Seminare, 1981, Tom 5

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Świadectwo wiary w katechezie
Blachnicki, Franciszek (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1981)
The catechesis which aims at leading people to amature faith or a personal relation a man towards Jesus Christ having its expression in the submission of one’s whole life to Him, must itself be a testimony and must bring up to give a testimony. In the Church two mutually complementary testimonies can be differentiated. The testimony of the ,.Jonh’s” type is concerned in the historical character of Jesus’ person (cf 1 J 1,1‒3), and tho testimony of the „Pauline” type is concerned with a meeting of a person giving the testimony with the now living and acting Christ (cf 9,3‒8). The latter type of testimony especially important in catechetic work since it has a fundamental importance in awaking the faith and leading to a meeting with Christ as the Lord. Certainly a testimony of the first type i.e. relaying the knowledge about Christ and God must go together with it. Since ineffectiveness of our catechesis in leading children, youths and adults to the mature faith expressing itself in life by the words of God, by a personal prayer, by meeting Christ in sacraments, by experiencing Christ’s presence in the Church community, by giving a testimony to Christ can be observed, some suggestions can be put forward, which would strengthen its effectiveness; 1. Catechesis should be proceeded by or complemented with a form evangelization, i.e. preaching the most fundamental Christian rules, the acceptance of which is only implicitly contained in the present catechesis. 2. Cathechesis should take place in circles giving a testimony of tho mature faith (for children this is mainly the family circle). 3. In catechists a synthesis of these two forms of testimony should be done: all forms of preaching should be permeated with the inner testimony about our living contact w ith Christ.
Miejsce katechezy rodzinnej w procesie religijno-moralnego wychowania dziecka
Semik, Stanisław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1981)
Every developmental period has a value in itself and not merely as preparation for the next stage. Therefore, it is necessary to respect each stage of the child’s development also from a religious point of view and to give him a chance for full contact w ith God. Properly understood education and the truthful transmission of faith have much in common. Religious education, which provides help in entering upon a dialogue w ith God and adopting an appropriate attitude towards Him, is not a branch of education but an educational quality involving the child’s life as a whole. The process of religious education, which has an impact on the child’s religious development, includes environmental influences, especially that of the parents. The process is based on the possibilities determined by the child’s mental development and on his own activity, which in time acquires the form of self-teaching and self-education. The atmosphere at home and the parents’ image can be regarded as elements of religious education in the broad sense. Religious education in the strict sense relates to catechesis in the family conducted by the parents, which bears witness to the faith and inspires faith, because it consists in proclaiming the Good News; for no human word is capable of arousing religious faith. It is characteristic of family catechesis that it takes place in the ordinary circumstances of everyday life and in connection w ith its events. In addition to parental example and the moral atmosphere of the home moral education is also influenced by encouragment to do good, explanations, comments and praise received by the child as his thinking and moral judgment develop. All these items, combined with a Christian interpretation of life and actions, which is based on the Bible and the Church’s teaching, form part of moral or ethical catechesis in the family. The proper development of conscience is an im portant element of the child’s moral and social development. It involves two strands: the development of moral judgment and of the sense of guilt. Conscience is often termed the voice of God, which it has become owing to religious initiation, which helps man to open himself to dialogue with God. The word of praise, rebuke, encouragement, reminder, explanation, command, prohibition plays a significant role in the rise and formation of conscience. Family catechesis supplements these verbal reactions and instructions with a religious motivation. It reveals religious perspectives and is based on religious concepts and examples, thus bringing a religious factor into the development of conscience.
Znaczenie pustyni w 12 rozdziale Apokalipsy
Wilk, Józef (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1981)
The article attem pts to take a new look at the significance of the desert in the vision of Rv. 12. The contents of the verses 6 and 14 and the analysis of the elements of the vision that are related to the woman’s escape into the desert point unequivocally to a connection between the events of Rv. 12 and those of Israel’s journey through the desert in the Old Testament. The events of Exodus are brought to mind by the vision of ,,a huge pair of eagle’s wings” that, carried the woman into the desert. The account of manna sent down by God to His pilgrim people is contained in the image of the woman being fed. Ju st as the Lord had prepared a place for the chosen people in the desert, so is the desert a place of safety made ready by Him for the woman. The serpent of the Apocalypse, from whom the woman escapes into the desert, is analogous to the serpents appearing in the desert of Exodus, whose bites were lethal. Just as formerly the bronze image of a serpent afforded protection against serpent bites, now the desert itself, a place chosen by God, provides protection against the serpent’s assault. Also the symbol of the water th at was to sweep away the woman points to a connection with Exodus; it is an antithetic parallel to the waters of the Red Sea overwhelming the Pharaoh’s army. This reminder of the events of the chosen people’s journey through the desert was meant as an illustration of the history of Christ’s Church, for the woman is symbolic of both the old people of God and the faithful of the Church. The faithful of Christ’s Church, like the chosen people, are not free from persecutions and ordeals sent down by the Lord, but at the same time they enjoy His continuous protection. The chosen people’s life in the desert, to which the author of the Apocalypse alludes, would thus be a type of the life of the Church, whose fates are wat ched over by the Lord and which, in its struggle with Satan, enjoys the Lord’s special protection.
