Seminare, 1986, Tom 8

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Miejsce i rola młodzieży w parafii
Ryczan, Kazimierz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1986)
As required by the pastoral method, the question is answered in three parts. The first, normative part discusses the official model contained in the Church magisterium. Like all members of the Church, young people, too, have a position of their own in the parish determined by the sacraments they receive. One’s position in the community defines one’s role. The role of young people can be represented in terms of the mutual rights and obligations of the parish and of the young. These rights and obligations are put into practice in the concrete environment of the modern parish, which undergoes constant change. Changes affect young people as well as their pastors, and they occur not only in the socio-economic sphere but also in the field of culture. Pastoral work must keep pace with the changes. Hence, the third part comprises a number of practical pastoral postulates addressed to those in change of pastoral work. We must strive to overcome the pastors, distrust of the young generation, since a young man usually has a critical attitude to contribute that makes progress possible. We must not forget, either, that despite the hierarchic order of the Church, the principle of auxiliarity ought to be applied. Owing to that principle, it is possible to preserve the identity of each group of parishioners, including that of young people, who are often ignored because of their age and inexperience.
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.
Sens życia w świadomości młodzieży szkół średnich
Mariański, Janusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1986)
The sociological investigation of the question of sense of life does not compete with philosophical, theological or psychological approaches, but it broadens and supplements them by adding a social dimension. It searches for „surface structures” to match the psychological „deep structures”. When speaking of the sense of life we do not necessarily mean something individual even though in tho last instance the sense of life is a man’s personal problem rather than a social question. The sociologist concentrates on the sense or senselessness of life as socially conditioned problems of selected social groups or society as a whole. In tho present study the author concentrates on the sense of life as viewed by secondary school students in three Polish towns: Skarżysko-Kamienna, Sierpc and Zduńska Wola. The sociological research was carried out in 1984 and 1985. The problem is arranged in five points: (a) the sense of life within a sociological approach, (b) the sense of life in the opinion of the young, (c) the sense of life and one’s system of values, (d) the sense of life and religion, and (e) the sense of life and educational tasks. The parts of empirical research reported here show that a majority of secondary school pupils from medium-sized towns have an essentially positive attitude towards life. They think that the sense of life is worth reflecting upon and recognize the importance of such reflection. School pupils readily talk about their existential problems to their friends, but it is not their friends opinion that is decisivo. According to what tho subjects say, the parents, religious instruction and their own experiences have a more important effect than the peer group. Young people arc most frequently promptod to reflect on the senso of life by concrete situations, such as failure or other trouble at school or at home. Most strongly stressed among the valuos giving sense to life are goals associated with the sphere of private life (orientation towards the family and small groups). The values related to family life and people forming the „microenvironment” are not always understood egoistically; they do not always grow out of osenpism or consumption-oriented attitude. But they do testify a strongly marked presence of the existential and affiliative syndrome in a large number of school pupils. Religious values are strongly stressed. Religion plays an im portant part in giving subjective sense to human life. School pupils mostly express the view that faith makes life meaningful, although only for one-fifth of the subjects is the connection between sense of life and religion a necessary and exclusive one. What is appreciated in religion is its existential and moral values. Religion guides a man in his life, helps him to live well, teaches him to love and respect others, enables him to find purpose and sense in life. Less well pronounced is the vertical dimension of religion connected with direct contact between man and God. Faith is regarded not so much as a way to free oneself from existential fears th at arise from a sense of danger as a source of inspiration for action, for reflection and for new questions. The current changes in the way that the functions of religion are understood create a better chance for the manifestation of a more personal, profound and ethical religiousness that pervades people’s everyday lives. New prospects of an effective educational offensive are opening for the Christian message, which proclaims the whole truth about the deepest sense of human life.
Religijność młodzieży naszego czasu i środowiska
Mariański, Janusz (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1986)
The author considers the religiousness of Polish youth on two planes: that of the nation („the faith of the people”) and th at of everyday life („the religion of daily life”). He discusses and verifies in the light of sociological research the following three hypotheses: (a) despite the changes in its socio-cultural and political context, the religiousness of youth maintains a kind of continuity ‒ but only on the plane of the faith of the poople; (b) the religiousness of everdary life is undergoing visible changes in various directions and with varying intensity; the most pronounced tendency is towards loosening of the ties between religion and morality; (c) the distinct religious revival is caused by social rather than ecclesial (pastoral) facts. The general stability of religious belief and practice bears witness to the vitality of „the faith of the people”. The increase in positive attitudes towards religion at the turn of the decade varied with social group. Some research suggests that the changes in favour of the religious world view were stronger among young people from the lower socialcultural strata (working-class and peasant youth). The author puts forward the hypothesis that the rising tide of religiousness was due to social and psychological factors rather than pastoral ones and that if the latter are not strengthened in the next few years while the effect of the former wanes, an ebbmay come as rapidly as did the present surge.
