ich walor i mądrość oraz korzyści indywidualne i społeczne z ich przyjęcia (akceptacji) i praktycznego wcielania wżycie. Młodość jest szczególnym okresem życia i należy zmierzać, aby ona świadomie akceptowała wartości chrześcijańskie, tłumacząc ich sens, wyjaśniając znaczenie i uzasadniając życiowym doświadczeniem. Ważne jest, aby młodzi ludzie samodzielnie uznawali ewangeliczne wartości, przyjmowali je i czynili z nich cząstkę swojej osobowości. Takie postępowanie ułatwi młodym ludziom przystosowanie społeczne do wartościowych społeczności i ochroni od niedostosowania społecznego.
XX
Values are important in everyone's life. It is equally important to choose one's values and build their hierarchy for personal growth. In the Christian optics, the motivation for the choice of values lies in understanding them and in recognizing their role in integral personal and social development. It is of utmost importance to make the youth consciously accept Christian values by revealing their merits for personal and social growth. It is important to show the merits of accepting the values and of their practical application in life. Youth is a period of life when Christian values should be promoted by explaining their sense and supporting it by real life experiences. It is vital that young people learn to recognize evangelical values on their own, accept them and make them inherent in their personality. This kind of approach can help young people become members of valuable communities, preventing their social maladjustement.
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Paradygmat podmiotowości – refleksje pedagogiczne

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Jusiak R.
Zeszyty Naukowe KUL
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2018
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vol. 61
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issue 4
245-258
EN
The person as a subject paradigm is gaining in importance nowadays. Subjectivity is a fundamental desideratum in social sciences, especially in pedagogy. The category “subjectivity” is defined in different ways. Most often it is understood as a personal and social value or as a social ideal and the assumption of social ontologies, as well as an assumption about the primacy of subjectively active individuals in relation to the social structure. This type of issue is taken up by various disciplines. First of all, by philosophy, psychology, sociology and pedagogy. Among various philosophical concepts, it is worth paying special attention to personalism, which interprets man and the whole reality in the context of the phenomenon of the human person. Psychology emphasizes that man is the subject of his activity when he is autonomous towards the environment and consciously influences the external world. Psychology analyzes also various internal determinations of the human person. Pedagogy treats the issue of subjectivity as an idea, value, goal and postulate of educational activity, something that should be achieved. The development of one’s own subjectivity is important for every human being. A person, in order to function in a subjective way, should properly shape his personality. The task of educators is to help individuals in shaping their own subjectivity and self-reliance.
PL
Paradygmat: osoba jako podmiot, współcześnie zyskuje na znaczeniu. Podmiotowość jest fundamentalnym dezyderatem w naukach społecznych, szczególnie w pedagogice. Kategoria „podmiotowość” różnie jest definiowana. Najczęściej rozumiana jest jako wartość osobowa i społeczna, jako ideał społeczny oraz założenie ontologii społecznych, a także założenie o prymacie podmiotowo działających jednostek w stosunku do struktury społecznej. Tego typu problematyka jest podejmowana przez różne dyscypliny. Najczęściej zajmuje się nim filozofia, psychologia, socjologia i pedagogika. W ramach różnych koncepcji filozoficznych warto zwrócić szczególną uwagę na personalizm, który interpretuje człowieka i całą rzeczywistość w kontekście fenomenu osoby ludzkiej. Natomiast w psychologii podkreśla, że człowiek jest podmiotem swojej działalności, gdy jest autonomiczny wobec otoczenia i świadomie wpływa na świat zewnętrzny oraz analizuje różnego rodzaju determinacje wewnętrzne osoby ludzkiej. Pedagogika traktuje zagadnienie podmiotowości, jako idea, wartość, cel oraz postulat aktywności wychowawczej, czyli coś co należy osiągnąć. Zbudowanie swojej podmiotowości jest istotne dla każdego człowieka. Jednostka, aby funkcjonować w sposób podmiotowy powinna właściwie ukształtować swoją osobowość. Zadaniem pedagogów jest pomoc człowiekowi w kształtowaniu własnej podmiotowości oraz umiejętności bycia samodzielnym.
5

