Seminare. Poszukiwania Naukowo-Pastoralne

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Aktualność niektórych rozwiązań ascezy św. Jana Bosko
Świda, Andrzej (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1975)
Biblijno-teologiczne podstawy wychowawczego posłannictwa Kościoła
Murawski, Roman; Duszyński, Bernard (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1983)
Seeking a theological motivation for the pedagogical mission of the Church we discover deep interconnections and interpenetration of many problems, such as upbringing and faith, upbringing in the faith and purely human upbringing, or the Church as a pedagogical institution. The authors of the article try to make the necessary distinctions, spell them out and show the interconnections and the multifaceted nature of the realities involved. Then they present a theological and biblical motivation for the pedagogical mission of the Church. God’s saving action towards men has some characteristics of the upbringing process, so that it is possible to speak of a soterio-pedagogical action of God. The Scripture reveals true pedagogy on His part. The Church, which by the will of Christ is the universal sacrament of salvation, acts in a similar manner. The function of mediating in the soterio-pedagogical action of God and the resulting pedagogical mission are proper to the Church by virtue of the spiritual fatherhood which exists in it and which is closely linked with the apostolic mission of proclaiming the word of God. This is confirmed by the teachings of St. Paul and by tradition. The notion of the Church as Mother is another aspect, both an expression of and a foundation for the Church’s mediating function in the soterio-pedagogical action of God. The article has an introductory nature and stresses the need for deeper reflection.
Bóg chrześcijaństwa w liryce modlitewnej J. Słowackiego
Dziubiński, Marian (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1978)
The aim of the article is to present the conception of God and the artistic method of building the poetical image of God in the lyric prayer poetry of Słowacki, the great Polish Romantic poet. The author demonstrates that Slowacki’s lyric prayers contain certain elements of prayer in the proper sense. In the poems God is somebody who is acknowledged and at least shown respect. The analysis of the titles and the expressions referring to God and the Persons of the Trinity reveals the use of tradition on the one hand, and the poet’s originality in shaping the poetical vision on the other. The God of Slowacki’s lyric poetry is the Creator of the spirit and of all nature, the father of man, the God of the existential fact, who is present in the dramatic prayer dialogue. He is also the God of the trials and experiences of the chosen (Polish) nation; the messianic theme in Slowacki’s lyric poetry also manifests itself in acknowledging the role of a chosen individual whom God calls and whose mission He justifies. The image of God in Slowacki’s lyric prayer poetry is basically Christian. That poetry is an expression of Slowacki’s attempts to work out the image that would be as complete and comprehensive as possible but at the same time original, his own.
Chrześcijańskie zobowiązanie a wolność
Chodźko, Ignacy (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1983)
The author sets out to characterize the relationship between the Christian obligation and freedom. Obligation implies a certain “coercion”, which is opposed to freedom. The problem of this apparent contradiction between obligation and freedom is explained in the light of God’s revelation, which supplements natural rational knowledge. Revelation gives us knowledge through faith. Faith based on Revelation shows man elevated to the dignity of son of God and to participation in God’s life. The elevation is a gift from God. Therefore, it is in terms of God’s gift that the author seeks to define the relation of the Christian obligation to freedom. The gift of God’s calling makes a direct appeal to human freedom. The gift by its nature entails no obligation, because its giver is disinterested. Only man himself, getting to know the goodness of the gift and the love of the giver, can undertake an obligation to show his gratitude. The gift thus shapes free human action expressed in the form of self-imposed obligation to do good. God, who wants man’s good, is the giver of the calling, and in the same way He is the giver and defender of freedom. If God is not self-contradictory, neither ran his gifts be contradictory. If He has given man freedom, He wants him to enjoy it fully. But the very existence of freedom obligates man to use his freedom in such a way as to make his humanity grow in him. The freedom of the obligation comes from the knowledge and love of truth and goodness. The truth in question is existential; it is the truth of the coming greatness of man and of the good he can achieve. God has foreseen and revealed the measure of man’s greatness. He also enriches human knowledge and love. The problem of freedom in the Christian obligation is ultimately explained by the love of Jesus Christ. Christ is a “Gift” of the Father’s love and at the same time a free filial answer to that love. His answer represents the answer of all mankind. It is for the individual to freely undertake the obligation to join in that answer. A Christian has Christ’s Spirit in him, a source of strength owing to which he can of his own accord undertake the obligation to fulfil the will of God as his own will. The object of God’s will is man’s full maturity, matching that shown in the person of Jesus Christ. Ultimately, the Christian obligation has the nature of free cooperation with the power of the Holy Spirit in accepting from God the gift of one’s own enrichment. The enrichment consists in adopted sonship to God and participation in God’s inheritance.
