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Salezjanie w Główczycach (1950-2010), w Stowięcinie (1950-1998) oraz w Cecenowie (1950-1998)
Wiązowski, Eugeniusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2011)
The years 1950-2010 saw 11 parish priests in Główczyce, working on behalf of the Salesian Society. In 1952, a chaplaincy was formed in Stowięcino out of the Główczyce parish which in turn gave rise to the Assumption of Our Lady chaplaincy in Cecenowo in 1959. Due to the anticlerical policy of the state, a separate parish was only established in Stowięcino on 25 January 1968, and in Cecenowo on 2 October 1973. The Stowięcino parish saw 6, and the Cecenowo parish, 9 Salesians, who were first autonomous curates and then parish priests (after the establishing of the parishes). Główczyce had 35 assistant priests from the Salesian Society, Stowięcino 7, and Cecenowo 2. There were 16 seminarians doing their pedagogical and pastoral practice in Główczyce, 17 in Stowięcino, and 1 in Cecenowo. Additionally, 5 coadjutors were sent to Główczyce and 1 to Cecenowo to assist local priests. Eventually, the Salesians remained only in Główczyce, while the parishes in Cecenowo and Stowięcino were handed over to the Pelplin diocese. In all three parishes, there were groups of the Living Rosary, groups of altar servers, choirs or youth music bands, and oratories for children and young people. Moreover, the Light-Life Movement developed there rapidly.
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Per Stobaeus, Hans Brask ‒ en senmedeltida biskop och hans tankevärld, Artos & Norma bokforlag, Malmö 2008, ss. 467.
Chamarczuk, Mariusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2011)
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Celibat diakonów i prezbiterów w dyscyplinie Kościoła łacińskiego
Stawniak, Henryk (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 2011)
The article concerns the priesthood and the discipline of celibacy it involves. The subject of celibacy has been drawn to the fore by discussion concerning the pedophilia scandal in the Church. Even though the media stress that no such sexual abuse should be linked with the requirement of celibacy, these events indirectly provoked a discussion about the meaning of celibacy and the need for it in contemporary reality. For this reason, some maintain that a new look at celibacy is needed. Others ask questions about the origins and the early understanding of celibacy. Was it understood in the same way by medieval canonists and thinkers as it is understood in our times? What does the celibacy of a deacon or a priest mean today? What about married priests from other religious communities who wish to be admitted into the Latin Church? What is the procedure for obtaining dispensation from celibacy? Will celibacy have its place in the Church of tomorrow? Such questions and answers to them constitute the main content of the study.
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