Powołanie w chrześcijańskiej koncepcji wychowania

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Jusiak R.
Roczniki Pedagogiczne
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2015
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vol. 7(43)
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issue 4
7-23
PL
Powołanie to posiadanie względnie stałych predyspozycji do wykonywania jakiejś roli, zadania, czynności, pracy. W chrześcijaństwie powołanie rozumiane jest jako wezwanie człowieka przez Boga do realizacji określonych zadań i sytuuje się ono w procesie socjalizacji, wychowania i samowychowania. Wychowanie chrześcijańskie oparte jest na ideach i wartościach głoszonych przez Jezusa z Nazaretu, w których na czoło wybija się troska o zbawienie. Przyjmuje personalistyczną i integralną koncepcję człowieka – uznaje, że jednostka ludzka jest osobą, posiadającą wymiar fizyczny oraz duchowy. Człowiek jest osobą zdolną do rozwoju, a w tym procesie ważną rolę odgrywa odczytanie i realizowanie własnego powołania. Bóg każdego człowieka powołuje do życia przeżywanego w miłości. Chrześcijańska moralność podporządkowana jest trzem cnotom ewangelicznym: wierze, nadziei i miłości oraz idei budowania Królestwa Bożego. Wychowanie chrześcijańskie polega na poznaniu siebie i swego powołania oraz świadomym podjęciu pracy nad własnym rozwojem i realizacją wyznaczonej przez Boga misji. Każdy człowiek jest przez Boga powołany do zrealizowania określonych zadań, czyli własnego, osobistego powołania. Można powiedzieć, że odczytanie własnego powołania oraz świadomość konieczności pracy nad własnym rozwojem są istotnymi elementami wychowania chrześcijańskiego.
EN
A vocation is defined as a relatively stable predisposition to perform a role, a task, an act, or a labour. In Christianity a vocation is understood as a call of man by God for the accomplishment of certain tasks. It is situated in the process of socialization, education and self-education. Christian education is based on the ideas and values proclaimed by Jesus of Nazareth where a concern for salvation has moved to the forefront. Personalistic and integral conception of man is assumed – the human individual is recognized as a person who has a physical and spiritual dimension. Man is a person capable of development. In this process the reading and accomplishment of one's vocation plays an important role. God calls each person to a life lived in love. Christian morality is subordinated to the three evangelical virtues: faith, hope and love, and the idea of building the Kingdom of God. Christian education is the knowledge of oneself and one's vocation and conscious work on one's own development and the realization of the mission assigned by God. Every person is called by God to do certain tasks, which means his own personal vocation. We can say that the reading of one's vocation and the awareness of the need to work on their own development are important elements of Christian education.
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Aksjologia edukacji dorosłych, red. Janina Kostkiewicz

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Jusiak R.
Roczniki Nauk Społecznych
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2005
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vol. 33
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issue 2
183-185
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Aktywność Fundacji Pomocy Młodzieży „Wzrastanie” i Katolickiego Ośrodka Opiekuńczo-Wychowawczego „Oratorium” przykładem opiekuńczo-wychowawczej misji Kościoła katolickiego

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Jusiak R.
Roczniki Nauk Społecznych
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2002
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vol. 30
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issue 2
147-170
EN
It is a well-known fact that may contemporary pedagogic conceptions ignore the aspect of spiritual life in the formation of man. The underlying idea for such an approach is based on the individualistic and materialistic conception of man, the one that negates or underestimates the spiritual element of the human person. In social life one can notice an axiological chaos, relativism in moral evaluations and attitudes. The Catholic Church in Poland has always been strongly linked with society and has been sensitive to moral and social matters. Under the complex circumstances of socio-cultural transformations, this was manifested by establishing various institutions designed to help people. In this action the Church followed Christian inspiration. The following examples are concrete expressions of the Church's social commitment: the John Paul II Foundation for the Aid to Children and the Youth „Growth” in Jarosław and the Catholic Educational Centre „Oratorium” in Stalowa Wola. Detailed analyses of the curricula and the actual activity of those institutions prove that they provided integral formation. Special care was paid to the development of all basic spheres of human personality, that is, the physical, intellectual, cultural, and religious spheres. Consequently, their educational conceptions accept the rich contribution of the Catholic pedagogic thought. The curricula that were in use takie into consideration the contemporary needs of their students and are based on the approved theories of contemporary pedagogy and psychology. In educational practice an important role is attributed to education and efforts to make up for any negligence in this area. The students are treated as subjects and they are inspired to work on themselves, ie to carry out self-formation in the spirit of Christian values.
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Alina Rynio, Integralne wychowanie osoby w myśli Jana Pawła II, Lublin: Wydawnictwo KUL 2004

