Przeglądaj wg Autor "Narecki, Zbigniew"

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    Bibliografia dotycząca duszpasterstwa trzeźwości
    Kamiński, Ryszard; Narecki, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1995)
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    Bibliografia prac dotycząca istoty i metody teologii pastoralnej (1900-1996)
    Kamiński, Ryszard; Narecki, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1997)
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    Bibliografia prac z organizacji duszpasterstwa (1963-1990)
    Kamiński, Ryszard; Narecki, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
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    Bibliografia prac z zakresu duszpasterstwa charytatywnego (1961-1990)
    Kamiński, Ryszard; Narecki, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1990)
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    Czy w katolickiej Polsce jest miejsce na indyferentyzm religijny?
    Mariański, Janusz; Narecki, Zbigniew (Wydawnictwo Świętego Krzyża, 1993)
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    Duchowość wspólnotowa jako przejaw formacji religijnej świeckich
    Narecki, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1996)
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    Formacja duchowa chrześcijan świeckich w ujęciu Sługi Bożego Ks. Franciszka Blachnickiego
    Narecki, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1998)
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    Homilia a ewangelizacja parafialna
    Narecki, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)
    The Church has noticed today that homily as a long-standing form of preaching the Word is significant in evangelization. Among other things, this is due to its kerygmatic status which is being established continuously in catechetic and liturgical regeneration, especially in mass regeneration, in biblical apostolate, in bringing a fellowship characters back to local churches, and in preachment. In keeping with this, homily is entrusted with special role to keep ap a continuous contact between the faithful and the living Word in all those forms of evangelization in which it makes a complementary element. Let the texts of Vaticanum II testify to the fact how important function is ascribed to homily today. These texts do not read about preachment and sermons but about homily in which, starting from the text of the Bible, one explains the mysteries of the faith and moral norms in the church year (see KDK, KK, KL, KO, etc.). The case in question concerns something much more important, that is introducing the faithful into the understantding of the mysteries of salvation, pointing at concrete life obligations which make possible the spiritual and existential participation in the salvatory mysteries. In order to depict the evangelizational and parochial values of homily I have characterized some crucial, to my mind, themes. They are the following: I - conditions and requirements, elements and chances for its efficiency, II - traditional and modern forms of its transmission when it is applied to social and religious contexts, to the needs of the faithful and their associations, to the biblical and theological requirements, III - ecclessial orientation which establishes the parochial and evanelizational status of homily. It results from the above consideration that homily should be regarded as self-independent and indispensable form of preaching and in the whole evangelization. It should be developed in its content and forms and adjusted to the social and religious contexts and to pastoral as well as apostolic potential of a parish. We have to treat homily as a true and efficient Manifesto of Christ Himself, which is put into effect by virtue of the preacher’s witnessing and qualifications, and by means of the responsible structures of the Church, mainly the family and fellowship. An appropriate climate of dialogue, fellowship and love are verified and constituted by an ecclesia! and ecclesial-forming of the Word. There is a necessity to complementary include homily within pastoral ministries and apostolate in all-parochial evangelization. All this should consist the sanctifying and ecclesial homily preaching which indeed evangelizes the parish.
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    Koncepcja ewangelizacji ludzi starych w kościele współczesnym
    Narecki, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
    The author makes an attempt at a pastoral consideration over the Church's mission towards old people who – aside to children, the youth and adults – constitute an essential element of class evangelization. In spite of that that class mission, traditionally called “class pastoral care”, has for many ages been realized in the Church, yet it requires a new insight through the contemporary anthropological conditionings, post-Conciliar teaching of the Church and psycho-existential problems of the faithful. At the same time it requires an attempt to place this pastoral care in its churchwide and general-parochial context. Having in mind the development of ordinary and extraordinary forms of pastoral care as well as the fact that various forms of apostolate would participate in it, there must be a parallel manner of evaluation. Aside to that, the problem of old people has hardly been exposed in pastoral literature and particularly in practice. This problem was dealt with on the occassion of some church charitable actions or parochial pastoral care for the sick. It was advisable then to present a separate, though generally outlined, conception of a ministration to old people, and that in the light of the above determinants. There was a need for “optimization” it to new churchwide and general-parochial tasks. The latter demand that the ministration be considered within a broader framework of evangelization which would embrace both the whole sphere of pastoral care and apostolate.. This “conception of evangelization” the author has considered in four dimensions: I. – justifying reasons, sanctioning this conception as a solid ministration; II. – the churchwide and general-parochial territories which put it into practice; III. – conditions of effectiveness, efficiency of its influence; IV. – drawing conclusions with possible perspectives for the development. These considerations, though outlining only its general conception, through the position and role of the contemporaiy Church, point at the still untouched realms of pastoral cosideration and evangelizational practice. It goes without saying that they are a challenge to the Polish Church of the '90s.