Małżeństwo chrześcijan jako sakrament
Grześkowiak, Jerzy (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1981)
The Christian symbolism of the sacraments is based on the capability of the earthly realities to represent a reality different from what they them selves are by their nature. First of all, however, the sacraments arise from the sacramental nature of the Church. The Church employs seven ritual gesturos to intervene in human life in its crucial existential situations (proto-situations), which are there by embraced in the mystery of the incarnation and the paschal offering of Christ, that proto-sacrament of God and His salvation. Marriage as a fundamental proto-situation „gains sense” in the Christian faith: the earthly reality of marriage becomes a ,,mystery of salvation”; it is experienced as a special relation to God in Christ and in the Church. We do not need to look for Christ’s words instituting marriage in the Gospel. It is sufficient that Christ included the reality of marriage in the Kingdom of God coming in His word and work. Tho Christological aspect of marriage stands out particularly clearly in the teaching of St. Paul (1 Co. 7:39; Ep. 5:21-33). The sacramentality of marriage means that love between a man and a woman is a special form and way in which God’s eternal love and faithfulness towards people, offered the most fully in Christ and continued in the Church, Christ’s Betrothed, is actualized in history. Marriage thus is a sacrament of Christ and of the Church; it is a sign (a real symbol) indicating and actualizing the unity between Christ and the Church. Marriage is a „concretization” of the Church as the saorament of Christ; it is a form of the Church’s life and presence in the world; it realizes and builds the Church ‒ hence the terms „the domestic Church” and „the domestic sanctuary of the Church” used in reference to the family in Lumen Gentium 11 and Apostolicam Actuositatem 11. The spouses themselves are the ministers of the sacrament. The liturgical function of the priest, rather than being formal and juridical, serves to bring out the eoclesial dimension of marriage. The sacrament in constituted on the foundations of baptism and faith by the contracting of a matrimonial „covenant”. The word „covenant” is now superseding the traditional heavily charged expressions „contract” and „institution”. Personal and communal-ecclesial elements cooperate in the sacramentality of marriage. The sacramentality of marriage must not be limited to the wedding ceremony allone. It is dynamic; it is a process. Marriage, like the Eucharist (Cardinal R. Bellarmin, Pius IX), is a permanent sacrament. It can be considered at the moment of coming into existence (in statu fieri) and as it continues (in facto esse). The sacramental grace is the constant presence of God in the life of the married oouple. Owing to the grace the entire reality of marriage is sustained by the love of the Father, the saving power of Christ and the unifying dynamism of Christ’s Spirit. A visible sign of marriage as a permanent sacrament is the „community of life and love” Among the many sings of that love, the intimate bodily union of spouses is particularly significant in that it expresses and actualizes the lovo that God has for His people and Christ for the Church and in its connection with sacramental grace. The article concludes with a few question marks regarding doctrine and teaching. They concern the problem of degrees of sacramentality of marriage (hidden fundamentally Christian and full sacramentality), the relation between faith and the sacrament, and love as the essential matter” of marriage.
Obłok w Starym Testamencie jako znak zbawczej mocy Boga działającej w historii Izraela
Kokot, Mirosław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1981)
In the history of Israel the sawing work of God was basically connected with holy places, the mount of Sinai, the Ark of the Convenant, the Tent of Meeting and the Temple. The cloud appearing in those places expressed that very presence and work of God. The cloud, a characteristic element of the universe for the Semite, revealed God as the creator of the universe and the supreme law giver. Further a ttributes of God that follow from His creativo power are: Holiness. Inaccessibility and Justice. God appearing in a cloud in structed the chosen people, bestowed His spirit on them, judged, rewarded and punished them. Also outside the holy places, in particular during the crossing of the Red Sea and the journey of Israel th rough the desert, God’s saving work is represented by the appearance of a cloud. The cloud that protects Israel represents Gotl as the Lord of nature and the conqueror of all hostile powers. The symbolism of the cloud is drawn from the natural phenomenon of the thunderstorm, which in the Semites’ opinion is the fullest expression of God’s power. In apocalyptic texts describing the eschatological salvation the cloud expresses the creative power of God, which puts the world in order, raises it from the state of primeval chaos and at the end of time establishes eternal order and peace.