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Jusiak R.
Roczniki Nauk Społecznych
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2006
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vol. 34
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issue 2
199-200
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Oblicze ideologiczne szkoły polskiej 1944-1956, red. ks. Edward Walewander

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Jusiak R.
Roczniki Nauk Społecznych
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2002
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vol. 30
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issue 2
232-236
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Koncepcje opieki i zawody opiekuńcze. Pracownicy socjalni i pielęgniarki, red. Zofia Kawczyńska-Butrym

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Jusiak R.
Roczniki Nauk Społecznych
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2002
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vol. 30
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issue 2
228-231
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Tożsamość oraz dylematy pedagogiki opiekuńczej, red. Andrzej Olubiński

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Jusiak R.
Roczniki Nauk Społecznych
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2002
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vol. 30
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issue 2
225-228
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Elementy pedagogii Jana Pawła II

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Jusiak R.
Roczniki Nauk Społecznych
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2006
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vol. 34
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issue 2
9-26
EN
Pope John Paul II is definitely the greatest authority of modern times. As Pope, the head of the Catholic Church, he taught and educated the faithful. He issued a lot of magnificent Church documents: encyclicals, adhortations, apostolic letters that put the issues connected with religion in order and made one realize the need of proper opening to the world, man and God. With his personal behavior he gave a model of Christian life. The Holy Father was considered to be amaster and a „prophet” of our times. He always had the courage of unambiguously preaching Jesus Christ's message to the world. He conducted diverse and intensive apostolic activities. Analysis of John Paul II's statements and behavior shows that when carrying out the mission of evangelizing the world he had a very well thought out and consistent conception of education. Hence talking about John Paul II's own peculiar pedagogy is fully justified. The personalist-theological perspective is the basic element of this pedagogy. The chief thesis in the Pope's attitude towards education was accepting such an anthropology that considers both the positive elements of the human being (because he is a God's child), and his weaknesses, shortcomings, lack of order, which result from the original sin. In the process of education and self-education the human being is obliged by God Himself to realize in his life certain values, and especially: faith, hope and love. The basic aim of education is to develop the human being's subjectivity and to transmit the proper canon of values to him, including moral and religious values. First of all, the Pope wanted to direct man towards Christ, and to do this, besides his personal influence he used various external means, which he appreciated both in his teachings and in practice. Today it can be said that the fruit of John Paul II's pedagogical actions can be seen in many people's attitudes. The fact that many young people pronounce themselves in favor of the values accepted by John Paul II and that his attitude is meaningful is expressed in the movement defined as The John Paul II Generation.
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Wartości preferowane przez nauczycieli szkół sandomierskich. Raport z badań

