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Duszpasterstwo młodzieży w Polsce według dokumentów Komisji Episkopatu do Spraw Duszpasterstwa Młodzieży
Pawlina, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1989)
The paper attempts to present some documents that witness to the Church's Care for the youth the communist period of 1945-1989. From the 1930s on and shortly after World War II the Pastoral Care for the Youth was conducted within the framework of Catholic Action. The Polish Episcopate suspended the activities of Catholic associations and organisations in 1949 under the pressure of the communist authorities. In 1957 the so-called "priests-scouts" were created who, on the basis of the method of scouting, tried to conduct the pastoral care for the youth. In 1958 S. Wyszyński, the Polish primate, created the Country Pastoral care for the Male and Female Youth. A subcommission of the Episcopate which worked since 1984 on behalf of the Polish Episcopal Conference was made the Episcopal Commission. It was the Commission's aim to aid the Church in Poland within the scope of the pastoral care for the youth. It was concerned both with the youth at school and those who graduated from school. The author has divided the affluent, yet untidy, documentation of the pastoral activity among the youth into: reports, protocols, programmes, questionaires, correspondence and others. One can distinguish the pastoral care for the urban and village youth on the basis of those documents. In view of a specific character of the groups embraced by the pastoral care there was a pastoral care for recruits, for those who are going to establish their own families and a pastoral care for the "absent" youth. There was a great diversity of methods and means as regards the conditions and needs of a milieu. And so, for instance, organizations were given up for the sake of movements because of increasing repression. Those movements which got roots among the youth turned out to be efficient. The materials included in the Episcopal documents which documents were not published, proved to the Episcopate's prudence in giving aid needed for the preservation of religious and national identity of the youth and as such made up the basis of resource for pastoral research.
JP2 Generation Phenomenon
Pawlina, Krzysztof (The Pontifical University of John Paul II in Cracow, 2012)
Generally speaking, young people in Poland do not reject religion. The vast majority of youth declare themselves to be believers. Their faith, however, is characterized by subjectivity and selectiveness. Situationism is a trait of the Polish young generation. They make their choices dependent on something… Gaining a good education, a good job and starting a family are important life goals for young people. The youth of the 21st century are called “the youth without wings”. Those young people do not have any great ideals. They are not attracted by high values of a changing the world, they do not aim at establishing a better social system. The youth of the 90’s used to set up non-governmental organizations, they took up social activity in the third sector. The young people of the 21st century comprise a generation focusing on their own future. It is not a struggling generation but rather one evading or minimizing their activity in spheres which do not bring them direct benefi ts. Whatever is not practical, needed for today, is discarded.
Nowa ewangelizacja w Polsce
Pawlina, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1995)
New evangelization has in recent years dominated the consciousness of the Catholic Church. It has become its main tasks and programme. In 1979 John Paul II began the work of new evangelization in Poland, during his first pilgrimage to his homeland. In successive pilgrimages he would explain the essence of new evangelization and its aims. During the Ad limina visit of the Polish bishops in 1993 John Paul II stated that new evangelization should follow two directions: internally (ad intra) and extensively (ad extra). New evangelization has not been precisely defined by the pope. One may, however, say that it is a second call to preach the Gospel of the world which due to secularization does no longer know the fullness of the Message of Salvation. New evangelization is in a way a pastoral stimulus, which is supposed to prepare the whole Church for the celebration of 2000th jubilee of Christianity in the world. A preparation for this jubilee is to remind man at the tum of the 20th century that "God loves you, Christ has come to you". This second preaching of the Message of Salvation calls for a language and form of communication available to the contemporary man. We mean such ways of proclaiming Christ which would interest and reach the heart of each man. One should tum greater attention in the communication of the Revealed Truths on the personal relations: man - God; I and You. The personal religious experience seems to be the key to new evangelization.
Organizacja duszpasterstwa młodzieży w Polsce po II wojnie światowej
Pawlina, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
The Church's situation during the communist regime was difficult. The authorities tended to eliminate the Church from social life and usurped an exclusive right to bring up the youth. Despite this state of affairs the Church started a pastoral activity among the youth almost immediately after the war. The first form of an organized pastoral care was Catholic Youth Associations. Their activity was suspendeed in 1948, though in some dioceses they went on until 1952. In 1989 the Catholic Youth Associations were reactivated. Another form of work with the youth was scout pastoral care. The most efficient organized form of the pastoral care about the youth was the National Youth Pastoral Care. It came into being in 1957, and was divided into two sections: the National Male Youth Pastoral Care and the National Female Youth Pastoral Care. In 1984 the Polish Episcopal Conference called into existence a Subcommittee for the affairs of the Youth Pastoral Care which became a representative of the National Youth Pastoral Care in the country and abroad. In 1987 the Subcommittee was raised to the rank of the Episcopal Committee for the affairs of Youth Pastoral Care. The latter is at present responsible for the organization of the youth pastoral care in Poland.
Sens życia w opinii młodzieży w Polsce
Pawlina, Krzysztof (Wydawnictwo Pallottinum, 1996)
Le sfide pastorali dopo le Giornate Mondiali della Gioventù 2016
Pawlina, Krzysztof (The Pontifical University of John Paul II in Cracow, 2017)
World Youth Day (WYD) 2016 gathered a powerful body of youth, who are now asking; What’s next? Without a doubt this group of young people is the promising group within the Church. They are brave and consciously living their faith. They have lived something that has radically transformed them. There are not many of them, yet they are strong. They are excelling and forming a wedge in a growing secular environment. What about those who are left? What’s happening with them? Who are today’s Polish youth and what dilemmas are they facing? As the results of a study completed on the topic of youth and their spirituality shows, we can generally argue that the currently growing generation is a consumerist one. We are also experiencing a growing discrepancy between declared faith, active practice of faith, and morality. Today’s youth, essentially, are not concerned with matters of faith and carry a negative image of the congregation and priests. What indications may be implemented in the ministry of our youth after such a great event as the World Youth Day? What is the ministry of youth and how can we realize it?