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Motywy kontaktu młodzieży z duszpasterstwem akademickim
Pomianowski, Roman (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1979)
The aim of this article is a psychological analysis of the choices of positive and negative motives inducing university students to contact groups of religious character. The author seeks to answer the following questions: 1) what motivates the academic youth to get in touch and keep in touch with centres of spiritual guidance, 2) which of the 24 positive and 16 negatives do young people consider „important” and „the most important”, 3) what are the directions of changes in the motivation depending on the length of time of membership in a centre? The empirical material was collected by means of 2 questionaries: 1. the inventory of positive motives (24); 2. the inventory of negative motives (16). The survey was taken between December 1973 and March 1974 in six centres of spiritual guidance for the academic youth (Wrocław, Katowice, Łódź, Warszawa). Two groups of students were examined: a group of members of such centres (ODA) ‒ 175 people, and a group of non-members (NDA) ‒ 175 people, men and women. The analysis showed that in the ODA group the highest rank was attached to the following groups of motives i(iin order of importance attached to them): 1. to deepen one’s religious knowledge (2nd category); 2. to become a mature Christian (1st category); 3. to get involved in the life of the Church; 4. recreative-emotional motives. In the NDA group the highest rank was attached to the motives of the 3rd category (external obstacles), and to the motives resulting from „indifference to religion and the Church” (34 per cent and 31 per cent respectively).
Psycho-pedagogiczne prawidłowości kontaktu katechety z młodzieżą
Pomianowski, Roman (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1975)
Considering heteroeducation from a psychological point of view one should point out particularly those factors which, in the relation between the educator and the pupil, play the role of psychological mechanisms conditioning the effectiveness of educational influence. Generally, educational effects depend, in the first place, on the degree to which the catechist is able to become a privileged person in the mind of the pupil ‒ thus becoming an example to follow and the source of reward and punishment. A privileged position of the catechists in the consciousness of the pupils develops in the course of interpersonal relations and depends on a series of pedagogical and psychological factors. The main aim of the present paper is an analysis of those two types of factors. In the first part of the paper the author discusses the structure of the pedagogical act, with particular attention paid to element 5, i.e. interpersonal relations. He defines it as a psychological channel of educational communication. Then the author analyses its features and pedagogical principles: personalism, humanism, moralism and Christocentrism. The most essential fragment of the analysis, which constitutes the third part of the paper, deals with psychological conditioning of catechetic relations. In this part the author is first trying to establish the similarities between catechetic relations and helping or psychoterapeutic ones, and then passes, on the basis of Rogers theory of interpersonal relations, to the analysis of psychological conditions. He enumerates five conditions: 1. the necessity, on the part of young people, to realize their own problems concerning life and religion; 2. the condition of inward and outward congruence of the catechist; 3. the catechist’s absolutely positive attitude towards young people (absolute acceptance but not approbation); 4. empathic reception and understanding of inner experiences of young people by the catechist; 5. the necessity for the young people to receive an absolutely positive attitude and empathic reception on the part of the people who conduct catechetic meetings. If the above conditions are satisfied, at least to a certain degree, in catechetic relations, one should expect that the mechanism of identification with the education ideal presented by a religiously congruent catechist will be started in the behaviour of the young people. This corresponds with the commonplace experience of teachers and parents, namely that there is no education without genuine educational ideals which are represented by teachers and educators in every pedagogical system.
Psychologiczne problemy kształtowania się religijności i jej dewiacje
Pomianowski, Roman (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1975)
Atheism which emerged as a form of counter-culture in Europe and America in the XVIII and XIX centuries, has become a mass phenomenon in modern times. Nowadays we can observe a great number of unreligious adults, youth and children. Atheism has become the subject of research in many branches of science: theology, philosophy, antropology, history and, particularly, in sociology and psychology. From a psychological point of view atheism is defined as an outlook on life characterised by rejection of and hospitality towards any forms of religion, and based not only on theoretical reasons but also on human, individual or social motives. One can distinguish between primary atheism (a primary outlook on life) and secondary atheism (an attitude changed from religious to atheistic). Although the theoretical views of the atheists may seem identical in both cases, yet the behaviour of, those who have changed their attitudes is different from that of the people who formed their atheistic attitudes at the very beginning. The main aim of the present paper is the analysis of psychological mechanisms of the development of secondary atheism among young people at the age of adolescence. The main interest of the author is focused on the three basic processes of religious development: interiorization (internalization), absolutization and socialization. In the analysis of those processes the author concentrates mainly on the conflicts in the lives of young people ‒ moral conflicts, conflicts between young people and adults, the conflic of holiness and magic, of science and faith, and also between belief in Providence and experiencing one’s own misfortunes and sufferings. The author considers also the circumstances which condition those conflicts, as factors which disturb or hamper the regular course of religious development. Disturbances or inhibitions in the processes of interiorization, absolutization and socialization, caused by numerous factors, are conductive to the formation of marginal, immature, superficial, infantile and primitive religiousness with elements of magic and no significant influence on the person’s conduct in general. The fixation of primitive (non-interiorised) religion may, in time, lead to total atheism. Thus, from the psychological point of view, the way towards secondary atheism starts in young people with crises of development leading towards religious doubts which often occur together with conflicts of life; the neglect of religious practices leads then to deeper crises of faith, extinction of religious need, and a complete breaking off of religious ties. One should remember, however, that the process of religious development, as well as its collapse (a change of attitude) have their specific character, reasons and course in each individual case.
Z badań nad psychologicznymi aspektami przynależności religijnej młodzieży z ośrodków duszpasterstwa akademickiego
Pomianowski, Roman (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1978)
The purpose of the article is to present a possible psychological approach to studying religious adherence and to illustrate it with specific results of investigations. The survey was made at the end of 1973 and the beginning of 1974 in 2 groups of university students. One group, referred to as ODA, consisted of those students who had contacts with the academic centre for spiritual counselling (N = 175 persons, 60,5 per cent men). The members of the other group, NDA, had no contacts with the academic centre (N = 175; 64 per cent women, 36 per cent men). Both groups were homogeneous with regard to age, sex, social background, year and field of studies, type of school, place of studying, and the parents’ attitudes to the Church. The differential variable was the membership of ODA. The comparative analyses of the results showed that both groups of subjects differed significantly as to all the three dimensions of religious attachment, namely in the intensity of behaviour in connection with faith, behaviour towards the institution of the Church and behaviour towards the Catholic cult. As a rule there were more ODA members displaying a high intensity of positive religious behaviour than NDA members. Similarly, more NDA members than ODA members displayed attitudes of religious indifference and a high intensity of negative attitudes. A period of studies without religious education in the centre has a negative influence on students’ religious adherence. This demonstrates itself most of all in low intensity of faith and a negative attitude towards the Catholic cult. A period of studies during which students ’’belong” to the centre exerts a positive influence on the formation of more and more mature forms of religious adherence in students. It is best reflected in the growth of the intensity of faith (central dimension) and breathing new life into the students’ exprerience of the liturgy.