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Jusiak R.
Roczniki Nauk Społecznych
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2000-2001
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vol. 28-29
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issue 2
29-62
EN
The problems of the values preferred by teachers merits our attention, especially under the conditions of political, economic, social and cultural transformations in which Polish society has lived recently. From the social point of view, it is interesting to point the issue of the hierarchy of values approved by teachers. This issue has been shown on the basis of empirical research among the teachers in Sandomierz. All the analyses here tended to define the direction of the gradation of values which the teachers of the Sandomierz schools regarded as important. The analyses sought to determine the variables which condition the approved hierarchy of values. Detailed analyses pinpoint such variables as sex, age, and period of teachers' work, and they differentiate the approved hierarchy of values. The findings show that there is an interrelation between the independent variables under consideration and reveal their role in how the teachers under study rank particular values. A general characterization of the population under study has proved that the percentage of the believing teachers is high and reaches almost 85 per cent; it is, however, lower than the percentage from the research of religiosity in Poland (ca. 90 per cent). It is worth noting that almost 12 per cent of the teachers under study are religiously indecisive, but they are attached to Christian tradition. The ratio of teachers' attitudes towards religious practices points to a relatively high selectivity in their approach to religiosity. Only 42 per cent of respondents do practice systematically (in Polish research − 52.4 per cent, in the Włocław diocese 45 per cent), almost 40 per cent are not systematic, 15 per cent rarely practice, and 3.4 per cent do not practice at all. Out of religious truths the existence of God is most generally accepted (91 per cent), and the least the infallibility of the pope (31 per cent), the existence of hell (ca. 54 per cent). As far as the norms of the Decalogue are concerned, the population under study accepts most the norm you shall not kill, and honour your father; the respondents ranked as the third the commandment concerning the cult of God (75.6 per cent). Among the values in question family values were ranked as the last ones (family happiness and work and sacrifice for one's own children); the second place took values related to religious life (everlasting salvation; preservation of the faith in God). It follows from the research that the socio-political background, with the stress laid on the principle of democracy and freedom, has a clear impact on the fact how teachers appreciate of such values as freedom, dignity, one's own beliefs. At the same time, the same context seems to magnify the tendencies to the individualization of the values of religion. In their approved hierarchy of values the teachers rank very highly family, religion and the values of human life. These are the values for which they would lay down their life. Now in Poland a thesis about the devaluation of the value of human life is being put forward, stressing the widespread phenomenon of abortion, propagation of euthanasia, or else various forms of violence and crime shown in the media. It seems that the democratic context with its emphasis on freedom, pluralism and democracy, is conducive to the formation among teachers attitudes towards their own life and the life of the others. One can notice among the respondents a clear tendency to underestimate and ignore such values as solidarity and social equality. This fact may signal disappointment to this social category, or at least a considerable weakening of a hope that these values can be fully realized. Such hopes were awakened in the beginning of the transformations. After ten years of transformation, the respondents who experience various difficulties and are burdened with big costs of those transformations are able to asses the gap between the expectations and reality.
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Katolicka a liberalna myśl wychowawcza w Polsce w okresie międzywojennym. Zagadnienia wybrane, red. ks. E. Walewander

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Jusiak R.
Roczniki Nauk Społecznych
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2000-2001
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vol. 28-29
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issue 2
178-182
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Młodzież akademicka a odbiór środków społecznego przekazu

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Jusiak R.
Roczniki Nauk Społecznych
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2004
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vol. 32
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issue 2
61-81
EN
The analyses based on research show a complex problem of the reception of the media by the academic youth. They focus on how the youth understand and discover the complicated phenomenon of manipulation, a phenomenon that is relatively common in the contemporary mass media. It has been stated that the academic youth from Pêock has a very good knowledge about the media and a relatively deep insight in their manipulation. The students devote much to television, and clearly less time to the radio, and relatively little time to reading periodicals. It is a positive fact the subjects in principle adopt a conscious attitude towards the mass media and select among various media. The academic youth are well aware of the phenomenon of manipulation in the Polish media. It is especially present in television programmes. The research and analyses prove that female students know more about manipulation. They can also give better examples of manipulation and are more sensitive to the fact of various techniques and strategies of manipulation in the Polish media. Female students decisively more often than male students notice the use of manipulation especially in television and radio programmes. They are considerably more capable of decoding the technique of suggestion, falsification of reality and ingratiation - particularly, when it comes to propagate political views and influence religious attitudes. Female students are more aware of various manipulatory suggestions and attach greater effectiveness to them, especially the strategy of deriding religious values or the sensation-music-sex strategy are used. Analysing the relations between the type of university and the frequency of discovering manipulation in the media it has been found that students studying the humanities are better oriented in the phenomenon under consideration than technical university students. It is worth noting that in particular students from the Academy of Catholic Theology have a clearly higher level of media awareness. This is so both with regards to the knowledge about the mass media and the understanding of the essence of manipulation in the media, its application, any threats, and its negative effects. The analyses make us postulate a further research into the media-related problems. It goes without saying that there is an urgent need to take up educative activities to incur a habit by which we know how to use the media. These activities should be taken up by such educative institutions as the family, the school, religious communities, universities, and the mass media. The point is to be educated for a proper, i.e. such that helps in a versatile development of the person, usage of the media. One should teach recipients to selective in their choice of the rich variety that the media offer, in other words to find useful and beneficial programmes. It is necessary to expose the media contents and develop intelligent attitudes among the users of the mass media. Pedagogy is obliged to form reflective attitudes towards the media, so that the recipient could recognise the beneficial aspects of the media and reject what is worthless, good for thing, stultifying, mediocre, or even harmful.
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Pedagogika społeczna w perspektywie europejskiej. Przeszłość – teraźniejszość – przyszłość, red. Stanisław Katula, Ewa Martynowicz-Hetka, Anna Przecławska