Duchowość biblijna jako doskonałe „skupienie się” na obecności Boga
Stachel, Günter (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1983)
After an explication of the term “spirituality” and establishing its position with respect to related concepts the author offers some reflections on the dialectic of spirituality, Biblical mysticism and the convergence of the mystical and ethical dimensions of spirituality. Spirituality is understood here as a Christian attitude drawing inspiration from the life and teaching of Jesus Christ. At its centre lie the love of God and love of neighbour; these two are placed on the same level and become the central point of a man’s life and activity. This kind of spirituality is not devoid of mystical elements, which are in turn correlated with man’s ethical action.
Duszpasterstwo wobec młodzieży niedostosowanej społecznie
Potocki, Andrzej (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1986)
The increasing heterogoneity of modern industrial society makes it necessary for pastoral work to specialize and diversify. One group of people to be ministered to are socially maladjusted young people. They are a product of industrial society, in which it is more and more difficult for young people to establish a social bond with their family, school or peer group. The Polish state legalisation of the early 1980s guarantees the Church freedom to conduct catechesis for children and young people in the parishes and to reach the young people staying in correctional in stitutions. Yet the latter possibility has not been taken full advantage of so far. Only a few parishes and monasteries have opened their premises to socially maladjusted youth. Nor does the Church make sufficient efforts to ensure pastoral presence in correctional in stitutions. There is a commonly held opinion that work with socially malad justed youth is extremely difficult because of their antisocial attitudes, distorted hierarchy of values, bad habits, etc. Still, the Church has the means to undertake pastoral work with these young people: (1) it stresses the value of the human person ‒ and personal relations are what the socially disorientated young people are particularly in need of; (2) it now regards dialogue as th e principal pastoral method ‒ and dialogue is also considered to be the basic instrument of resocialization; (3) it appreciates the value of community ‒ and the essence of community is socialization. Like correctional institutions, the parish maybe an education and resocialization environment. What is important in the parish is the systematic social prevention effected through pastoral ministry to children and youth, family ministry and sobriety ministry.
Dwadzieścia pięć lat Wyższego Seminarium Duchownego Towarzystwa Salezjańskiego w Lądzie nad Wartą 1952‒1977
Kosiński, Stanisław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1978)
The Seminary of the Society of St. Francis de Sales in Ląd-on-Warta was founded by the Inspector, Father Stanisław Rokita on July 4th, 1952. By August of that year 39 clerics had already begun to study philosophy. Two years later the philosophy department as a whole was moved first to Kutno-Woźniaków and then to Czerwińsk on the Vistula, while in Ląd a theological course of studies was started. Besides the teachers working there on a regular basis, professors from other diocesan seminaries and seminaries attached to religious orders, lectured there. In 1972 the philosophy and theology departments were combined thus forming a single seminary ‒ an educationally strong institution. The formative structure of the Seminary has been based on the norms for seminaries from the years 1968 and 1971, passed by the Polish Episcopate and according to the decisions of the Chapters General of the Society of St. Francis de Sales from the years 1970 and 1976. In the Seminary special emphasis is put on both the theoretical and practical preparation form evangelism among young people. During the 25 years of the existence of the Seminary, about 360 clerics studied there: 251 have taken holy orders, 68 have left the Seminary, 2 died in tragic circumstances and 28 are working as missionaries. At present graduates of the Seminary are superiors in 51 places; they are responsible for the management of the Province. In spite of such a short period of existence the Seminary can boast significant scholarly work as well as catechetical, homiletic, and musical achievements. The spiritual leadership given by its graduates in various institutions has proved that the Seminary has been effective in fulfilling the mission to which it was called a quarter of a century ago.
Etyka sokratyczna a etyka Pawła z Tarsu (różnice i podobieństwa)
Popowski, Remigiusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1978)
The structure of the present article is as follows: 1. Presentation of the views of some scholars, and especially the views of a Polish classicist, Tadeusz Zieliński (1859‒1944), concerning a possible influence of the ancient pagan thought on the formation of the Christian doctrine. 2. Discussion of the Socratic ethic on the basis of Plato’s dialogues. 3. Discussion of the Christian ethic on the basis of Corpus Paulinum. 4. Demonstration of the differences and similarities between the Socratic ethic and the Christian ethic. 5. Conclüsions: It is impossible to accept the view that through the person of St. Paul, a citizen of the hellenized city of Tarsus, the Socratic ethic could significantly influence the formation of the foundations of the Christian ethic. The factors which contradict such a hypothesis are: the place of God in the Christian ethic; the high role of love; directiong man’s inquiries and activities towards another Person. Socrates, however, might have had an indirect impact on recognizing the important, although not the most important or exclusive, function of reason in the ethical life. Thanks to that Christianity has defended itself against accepting stiff Judaistic formalism.
Formacja intelektualna kardynała Bessariona i jej ekumeniczno-ireniczne elementy
Ciszewski, Marian (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1977)
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.
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.
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.