Funkcja komplementarna katechezy
Kusz, Gerard (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1981)
By the side of didactic and methodological principles the existing educational system is based on ideological assumptions that give an unequivocal definition of the goals of instruction and education. They condition first of all the interpretation of world and Polish history and the millennial heritage of Polish culture. The system recommends the formation of an attitude of identification with the principles of the socialist state and regards such values as the state, the party and socialism as superior to the value of the human person. These programmatic assumptions set new tasks for catechesis in the parish. There is an urgend need to furnish the elements deliberately left out of the school programme which are indispensable to the survival of the millennial Christian tradition of the Polish nation. It is also necessary to change the present model of catechesis as information into that of formation. The school curriculum clearly shifts the emphasis from instruction to education, conceived as education in the spirit of materialism. The basic task of catechesis in the new situation is to strengthen the Christian identity and deepen religious awareness by a more full involvement of the pupils in the liturgical and communal life of the Church. Catechesis itself must become oven more of an appeal to the young and a sign of God’s presence in the world.
Muzyczna kultura religijna jako przedmiot badań muzykologicznych
Bartkowski, Bolesław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1981)
Katecheta ‒ sługą słowa
Łuczak, Henryk (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1981)
By Divine will and institution there is a third subject between the One who reveals and the one who receives the word of God as a gift of Revelation; the third subject is a messenger, a herald, a preacher sent and authorized by God. The Gospel „messenger” does not act on his own behalf but proclaims the message by the will and inspiration of God and on His behalf. God calls him and sends him with a clear and solely saving Message. The service of a catechist requires special spiritual accomplishments, because only a person living in union with Christ can proclaim the Word of God effectively. Spiritual life, that is, the inner disposition to prayer, meditation and action in Grace, is an essential condition for the effectiveness of the Word preached. Permanent formation is one of the basic conditions for the catechist’s service to be effective. Its aim is to help the catechist to discover and multiply his values as a person and to enable him to employ them in his work. The elements of permanent formation that are currently stressed include the full development of personality and intellect, sensitivity to renowal and an open attitude of readiness for dialogue and for service.lt is thought that formation is effected by means of searching, experimenting, interpersonal contacts and life and work in harmony with others. Proper formation makes the catechist a well-oriented teacher, a tactful educator and an open pastor.
Formy oddziaływania wychowawczo-katechetycznego w założeniach i praktyce CMW
Wrońska, Halina (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1981)
A catechetical m entality belongs to the essence of the Salesian Vocation within the saving mission of the Church and determines the identity of the Daughters of Mary Help of Christians. Their catechesisas revealed by the documents of the Congregation is mostly directed at the young and aims at forming an attitude of mature, conscious and responsible faith concentrated on the Christian conscience. The content of the catechesis is the message of salvation directed at man living in a particular historical situation. The Daughters of Mary Help of Christians employ a variety of catechetical forms: school, parisch and oratory catechesis, and work with various kinds of groups. They also make use of such values of the preventive system as love, a family atmosphere, trust, joy and freedom. The connection of the catechesis with ordinary life, friendly and family-like relations between the catechist and the pupils, youth associations, total ministry and the Alumnae Society are the priceless values of the catechesis of the Daughters of Mary Help of Christians.
Grzech i nałóg jako czynniki społeczno-moralnej destrukcji
Rosik, Seweryn (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1981)
The author analyzes the morally negative attitude that consists in denying the reality of an objective moral order. As a single wilful and deliberate act of choosing any anti-value, the attitude ultimately constitutes opposition to the Supreme Value of the personal God and bears the theological name of sin. It can also be a bad moral skill established by habit, in which case it is termed vice. Since the author concentrates on the communal nature of morality, he tries to bring out the negative effects of sin and vice on the social, and particularly the national plane.
Zasady doboru treści katechezy
Klaus, Bolesław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1981)
In constructing a catechetical curriculum one has to hear in mind both the goals of catechesis and the level of religious awareness of the pupils. The latter mainly depends on the external circumstances of their life. In the light of this fact the author puts forward some principles that ought to be observed in reforming the existent curriculum or creating a new one. The basic and leading principle of catechesis is its being faithful to God and to man, and a number of further principles follow from it. Catechesis ought to: combine lay and religious elements, culture and Revelation, faith and morality; rest on both word (the Bible) and sacrament (liturgy); recognize the pupil’s individuality and the values of community life; concentrate on the pupil’s immediate environment while being open to the wider society; answer the basicexistential problems and serve the whole of the Christian message; appealto the pupil’s experience as a basis for instruction; contain both elements of information and those of formation. The principles are to some extent correlated with the principles governing the choice of the subject matter of instruction and education in the school system, i.e. the principles of: scientific basis of instruction; didactic and elastic approach; inclusion of social and political elementa; unity of education and instruction; linking theory with practice; permanent and parallel education; structuralization of the content of instruction; objectivity; pupil activity.

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