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Jusiak R.
Roczniki Nauk Społecznych
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2003
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vol. 31
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issue 2
155-164
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Chrześcijańska koncepcja samowychowania

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Jusiak R.
Roczniki Nauk Społecznych
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2007
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vol. 35
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issue 2
31-43
EN
Thorough analyses of the formative process prove that it is effective only when at a certain stage it evokes in the disciple the will to work on his or her self-formation. It consists in conscious and voluntary work to form oneself, to set non-personal goals for oneself, and adopt a creative attitude toward them. This effort tends to make a mature and integrated personality. Self-formation in the Christina approach is to work on one's versatile development directed at salvation. This kind of activity is a consequence of Christian faith in which the person through baptism becomes spiritually regenerated and called to be clothed with Jesus Christ (Gal 3:27). In practice, this means that one is working to be like Christ in thoughts and deeds. The faith in Christ ensures a radical transformation and complete development through self-knowledge, self-evaluation, and respective actions to live in truth and love.
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Postawy młodzieży wobec katechizacji

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Jusiak R.
Roczniki Nauk Społecznych
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1998
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vol. 26
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issue 2
141-164
PL
Religious instruction at school still arouses emotions. There are advocates and firm opponents. Some milieus seek to undermine the reasonableness of catechization at school, search out various arguments to remove this subject from school or lessen its influence. The parties involved in the discussion often use stereotypes and simplifications, therefore there is a need for a reliable knowledge about the attitudes of adolescents towards catechization. The introductory part of the paper shows a historical outline of catechesis, highlighting its Polish context. Teaching religious instruction, as a form of preaching the Good News about salvation, is the basic function of the Church and has always been conducted since the time of Christ. Obviously it took on various forms and embraced various groups, with regard to the times and place. In principle, until Tridentine Council (1545 - 1563) there was mainly religious instruction for adults. The Council issued a recommendation to catechize also adolescents and children. Religious education of the young generation ceased to be the private matter of family, and became an official form of the Church’s activity. Before the war religion was an obligatory subject in Poland, and this matter aroused no greater controversies. After the communists had taken over the power, they started ideologically-motivated secularization of education, and religious was consistently removed from schools until its total removal after 1961. It was as late as 1990, after the breakthrough, that religion returned to school. The main purpose of the studies was to answer the following question: what views adolescents hold on the introduction of religion into school? How do the young people evaluate the current religious classes? How is an ideal religious instruction supposed to look like? What is an ideal catechist to be like? The research embraced 851 secondary school pupils from various milieus (rural, provincial, and urban), representing various profiles of education (c. 20 people). The analysis of the collected empirical material proves that about 95 per cent of adolescents attend religious classes and are satisfied that they are conducted at school. The decisive majority (64 per cent) of pupils are satisfied with the level of classes, and only about 10 per cent expressly disapprove of their catechist. An ideal catechist is he who seriously treated his mission as a preacher of the Good News, who not only teaches the truths of God but is a young man’s friend, who leads him into the sphere of the sacral life. The youth expect an attitude of dialogue marked with an understanding for others, friendship and respect for the pupil. The catechist should enjoy personal authority, be competent, well educated and wise. With such a religious leader, the young people wish to initiate conversations, not only about faith, but also on personal and family matters; such a catechist they hold in high esteem and present as an ideal model for other teachers of religion.
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Zbigniew Marek SJ, Podstawy wychowania moralnego, Kraków: Wyższa Szkoła Filozoficzno-Pedagogiczna „Ignatianum”–Wydawnictwo WAM 2005

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Jusiak R.
Roczniki Nauk Społecznych
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2007
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vol. 35
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issue 2
167-169
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Ks. Edward Walewander, Pedagogia katolicka w diecezji lubelskiej 1918-1939, Lublin: Towarzystwo Naukowe KUL 2007

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Jusiak R.
Roczniki Nauk Społecznych
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2008
|
vol. 36
|
issue 2
141-143
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