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    Koncepcja ewangelizacji młodzieży akademickiej
    Narecki, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1990)
    There are two main elements determining the new status and function of the pastoral care for youth, among others, university students, i.e. 1) new social-moral-religious situation of Polish society and the Church which situation is being created at present, 2) postcouncillar renewal of the whole Church which follows from certain theological premises and related with them evangelizational instructions. That is why one should look more closely at the hitherto conceptions and directions of the pastoral care for youth. One can generally say that the main current trends of this activity are insufficient. They are directed towards either: 1) spiritual formation which is carried out in liturgy, sacraments, Sunday Eucharist and various prayers, 2) theological formation carried out by means of lectures and conversatories, 3) engagement in various practical groups, fellowships, 4) self-teaching and self-educational classes. The conception that has met the above demands does not seem to be that one which takes one of these four directions or comprises them into one direction. It is rather such a conception that is supplementary to the hitherto practices of the Church, adding to them the ecclesial aspects. At the same time, this conception sets up its own structures on the milieu-parochial foundation in concert with other evangelizational functions. It seems that this approach gives the pastoral care for university students some characteristics of integrity, making it an "integral evangelization". In keeping with the broader understanding of the ministry for students as an "integral evangelization", we can find in the conception put forward to be carried out the following things: the adequate, as for its integral understanding, role of liturgy, sacraments, small groups; the individual and group, pastoral-apostolic kinds of activity placed in appropriate proportions, and the milieu-parochial framework of reference for its organization. Let us mention that the conception that has been outlined here is already in some of its aspects being put into practice. We find more and more genuine opportunities to make this approach more integral, i.e. in its ecclesial understanding and milieu-parochial placement. We can find those opportunities in the developing pastoral theories, organizational-evangelizational practices which are entertained now, especially in the new social-Church situation of Poland in the 90s.
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    Mass media, sztuka komercyjna i zagrożenia środowiska naturalnego jako wyzwanie duszpasterskie
    Narecki, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
    Many things have changed in the course of recent years in Poland. These years have seen an increase in the interest of pastoral, moral and religious messages in the Church and in literature. We have to name here: 1) the mass media, 2) Christian art, 3) the issues of natural and social ecology. The demands on the lay apostolate and the pastoral needs make us see their position and tasks in the evangelical and humanizational mission of the Church. Their new status is defined not so much by the current needs and threats, resulting from an inappropriate use of the mass media, art and the care about the natural environment in the life of a community. Rather, it is the demands posed on them at the threshold of the Jubilee of the Church, demands that should be satisfied, i.e. they should complement, enrich and make pastoral care effective. Today it is hard to imagine pastoral ministry without taking into account those areas-means, which should be used in the process of the proclamation of the evangelical message. It is also a well-known fact that, left on their own, or used perversely, they may hamper or even destroy the flow of values in the world. Their ubiquitous and everyday character with which they influence man in various aspects of his life, his activity and his environment, suggests that these realities should be treated in pastoral care as a mass general component. In other words, priests must every day take into account their existence and influence. They should be treated as a constant element of the lives of the believers and, at the same time, a component of that mission. That contact, therefore, may be neither occasional or partial. Now, it is difficult to imagine somebody who should wish to distance himself from the mass media as bearers of values. Even their shameful or negative role as a „system of sin” (see Enc. SRS) may not thwart a positive attitude. On the contrary, it is the Church’s task to oppose it with a creative and alternative activity, using those means of evangelization, as formed in the spirit of Christianity, towards all the people who pass on anti-values through them. It is a permanent task of the Church-the People of God to sanctify all sinful deeds and tools and include them in the service of universal and evangelical values. It is likewise with commercial art, or, rather, with its trash, which as an anti-value should be transformed according