Verbum Vitae, 2012, T. 21

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/24959

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Katecheza Kościoła w Polsce wobec wyzwań nowej ewangelizacji
Tomasik, Piotr (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)
The author shows both how to accept the reply proposed by the new evangelization which challenges the present and how to carry it out as part of various catechetical activities of the Church in Poland. First, through the analysis of fundamental papal documents, he determines the character of the new evangelization. Then, he presents a reply of the new evangelization to contemporary problems with reference to Lineamenta prepared for the Synod of Bishops in 2012. He also explains how the catechesis can merge with the new evangelization, and analyses the tasks of catechesis, as described in the General Directory for Catechesis and adapted to Polish conditions.
Wskazania wychowawcze w ujęciu Lucjusza Anneusza Seneki (4 A. Chr.- 65) i w pismach apologetycznych św. Augustyna (354-430)
Swoboda, Antoni (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)
The article consists of four parts. The first part presents the educational process evaluated by Seneca and Augustine. Then their opinion about the educational environment is examined. The third part explains the educational aims such as religious, moral and intellectual upbringing developed in the writings of Seneca and Augustine. At the end the educational methods of both authors are depicted.
Niewystarczalność prawa w wychowaniu według Listu do Galatów
Stasiak, Sławomir (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)
St. Paul in his Letter to the Galatians does not criticise all the stipulations of Law. He pays attention only to the works required by the Law and rejects them as insufficient for the proper education of the Christians. Considering this insufficiency of the Law, St. Paul claims that it was based on inheritance and not on the promise given to Abraham (3:16). The Law was limited and served as an educator (3:24-25). So, the purpose and the way of education is the Gospel of Christ (1:6-9) which the Apostle received directly from the Resurrected (1:12) and then presented to the most influential people in Jerusalem, thus acquiring their acceptance (2:1-2). Incarnation of the Son of God (4:4-5), crucifixion and death of Jesus (2:19-21, 3:1, 6:14) and the descent of the Holy Spirit (4:6) are the three essential elements of Paul’s Gospel. Another crucial constituent of education according to the Letter to the Galatians is faith (2:16), and more precisely, the obedience of faith (3:1-5), which in no case can be connected with the stipulations of Law.
Wychowanie według Syracydesa
Pudełko, Jolanta Judyta (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)
The problem of biblical instruction and education is present in various aspects in the Book of Ben Sirach. This book contains a synthesis of tradition of biblical Israel but also shows openness to many positive elements of the Greek culture. Ben Sirach proposes a model of education based on the solid foundation of the Law of God contained in Torah. This model, respected through the attitude of fear of God, leads to true divine wisdom. Man in this process remains free. He can accept or reject Sirach’s request for education. Accepting it he must be aware of the effort connected with the educational process and the goal this process should achieve. The process begins in adolescence although it will last for the rest of man’s life. The best model of education should be the very life of wise men, who by their attitude are the best invitation for prospective students.
Upbringing in the Book of Daniel – the Ideal of a Young Jewish Man According to Daniel 1:3-7
Parchem, Marek (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)
Opowiadanie w Dan 1 przedstawia Daniela i jego towarzyszy, którzy deportowani przez Nabuchodonozora do Babilonu mają w trzy lata uczyć się „pisma i języka Chaldejczyków”. Ta babilońska edukacja młodzieńców żydowskich ma na celu wychowanie lojalnych dworzan, którzy będą służyć królowi. W Dan 1,3-7 zostają ukazane predyspozycje młodzieńców umożliwiające im pobieranie nauki – zarówno fizyczne (brak jakiejkolwiek skazy, piękny wygląd), jak i intelektualne (mądrość, wiedza, inteligencja). Temat edukacji młodzieńców żydowskich pojawia się w Dan 1 w kontekście zachowania tożsamości narodowej i religijnej Żydów żyjących w diasporze, a więc z dala od ojczyzny, oraz w obcym pogańskim środowisku. Autor Dan 1 akceptuje możliwość „pogańskiej” edukacji Żydów, ale pod warunkiem że pozostaną oni wierni Bogu i narodowym tradycjom. Postać Daniela jest ukazana jako ideał – wzorzec do naśladowania – Żyda, który mimo pogańskiego wychowania pozostaje wierny Bogu. Tego rodzaju „model” postępowania staje się bardzo aktualny w czasach ostatniego redaktora Księgi Daniela z czasów machabejskich, gdy podstawowym problemem było zachowanie swej odrębności narodowej i wierności Bogu wobec nasilającej się hellenizacji.
Wychowanie do mądrości – dydaktyczna perswazja w Jk 3,13-18
Muszytowska, Dorota (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)
The Letter of James is a didactic piece of writing. Its genre of parenetic letter or protreptic discourse and abundant usage of diatribe indicate that the author wants to show his readers the proper attitude to Christian life. James’ appeal is based on double-track argumentation: what is good and profitable vs. what is bad and unprofitable. Into this reasoning is inserted the argumentation of Jas 3,13-18, focused on appealing to Christian fellows to live their lives wisely. James distinguishes between worldly wisdom and God’s wisdom, and urges Christians to live according to the latter because it bears good fruits in the life of the community, such as justice, peace, concord, truth, gentleness. On the other hand, earthly wisdom, which he calls demonic, results in opposing negative values that can be noticed in social life. These are attitudes like quarrel, discord, envy, boastfulness, negation of truth. The conclusion that has to be deduced by the reader is evident – only the life guided by God’s wisdom is worth living.
Model wychowania w nauczaniu bł. Jana Pawła II
Mastalski, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)