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.
Katecheza młodzieży w Polsce w świetle programu z roku 1971
Łuczak, Henryk (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1986)
In proclaiming the message of salvntion amidst changing social, political and cultural circumstances the Church in Poland has from the dawn of its history not only preached the Gospel, administered the sacramonts and organized worship and education. It has above all paid attention to catechesis. The apprehension of catechesis has varied over the ages but its aim has remained the same: it is to make people: „fully mature, with the fullness of Christ himself (Ep. 4.13). The Church has always understood the need for and the importance of catechesis and realized that cstechetic work is crucial to the future of the whole Catholic nation as well as that of the individual. It comes as not surprise, then, that also in our time catechesis occupies the foremost place in pastoral ministry of the Church. In the present Polish situation, marked by both spontaneous and directed secularization, catechesis as seen in the 1971 programme still bears the stamp of authentic Church ministry to the young. Its basic goal is to bring the participants to the salutary meeting with Jesus Christ. From the point of view of theology, the catechesis is trinitarian, Christocentric, ecclesiastic and Marian; in anthropological terms, it is personal, national and apologetic. The main obstacle to catechesis lies in the inadequate preparation of catechists fork work with the young. A high proportion of Polish catechists, trained for catechesis in the old style, implement an intellectualiste conception of catechesis, trying to convey the maximum amount of information about the Christian doctrine.
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.
Uczestnictwo młodzieży w liturgii eucharystycznej (spostrzeżenia, uwagi, propozycje)
Kamecki, Franciszek (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1986)
Existing theological publications on this topic are too general and have little to contribute to the problem. The author worked as a pastor of the young for almost twenty years, in a period of rapid change in the Church. Owing to that, he is able to make some practical postulates. He begins by explaining the content of the two basic terms, „youth” and „participation” in the liturgy. Next he discusses the changes in the participation of young people in the liturgy in Poland and considers the advantages and draw backs of the changed situation. Finally, he puts forward a few postulates aiming at enlivening young people’s particip ation in the Eucharistic liturgy. The author considera th at priests should: take advantage of the experience of many small groups and communities and the achievements of the deuterocatechumenical („Oasis”) movement; send young people to retreats, pilgrimages, days of prayer and other religious events and then gather the participants in communities that would discharge specific liturgical functions; retain the young people’s Mass, prepare its liturgy with the young and address the homily to them; form the correct inner disposition, among other things through silence, which ought to regain its due place in the liturgy; make an effort to remove any elements of paternalism and artificiality from the liturgy so as to respond to young people’s need for sincerity, authenticity and rebellion against hypocrisy; awaken a sense of mystery and of the sacred, which is so im portant in an epoch of abolition of mystery and adulation of the profane.
Wzory kulturowe wychowania religijnego i laickiego w świadomości młodzieży polskiej
Ciupak, Edward (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1986)
The article presents some fairly representative trends towards the acceptance or disapproval of religious and secular educational models by the young, points out the factors conditioning young people’s opinions and draws some general conclusions. The author finds th at people are aware of the incompatibility of the religious model of education with the system of socialist education; they therefore often find themselves in situations of conflict. Most young people hold a favourable view of the educational function of religion, irrespective of their own varying attitudes towards religion. They think that religious education gives sense to human life and emphasize the psychological and philosophicalaspects of faith rather than its theological and dogmatic aspects. As regards their idea of Catholicism, a large group of those polled have a nonconformist Attitude, with a marked tendency towards reform of the basic dogmas and moral principles proclaimed by the Church. Young atheists allow some elements of Catholic custom in their own model of culture.
Społeczne kontakty spontaniczne i ich znaczenie dla katechezy młodzieży
Bartos, Marian (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1986)
The importance of human contact to both groups and individuals is growing with the current increase in social contacts in the fields of politics, economics, science and technology, culture and religion. In all these fields there is a tendency to give the relations between individuals in groups and larger communities a personal dimension. Modern men aim at social cooperation with little regard for differences of race, background, culture or religious conviction, but they are pertinacious and uncompromising in their straving for individual rights and personal values. This desire to develop and perfect human personality, a striking sign of our time, is markedly visible in spontaneous social contacts. In noble spontaneousness a m an’s true nature is revealed: he feels free and ready for contact and dialogue, he is more responsible and he recognizes the human dignity and the rights of others. These facts and observations ought to be borne in mind by members of communities large and small: civic, religious or catechetic. They should be heeded above all by the educator and catechist if he wants his catechesis to be evangelical and existential, if through Christ, the Church and daily life he wants to bring men into contact with God the Creator, Redeemer and Saviour. Spontaneous social contacts facilitate communication with the young, enliven catechesis and so make the salutary mission of catechesis in the world more fruitful.

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