Seminare, 1979, Tom 4

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/39757

Przeglądaj

Teraz wyświetlane 1 - 17 z 17

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.
Pierwsze odniesienia małego dziecka do Boga
Wistuba, Halina (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1979)
Both in scientific literature and in the pedagogical practice little space is devoted to the religious education of a small child although this is where the foundations of Christian attitudes are formed. This is why attention should be drawn to the fact that, on the one hand, there is a need for such education and, on the other, it should be carefully planned. The first contacts of a child with God become the factors of either growth or set-back of religious life in later years. When the child is contacting God it is necessary to remember about the total contact, i.e. perception, expedience, action. It must not be forgotten, either, that a small child is educated in the sphere of religion by: the atmosphere at home, the child’s prayer, conversations between the parents, and the shaping of the conscience. In the process of religious education there are interwoven: imitation; the environment; the child’s sensitivity to beauty, goodness, and love; the sense of right and wrong.
Rodzina pierwszym seminarium
Wilk, Józef (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1979)
In its pastoral care the Church does not neglect the problem of increasing the number of vocations. It is reflected in research work, which approaches the problem from many different angles so as to analyse and present, of possible, its sources and circum stances. The pedagogy of the family has its contribution here, too. The point of departure for the author’s considerations is the Vatican Council definition of the family as „the first seminary”. This statement, which reflects centuries of the Church’s experience, is confirmed by the empirical sciences. The pedagogical-psychological reflection based on that confirmation points out the primary role of the family for the question of vocations. Through its influence, the family takes a significant part in the development of a child’s personality, thus making some of them capable of undertaking the vocation. Further analysis leads to defining the conditions in which the influence of the family can yield the best results in this area. What ich needed are solutions for shaping the child’s character within the family (the hierarchy of values, motivations, education to self-dependence, the shaping of altruistic attitudes) and for religious education within the family, which is „the domestic Church”.
Życie i działalność misyjna ks. Leona Piaseckiego SDB w Indii Północno-Wschodniej (ASSAM)
Szmidt, Stanisław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1979)
Rev. Leon Piasecki was born on March 26th, 1889 in Pysząca near Srem. He was one of twelve children of Wojciech and Marianna (maiden name Osińska). Leon became a Salesian and his two sisters, Anna and Maria, joined, convents. Leon entered the noviciate in Radna in 1912 after attending schools in Daszawa and Oświęcim. In 1917 he was called to the Prussian army. After the war he studied theology in Oświęcim and Foglizzo (Italy). He took the holy orders from bishop A. Nowak in Kraków on June 21st, 1921. A year later he left for India to work as a missionary. Between the years 1923‒1940 he worked in the Brahmaputra Valley in Assam. Up until 1930 he lived in Gauhati; and after the dvision of them issionary parish (over 100.000 km 2) into 4 independent centres he settles in Dibrugarh. In addition to his daily visits to 150 m ission stations be built a considerable number of little churches, a splendid Church of the Heart of God in Dibrugarh, orphanages in Gauhati and Dibrugarh: he organized Eucharistic Congresses in the bigger centres of the parish and, above all, he was busy preparing catechists. He organized trainings and conferences for them, he published a magazine called the „Salesian Khabaren’’, wrote a history of the Church, published other books. Both schools, in Gauhati and i Dibrugarh, were built especially for them. Between 1940 and 1950 he was vice-provincial and moved to Calcuta, where, besides his duties as a parish-priest of the Cathedral, he was the d irecto r and administrator of the house, the printing school, and the publishing house; he was also a steward and provincial councillor. Then he worked in Bändel (1950‒53), where he built a house for the candidates; in Sonada (1953‒55), where he built the seminary building, and in Dum Duma, where, in addition to his pastoral activities, he built a school for Indian boys. He died in Digboi on September 10th, 1957, run over by a truck while relieving his fellow brother who was ill at the time. He lived for 68 years. During this time he was a priest, a missionary, a director, a steward, and a councillor. These were done with in the 44 years of his life which he spent in the Order.
Uroczystość rodzinna ‒ 1968
Styrna, Stanisław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1979)
Among many pastoral initiatives taken in Poland recently, the Great Novenna before the 1000th Anniversary of the Baptism of Poland, stands out as the most significant. The ceremony which was to be the highlight of the novenna was the act of „surrender of the whole Nation to the maternal bondage of the Virgin Mary”. At the basis of this act was concern for more dynamic faith and for changes in the moral sphere. To provide some kind of solemn setting for the event, it was combined with the visitation of individual parishes and families by the picture of the Madonna of Częstochowa. It is justifiable to put forward some hypotheses concerning the effectiveness of this pastoral undertaking and, above all, the degree of perception of individual elements by the believers. The survey taken to investigate these problems seems to indicate that in the group examined the visitation, with all its external setting, was definitely a much greater experience than the act of surrender. Thus, it points out low degree of effectiveness of the essential element, i.e. the act of surrender. Such a situation probably results from the nature of religiousness of the people examined on the one hand and from a too general character of the act itself on the other. It was too schematic and did not allorw for the diversity within different environments. This might be a meaningful suggestion for planning similar initiatives in the future. However, any exhaustive answer can only be possible if more extensive studies have been made.