Pedagogy held an important role in the teachings of John Paul II. In many texts and speeches, John Paul II considered the problems related to upbringing. He touched on great and disturbing issues, but at the same time reminded one of the pedagogy of the Master from Nazareth. Analyzing the teaching of John Paul II, it may be stated that his texts contain a very exact model of upbringing consisting of six pillars: Christocentrism, a coherent teleology leading to salvation, Christian axiology, environmental support for upbringing, self-upbringing and the pedagogy of rules.
Optymalny system formacji chrześcijańskiej w Polsce
Mąkosa, Paweł (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)
Due to dynamic cultural changes and related religious transformation there are many attempts to create adequate system of Christian formation in Poland. Such formation should include both the teaching of religion in schools and catechesis realized in the parish. Teaching religion in schools is an irreplaceable form of catechesis, but should be complemented by a parish catechesis. Religious education should focus on the dialogue between faith and culture and above all strengthen the cognitive dimension of catechesis. The parish catechesis should place particular emphasis on Christian initiation and preparation for the sacraments. Only the complementary model of Christian formation involving religious education in school and catechesis in the parish gives hope for the effectiveness of formation.
Motyw „próby” jako element procesu wychowywania w tekstach Pięcioksięgu
Lemański, Janusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)
The notion of “trial” as an element of the bringing up of Israel. In this article we have tried to prove the thesis that the notion of “trial” derives from Deuteronomy. The “trial” was then combined with another metaphoric motive which depicted the relationship between JHWH and Israel as the relationship between father and son. From the canonic point of view, Israel did not stand up to the trial. Postexilic theology chose Abraham to be a positive example of going through the trial as he represents hope for the future.
Jezus wychowuje swoich uczniów w Mk 1,35-39
Kotecki, Dariusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)
The article focuses on the issue of Jesus as the master educator of his disciples in Mark 1:35-39. The study provided is based on the principles of narrative and contextual analysis. The article consists of three parts: (1) Analysis of Mark 1:35-39; (2) Mk 1:35-39 in the context of 1:14-20; (3) Jesus master educator in 1:35-39 in the context of the Gospel of Mark. The pericope shows a certain tension between what Jesus must accomplish in terms of his mission given by the Father and what his disciples expect from him. The attitude of Simon and his companions (Andrew, Jacob and John) is expressed in Peter’s actions (“pursued him [Jesus]”) and in the apostles’ common words: “Everyone is looking for you” (1:37). He shows that they have not yet reached the ideal personality as proposed by Jesus, which should be expressed in the attitude of repentance and faith (cf. 1:15). Their attempt to limit Jesus’ mission to Capernaum shows also that they are not yet ready to meet the goal of their vocation i.e. become fishers of men. In such context, through his command “Let us go somewhere else to the towns nearby, so that I may preach there also; for that is what I came for” (1:38), Jesus corrects their attitude and invites them to strengthen their bond with him in the perspective of a universal mission. In this way Jesus reveals himself as an educator, who encourages his disciples by his own example and his own words (encouragement, commands, reproaches, prohibitions and questions) to absolute clinging to him.
Strategie wychowawcze św. Pawła wobec Koryntian
Guzewicz, Mieczysław (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)
One of the apostolic and literary activities of St. Paul is education. Paul’s pedagogy comes from the desire to imitate Christ’s attitude, in fidelity to God and his commandments, but also from Paul’s experience with his closest disciples and followers. In his letters, Paul shows with courage his interior, often torn apart by the negative behavior of the Christians. He feels connected with the representatives of communities founded by him like a parent with his children. The Apostle feels responsibility for Christian’s formation, their spiritual state and the quality of their relationship with Jesus.
Biskupia troska św. Augustyna o wychowanie i wykształcenie kapłanów
Eckmann, Augustyn (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)
Future priests should want the good of the faithful and of the Church. In the “monasterium clericorum”, common prayer was deemed the superior religious practice. Also meals were eaten together and the seminarians went to bed at the same time. Applying to the Episcopal seminary, a candidate committed himself to voluntary poverty. The bishop taught clerical students to love loneliness and to become virtuous – especially to have the virtues of love, obedience, justice, prudence, and first of all, humility. Manual work and studying were also obligatory. The bishop formulated his recommendations on the reading of classical authors in three works: “De ordine”, “Epistola ad Dioscorum” and “De doctrina Christiana”. Reading classical authors prepares seminarians for the study of Holy Scriptures and works by Christian writers.
Dawid i jego synowie. Wychowawczy i polityczny dramat na dworze królewskim
Dziadosz, Dariusz (Katolicki Uniwersytet Lubelski Jana Pawła II, 2012)
A comprehensive series of traditions about the succession of the throne (2 Sam 13-20; 1Kgs 1-2) belongs to the more representative parts of the biblical history of king David and is simultaneously one of the most beautiful parts of the Hebrew prose. This part of the Bible provides an extremely varied and complex tale with full intrigue and contrived fight for power at the royal court. Important is also the theme of the personal relationship of David with his sons. The history of the son of Jesse and his descendants, described in 2 Sam 13-20; 1 Kgs 1-2, may indeed used as a biblical illustration of extraordinarily important problem of the good upbringing and education of the younger generation. The evolution of the respectful relationship between parents and their offspring, the selection of appropriate methods and patterns of parental love, and the various types of difficulties accompanying the process of education are a common theme of many biblical texts. These traditions not only analyze the theological and existential ground of human relationships, but also formulate specific indications for the upbringing valid in any time and circumstances.

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