Seminare, 1979, Tom 4

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Między ewangelizacją i katechizacją
Wojtyła, Karol (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1979)
Evangelization was dealt with during the Synod of Bishops in Rome 1974 and catechization, in 1977. Going over the work which has been done there, one can say that in the first case the geography of evangelization was discussed, whereas in the second case it was the place of catechesis. During the discussions it appeared that evangelization is closely connected with the environmental, cultural, and religious conditions; and by the place of catechesis we should not so much understand its spatial boundaries as its relation to people and social groups. When the bishops were discussing all five continents it was observed that each continent had different catechetical problems. For example, Western Europe and North America face the problem of secularization, Africa has the problem of inculturation, Asia has the problem of great religions, and Eastern Europe, the problem of planned laicization. Pointing out the necessity of involvement of the entire Church in the development of catechesis, the bishops emphasized in a special way the significance of the family, the parish, and small groups.
O personalno-dialogiczny przekaz słowa w katechezie
Łuczak, Henryk (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1979)
The essence of the Revelation is the free initiative of God, who reveals His plan of salvation for mankind. God expresses Himself in the Word, which becomes the Body and is present in man’s history, determining its future. The Word of God initiates the saving dialogue with man, reveals the saving will of the Father, and carries out the plan of salvation of mankind. Christ, in whom the revelation reaches its climax, is present in the Church through His Spirit. The Church, the mystical Body of Christ, is also the Word of God, the Word which creates and reveals: it reveals to people the fullness of God’s gift, that is the Church itself. In the Church, whose main mission is to preach the Word, the Word is preached through the medium of a catechist. In order to fulfil his mission, a catechist must be the sign of what he proclaims, the sign of the reality which he presents to his listeners, a living commentary to the Word of God. A true catechist is a witness whose whole life follows in the footsteps of Christ, depending on the circumstances and the personal gifts he received; he is a teacher who shows how to recognize and understand te signs by which God constantly reveals Himself, speaks, and gives Himself to us; he is a tutor who leads catechumen to the fullness of humanity as exemplified by Christ. A catechist is the servant of the Word. This determines his personal attitude towards the Revelation and not the catechumen. This is why he is obliged to show that the effects of living by faith and witnessing about it can get better and better by conscious effort, remembering that it is the Holy Spirit alone who can open man’s heart to the Word of God. Faith is always man’s free response to the Grace of God, who is revealing Himself. The catechesis of personal relationship assumes that only a person has the power to summon another person, and only the word said by that person can awaken the personal powers of another. Also in the catechesis the main role is played by the personal contact: a person opens to kerygma if there is another person who shares and demonstrates it.
Problemy duszpasterskie dzieci i młodzieży upośledzonej umysłowo
Semik, Stanisław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1979)
During the times of the increasing awareness of man’s dignity and the permanent rights of the person, one can observe a growing interest in the children and young people who require special care; the so-called mentally retarded children. The fact of mental handicap does not in any way limit the basic value and dignity of the person, and in the religious context the retarded should be defined as the privileged receivers of the Gospel of Christ, who came to preach the Good News to the poor. The Church nowadays wants to recognize mentally retarded children and young people not only through specialized institutions but also in regular centres of spiritual guidance. This group of young people needs care not only from the Church but from the parents as well. Likewise the parents of those young people, because a child is introduced to religious concepts and into religious life mainly through the participation in the life of the religious environment. The condition of a fruitful education, also in the area of religious and moral life, is not only the conviction about human dignity and the rights of the mentally retarded but also a basic knowledge of the psychology of the retarded, both in the area of their deficiencies and the positive features of their personalities. Mental handicap must not be an obstacle in the participation in the sacramental life of the religious community, and especially in receiving the Sacraments of Penance and Eucharist. The condition of receiving the Sacrament of Penance is the ability to differentiate between the good and the bad and some kind of ability to answer the questions asked by the priest to facilitate the confession. The Communion can be received by the child who is aware that the Eucharistic food is something holy, even if he does not realize Christ’s presence in the Eucharist. Religious education and the catechesis of the children and young people who require special care should not only lead to the Sacraments of Christian initiation but to a relatively independent participation in the life of a religious community.
Rozwój i wychowanie moralne dzieci i młodzieży
Murawski, Roman (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1979)
The point of departure for the author’s consideration is the statement that one of the essential elements of catechesis is moral education. Today it faces certain difficulties resulting from lack of synthesis and unity. Besides, moral education is not satisfactorialy matched with the natural development of a child. The problem of moral education has been and still is usually solved with reference to two different education systems: one of them dis based on moral relativism; the other, opposite to the former, consists in indoctrination, i.e. in forcing upon pupils a definite moral code. The author criticises both systems and presents a theory of development and moral education worked out by an American psychologist L. Kohlberg. He distinguishes 6 different successive stages in the moral development of children and then young people. According to this theory, based on numerous experiments, the aim of moral education is to stimulate the natural moral development of a child so as to be able to lead the child to the highest stages of that development. This requires the following actions on the part of the teacher: 1) to get to know the exact stage in the development of the pupils, 2) to demonstrate them the inadequacy of their present moral evaluation, 3) to offer them the moral evuluation which would be higher by only one stage from their own level of moral growth, 4) to enable the pupils to go through genuine moral conflicts, where they would be able to see and personally experience the superiority of the new way of moral thinking, 5) to try and make the moral problems interesting for the pupils. In the conclusion of the article the author shows the usefulness of Kohlberg’s theory for catechesis, providing it is completed and enriched by the ideas from the Divine Revelation and by the motivation that comes from faith.
Z problematyki katechetycznej w badaniach Katedry Katechetyki KUL
Majewski, Mieczysław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1979)
The department of catechetical science at the Catholic University of Lublin in engaged in empirical and theoretical research; it is interested in a wide range of problems: the history of catechesis; modern catechesis; the kerygmatic and anthropological tendencies; the political tendency; the principles, essence, and methods of catechesis; the catechesis of children, young people, and adults. Much has been written recently on the model of catechesis and its realization, on the catechesis of young people and adults. The present article is an attempt at a synthesis of the most important ideas contained in a number of carefully selected works, so that the achievements of research may become public property. Thus relations were defined between catechesis, the Holy Scriptures, and the liturgy; yong people were allowed to express their views on catechesis so that an appropriate model of this very important type of catechesis could be selected. Finally the catechesis of adults and the catechization of parents were discussed.

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