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.
Społeczne powołanie a społeczny rozpad rodziny
Rosik, Seweryn (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1979)
In his article the author takes up the question of the social role of family. He begins by pointing out the phenomenon of changes in the modern world. These changes have also affected the family circle. There have appeared indications of a kind of crisis and a change of the model of family. The question that arises immediately is whether this situation will lead to the disintegration of the family community; or will it, in spite of those changes, allow family to preserve undiminished the sense of its existence and the social functions it serves in the new conditions. The first part of the article shows the permanence of the social value for which family stands and which it develops in its members. They are personal and social values, such as love, stability and faithfulness ,deep and genuine involvement in living together. The basic aspect of this calling is service to life (the child) undertaken in a responsible and reflective way; it is creating a religious and civil community. In this way family fulfils an educational function in the social sense. In the second part of the article the author indicates social frustration of modern family. He draws the attention to the increasing number of divorces giving psychological, sociological, and moral reasons for this phenomenon. The final part of the article is devoted to the problem of integrating the family community. The author mentions the religious, legal, and social motives of family stability; he indicates the factors which integrate family. In the conclusion, he shows certain current problems faced by the ministry of the people who have been divorced without their guilt, and whose second marriage is not a sacrament.
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).
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 teologii doświadczenia
Mallincrodt, Hans Jürgen von (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1979)
One of the most current problems in modern learning is that of experience. It is dealt with by many different branches, e.g. philosophy, psychology, sociology, and pedagogy. Also theologians and catechists have recently shown interest in it, as it is demonstrated in this article. It consists of an introduction and two parts. In the introduction an attempt is made to point out the many aspects of the problem. Mention is made of such aspects as the psychological, sociological, theological, and ecclesial ones. In the first part general experience and religious experience are analysed in order to devote more attention to the relations obtaining between revelation and experience. In the second part the author tries to give deeper thought to such questions as the experience of God in relation to the experience of the creation, and contemplation versus the experience of God.
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.
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.
Proces rozwoju moralnego
Kunowski, Stefan (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1979)
The process of moral growth participates in the full development of the personality which opens to the environment, the social group, and the culture. At the same time it is the completion, or, more precisely, the interiorization of that development. It takes place in the deepest layers of man, mainly in his conscience. It is based on interdisciplinary research activity, the integration of data, and the interiorization of values. It is possible to distinguish the following stages in the process of moral growth: anomy, heteronomy and moral autonomy, accidental morality, circumstantial morality, and conscious morality. Due to this development man ascends the successive stages of existence; he becomes more and more himself, and, being fully aware of his aims, he acts accordingly.
Samowychowanie
Kulpaczyński, Stanisław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1979)
The article first defines self-discipline, emphasizing that the basis of it are: self-realization, self-evaluation, and self-control. In the Christian understanding, the essence of self-discipline can be viewed as being controlled by a well-developed conscience. Then an attempt was made to answer the question: „what is man?” because it bears on the understanding of the essence of discipline. A brief survey of answers to this question was concluded with the statement of the Christian interpretation of the essence of man, who is not only „of nature”, but also carries a divine element: intelligence and a spiritual dimension. The article also provides a brief historical survey on the problem of selfdiscipline, taking into account certain pedagogical trends. The Christian conception of discipline and self-discipline was presented on the basis of the „Declaration on Christian discipline”, a document of the Vatican Council II. Then the author put forward some suggestions concerning progress in self-discipline. He pointed out the necessity of preparing children for self-discipline at an early age and of matching this process with the stages in the physical and psychological development of a man. Certain directions for the development of self-discipline, difficulties connected with it, and the possibilities in the area of teaching self-discipline were indicated. A comment was also made on inner life, which is the basis for man’s all-round development. It was observed that self-discipline in inner life requires the leadership and means which are at the disposal of Christian ascetism. The article was concluded with pedagogical suggestions.