to the humanistic and religious paramétré. Art and material culture, formed in the Christian spirit, should become a meaningful and, at the same time, efficacious tool of spreading the „civilization of life and love” Moreover, if need be, they should be bearers of the Gospel. The perennial patronage of the Church over culture, art and science should now be again a matter of primary importance within its local dimension. What is more, it should become a method with which to make the world more human, in which the religious man, endowed with the supernatural grace of the omnipotent Creators impresses its visible mark in „the image and likeness of God” In like manner, nature, which has been ecologically destroyed, and social communities, become „challenges” for churches as it has been written already in the first pages of the Bible. They are orders which, for some important reasons, can hardly be taken lightly. We ourselves are part of nature; therefore we can, thanks to our „friendship with nature” shape duly our religious vocation. It is possible on the basis of the incarnation of earthly gifts and respect for the rights of creations. A mature responsibility of mankind for all the gifts from God; they are deposits we may pursue in the journey of generations through the „common earthly garden”, and become a special vocation for the believers. It is their mission and we shall be brought to account before God Himself and be taken responsible for the state we have left nature for the generations to come.
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    Modlitwa w dziele ewangelizacji parafialnej
    Narecki, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1987)
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    Parafia miejscem ewangelizacyjnej odnowy Kościoła
    Narecki, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1995)
    One has recently focused on the many structures and functions of the Church, which decided about her evangelizational restoration. We mean here the following: the family, small groups, catechesis, liturgy and the sacraments, apostleship etc. At times one perceives and it is the parish which constitutes a territorial and organizational basis for the Church; it is within the frameworks of the parish that the restoration is going to be put into practice. It is mainly in the parish that one may participate in the attributes of the Church, which is one, holy, Catholic and apostolic. From the point of view of ecclesiology one describes parish as not only a natural but also supernatural society which intimately bears on Christ and the visible power of the Church. The latter institution being supported and developed by the Holy Spirit as well as by functions, personal and community element, a fellowship of faith, cult and love, should basically contribute to showing the Kingdom of God in the world. It is in the parish that the Church-Fellowship is made present in a very concrete way, since here the redemptive events intersect with the lives of particular Christians, their local societies proclaiming the word, disposing the sacraments and living in brotherly love. Reflecting on the Church being made present leads us to the parish, whereas the constitution of her community character promotes the parish to a pastoral setting in which the Church reorientates. This reorientation mainly consists in a restoration of the evangelizational and community levels, functions or elements. They are co-constitutive, crossing dimensions: the supernatural one which endows evangelization with gifts and charismas and their evangelical union of friendship and fellowship; the natural dimension which is a response to the Restorer’s Grace which is fulfilled in the pastoral and apostolic service by the parish through the particular functions and personal and community elements, especially the dialogue, cooperation and coresponsibility. This "divine endowment" of the parish makes it a territory of concrete "reactions" made present by means of the above subjects and works. Then the whole venture is transformed into one sanctifying and salvational process of restoration in which among individual and collective acts Christ Himself becomes its foundation and principles of the life of the parish, then the local Church and the universal one. The study does not exhaust the subject matter but rather undertakes its most essential aspects. The most important idea is the idea of the Church’s universalism in the life of the parish, which imposes to support a multiform, restorative evangelizational action. This will make it possible to embrace anew with a pastoral reflection not only the divine-human "endowment" of the parish, but its evangelizational mission which, according to the post-conciliar doctrine, has embraced it all and orders it into one awakening and ecclessio-bearing aspect.
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    W trosce o duszpasterstwo parafialne „ludzi w drodze”
    Narecki, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1997)
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    Współpraca apostolska parafii i rodziny w środowisku wiejskim
    Narecki, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1986)