Historia Józefa ‒ „podręcznikiem” wychowania młodego izraelity
Strus, Andrzej (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1985)
The narrative of Genesis 37.39‒50 abouth Joseph and his brothers has been the subject of many recent scholarly publications. The author reviews the various opinions without expressing his own views regarding the particular theses and then concentrates on the question of the didactic nature of the story, quite independent of its literary genre. The point is whether it is indeed possible to read the story of Joseph as to some degree a reflection of Israelite didactic and educational ideas and to what extent that could affect the interpretation of the text. Of the many views on the literary classification of the narrative the one which regards the story as a true historical account cast in the form of a novel or novelette seems to the author to be the most correct. The religious message of the narrative is enhanced, in the author’s opinion, by certain special qualities: the function of the sound structure of the name „Joseph”, the role of religious motifs (Joseph’s faithfulness to Yahweh, Yahweh’s blessing on Joseph’s undertakings, Joseph’s ability to see the intention of God in human dreams and to recognize the hand of God in the many mysterious events experienced by himself and his brothers), and some psychological aspects. An analysis of these qualities enables the author to say that the story of Joseph additionally functions as a didactic „manual” which teaches about the necessity and the method of acquiring wisdom; its religious message is that man’s highest value lies in leaving God freedom to exercise His mysterious and sovereign control over our lives.
Ingracjacja jako technika manipulacji obrazem siebie
Chlewiński, Zdzisław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1985)
Ingratiation consists in making use of contacts with someone who occupies a prominent position or is important in some other way for the purpose of creating in him an overly favourable, attractive image of oneself; it may involve an ostentatious display of one’s virtues with a view to gaining some advantage. Ingratiation is a manipulatory technique. There are various kinds of ingratiation, but all of them involve cunning self-presentation and manipulating the image of oneself. Most prone to have recourse to ingratiation are egocentric, immature, submissive, undignified and morally mediocre but at the same time clever individuals. Those least able to resist it are people of an immature, childish, authoritarian and uncritical personality, people in high places who have a low opinion of themselves. The article ends with some educational postulates.
Jak studiować katechetykę dzisiaj?
Lewko, Marian (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1986)
The article presents a lecture delivered to students of catechetics at the Catholic University of Lublin in April 1986 by Rev. Robert Giannatelli, Rector of the Universita Pontificia Salesiana (UPS) in Rome. After a short review of the history and structure of his University, the distinguished visitor spoke about the characteristics of catechetic studies today and about the status of catechetics as a borderline discipline between the science of theology and education; as such, catechetics must adopt an integral methodological approach. The speaker went on to point to three major problems of today’s catechesis: the need for deeper evangelization and Christian initiation in the face of modern dechristianization, for the appropriate formation of catechists and for dialogue with other religions and with the world at large.
Jaka katecheza młodzieży?
Majewski, Mieczysław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1986)
Three concepts of catechesis are presented and an answer is given to the question of what Polish youth catechesis is like. The three concepts are: catechesis for the young, catechesis about the young and catechesis of the young. The first is derived from the principles of life and the teachings of the Church as applied to the young, who are to accept it without reservation. The second has been proposed by young people; it resolves itself into a discussion of the problems od adolescent world; it speaks about young people, and in particular about their goals and aspirations. The third is a meating place for the worlds of the adults and of the young for Divine Revelation and human experience, for the Church’s teaching and the world’s scientific discoveries. All three concepts have some following in Poland. In practice, catechesis for the young is the most popular, although catechesis about the young is lately beginning to mark its presence in some circles. While he recognizes the unquestionable values of both, as well as their drawbacks, the author postulates catechesis of the young as the most suitable kind of catechesis for our time. He also appeals for cooperation with the young in both the preparation and the implementation of the catechetic programme.
Kapłaństwo Chrystusa według Hbr 5, 1‒10
Rubinkiewicz, Ryszard (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1975)
Kardynał Hlond jako prekursor soborowej odnowy w świetle własnych wypowiedzi
Kosiński, Stanisław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1977)
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.
Katechetyczna myśl Kościoła w świetle „Instrumentum laboris”
Majewski, Mieczysław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1978)
Recently much has been said and written on the subject of catechesis in the modern world. However, the voice of the 5th Synod of Bishops had special significance in this respect. By means of the Synod the whole Church expressed its views on the need for catechesis, its nature, contents, subject and methods. The present article is an attempt at indicating but also analysing the main problems of catechesis today. The basic material for carrying out this task was the synodal document “Instrumentum Laboris”. The author first discusses the origin of the document, analyses it, and then sets it contents against the achievements of modern catechetics. As a result he concluds that in its work, which found its expression in “Instrumentum Laboris”, the Synod treated the problem of the relation between catechesis and the Church in a significantly deeper way than previously. Taking a critical approach to the document analysed, the author of the article observes that it constitutes a fairly comprehensive catechetical synthesis but that at the same time it is not a coherent logical whole. Drawing on the richness of the document, modern catechetics can, undoubtedly, improve catechesis. At the same time, however, the ideas indicated in the document need to be further developed.

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