Prace przygotowawcze do pierwszego synodu plenarnego w odrodzonej Polsce
Kosiński, Stanisław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1979)
The first Polish Plenary Synod, which was held at Jasna Góra on August 25th‒26th, 1936, has not yet received a scientific description. As a step towards filling th is gap, this article has undertaken the problems connected with the preparatory work for that synod, the work which constituted the first stage in its realization. Using the records from the Conferences of the Episcopate for the years 1919‒1939, the author presented three stages of those preparatory activities, namely: 1) the proceedings of the Special Plenary Conference of the Episcopate in Gniezno in 1929, where the situation of the Catholic Church in Poland was first discussed and then the final decision concerning the convocation of a plenary synod in reborn Poland was taken; 2) the progress of the pre-synodal actions initiated by a Preparatory Committee, with Cardinal Hlond as the Chairman and bishop H. Przeździecki as the Secretary. The main responsibilities of the Committee were to prepare the materials sent in by bishops for the synodal resolutions, to control the progress of work, and to systematize the motions. The Committee called into being the General Synodal Committee and 10 Special Committees to work in 10 areas as established during the proceedings of the Preparatory Committee; finally 3) the activity of the General Synodal Committee and the Special Committees, which worked out the final versions of the synodal articles. The pre-synodal work continued for eight years (1928‒1936). Due to different obstacles the plenary synod, originally scheduled for 1931, eventually took place in 1936, after several changes of date. It was the crowning of the work undertaken by the Episcopate, and especially Cardinal Hlond, whose desire it was to see “that Polish Council of faith materialize. He realized the need for that synod and its significance for the Catholic life in Poland. The resolutions of the synod soon became obsolete for various reasons resulting from World War II and the general radical change in the human relations after the war, but mainly from the postcouncil reform of the canonical law. Nevertheless the first Polish plenary synod did not go unnoticed; it is a monument to the Polish particular law as well as a lasting testimony of the concern which the Polish Episcopate showed for “the Christian character of the Polish nation” in the first half of the 20th century.
Myśl teologiczna przedsynoptycznych i synoptycznych przekazów o Przemienieniu Pańskim
Kokot, Mirosław (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1979)
A literary and theological analysis of the synoptic descriptions of the Transfiguration makes it possible to distinguish two sources for those descriptions. The original source is found in Luke’s account of the Transfiguration. We arrive at it after removing from the description the material shared by the three Synoptical Evangelists. That material includes Peter’s proposal to build tents, the appearance of a cloud, and the voice from the cloud. In Luke’s text this material is included in the verses 33b-35. The leading thought in the original account of the Transfiguration was to demonstrate the saving role of the sufferings and death of Jesus. Through his suffering and death Jesus will fulfil his mission as the Messiah and will achieve glory. We arrive at the other source by analysing Mark’s account. On the basis of this analysis we conclude that it was Mark who introduced into the account of the Transfiguration all the elements referring to the tradition about Moses. This is the reason why the pre-Mark narration of the Transfiguration contained the following material: the Transfiguration of Jesus, the appearance of Elijah, Peter’s proposal, and the appearance of the cloud. The main thought of the pre-Mark account indicates that there are new people of God gathering around Jesus ‒ an eschatological community of the saved, of Christians. The Synoptical Evangelists basically return to the Christological content in their accounts. Mark shows Jesus as the Son of God, who will demonstrate His saving power mainly trough the glory of the Resurrection; Matthew sees in Jesus the King who, as the incarnate Wisdom of God, gives people the final law of God. It will become the foundation for the realization of the Heavenly Kingdom. Luke presents Jesus as the Divine Saviour. Jesus will demonstrate His redeeming power in the Ascension and, above all, when He comes again to accomplish the ultimate salvation.
Problem ateizmu pierwotnych plemion w świetle badań etnologicznych
Brunka, Henryk (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1979)
The article presents a historical outline of the treatment of problems of atheism among primitive tribes in the light of ethnological studies. The survey of these studies included the tribes inhabiting Ceylon, the basin of the Nile, South America, and Sumatra. The author provides information about the literature available on the subject and about its basic contents. The literature points out, among other things, the fact that the treatment does not have the features of a systematized theory; rather the problem is the object of ethnographic speculations in the area of investigating the manifestations of primitive culture.

Przeglądaj

Ostatnie zgłoszenia