Studia Teologiczno-Historyczne Śląska Opolskiego, 2010, T. 30

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Eschatologiczny wymiar nauczania religii w środowisku przedszkolnym i szkolnym
Kostorz, Jerzy (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
Religious instruction in kindergardens and schools is one of the forms of predicting the God’s word and educating children and teenagers in faith. Its identity is defined not only by the aims, tasks and content but also by dimensions on which the most important values permeating the whole process and directing it to the future are centered. Nowadays, many dimensions are discussed like biblical, ecclesial, liturgical, existential, moral, cultural, eschatological, historical and ecumenical. This article presents the way of expressing the eschatological dimension. The theologians’ reflection concerning “eschatology” and its synonyms is treated as a reference point. The main part of the article delas with the eschatological issues that can be found in the recent catechesis core curriculum and the religion teaching programme. Finally, the analysis is summarized and the guidelines for the authors of new religion coursebook series in different types of schools are presented.
Ideał wdowieństwa w „Listach” św. Hieronima
Zgraja, Brunon (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
Edukacja religijna młodzieży gimnazjalnej w świetle znowelizowanej „Podstawy programowej katechezy Kościoła katolickiego w Polsce”
Zellma, Anna (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
The topic discussed in the article is an up-to-date issue as it is inspired by the amended text of the Core curriculum of the Catholic Church catechesis in Poland, approved by the Polish Episcopal Conference in March 2010. The aim of the article is an analysis of issues related to the religious education of pupils at lower secondary schools in Poland, i.e. the description of theoretical foundations, defined in the abovementioned curriculum of the Catholic Church in Poland. Accordingly, firstly the term “religious education” shall be analyzed and the Core curriculum of the Catholic Church catechesis in Poland, amended in 2010, shall be characterized. Secondly, catechetic aims shall be described – general requirements, the tasks of catechesis and of religious education (RE) teachers, and the content defined under specific requirements categories. Recommended conditions and ways of carrying out the assumptions of the curriculum will follow as well as the assumptions concerning the correlation of RE and other courses at lower secondary school as defined in the curriculum. Next, an attempt shall be made to analyze the cooperation between upbringing environments, i.e. above all the family and the parish. The analyses shall be completed with an attempt at evaluating religious education proposed under the Core curriculum of the Catholic Church catechesis in Poland.
Policja wobec wartości w demokratycznym państwie prawa
Wiszowaty, Edward (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
Grundlagen der Religionserziehung in der Familie im Kontext zu den Gegebenheiten der heutigen Zeit
Stala, Józef (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
Rodzina stanowi jedno z najcenniejszych dóbr ludzkości, a zarazem podstawowe środowisko edukacji religijnej, dlatego Kościół zawsze uznawał jej znaczenie i domagał się od niej, aby umożliwiała młodym pokoleniom poznanie podstawowych prawd religijnych oraz przekazywała system wartości, norm i wzorów zachowań. Mimo takiego ujęcia bardzo długo traktowano edukację religijną w rodzinie wyłącznie jako wsparcie katechezy parafialnej lub edukacji religijnej w szkole. Dopiero Sobór Watykański II i posoborowe dokumenty Kościoła niejako przywróciły to pierwotne rozumienie edukacji religijnej w rodzinie. Bowiem edukacja religijna podejmowana i realizowana w rodzinie zaczęła być traktowana jako samodzielna działalność edukacyjna, wychowawcza i inicjacyjna wspólnoty rodzinnej. W niniejszym artykule podjęto zagadnienie edukacji religijnej realizowanej w rodzinie, ze szczególnym uwzględnieniem zarówno jej współczesnego kontekstu, jak i podstaw. Najpierw został zaprezentowany dzisiejszy kontekst, w którym jest realizowana edukacja religijna. Następnie została zwrócona uwaga, iż przyjęta koncepcja człowieka oraz koncepcja rodziny stanowią podstawę edukacji religijnej w rodzinie. Na zakończeniu artykułu zostały zaproponowane edukacyjne i pastoralne wnioski oraz postulaty.
Logika wiary i czynu. Idea i zarys koncepcji teoretycznej
Wybraniec-Skardowska, Urszula (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
The paper is divided into two parts. In part I are described the roots, ideas and principles allowing to elaborate the theoretical conception of logic of belief and action. In part II are discussed the theoretical assumptions of this conception, the formal-axiomatic frame and the method of construction, allowing to comprehend it as a certain deductive science. Part I is divided into a few sections. In Introduction there is a reference to the triad: knowledge-belief-action from the point of view of an eminent individual, co-creating in an significant way the culture of the whole nation, shaped in its historical development. In Section 2 is presented the silhoutte of Cardinal Stefan Wyszyński as an exemplary ideal of the man of belief and action, using individually rational logic: “logic of order” and “logic of vision”, based on the natural logic of a human being, as an exemplary ideal – shaping, strengthening and defending in the previous century the heritage of the Polish culture, religious belief, freedom of people and the sovereignty of the Polish nation. The individual logic used by Cardinal Stefan Wyszyński can be framed as usage of logic of belief and action (LB&A), treated as a set of laws describing mutual relations which take place between the notions of ‘belief and ‘action’ (independently of a concrete person). The idea of such logic in historical aspect, described in Section 3, based on views of known philosophers and theologians, is rational interaction of belief and action. In Section 4 the Reader is acquainted with the basic distinguishing of scientific logic, as a deductive science, from natural logic, from which the former one rose in its historical development and which it supports. The laws (theorems) of such a science are objective, though usually based on axioms (postulates) or dogmas (in theology). The purpose of scientific LB&A is making a human being aware of certain objective laws ruling his belief and action, and giving him the possibility to use them consequently. In Sections 4 and 5 it is said about the influence of this logic on individual logic and factors dynamizing the latter one through aspiration to truth and other universal values. Part II starts from a logical analysis of ambiguous terms ‘belief and ‘action’, concentrating on the concepts of religious belief and action as aware activity in a matter or matters of social importance. After outlining the main ideas and basic assumptions of the theoretical conception LB&A as an axiomatic theory the author presents first some axiom systems for 1) logics of belief LB(doxastic logics), next presents 2) logic of action LA and some 3) logics of norms (deontic logics), connected with “duties” concerning actions, in order to outline scientific logic LB&A of belief and action based on the three types of logic l)-3 ) in the end.
Sztuka otwiera oczy. Znaczenie obrazów w życiu ludzi i dla wiary
Zisler, Kurt (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
Nauki przyrodnicze a nowy ateizm. Sympozjum w Katolickim Uniwersytecie Lubelskim Jana Pawła II 16-17 listopada 2010 r.
Wolsza, Kazimierz (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
Czaszka i śmierć jako motyw wanitatywny w rzeźbie i malarstwie XV-XIX wieku
Sprutta, Justyna (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
Miłość małżeńska ‒ proces obdarowania sobą małżonków. Geneza i próba definicji
Wojaczek, Krystian (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
Matrimonial love depends on the main criterion – the personal being of the man and woman first of all. Biblical relation about human being’s creation by God (Gen. 1,26-27), indicates him as the persons, man and woman, gifted by God to be able to get in the mutual relation of love. Man and woman are able to get in the mutual relation of being personal gift each to other, because there are image of God loving and gifting them. The process of the mutual, personal gift between the husband and his wife exists and develops on three levels: cognitive, emotional and behavioral. On each of them it is different but combine with others. Finally this process is the basis to distinguish the three notions of matrimonial love: the attitude of matrimonial love, the bond of matrimonial love and the matrimonial union. The attitude of matrimonial love is relatively persistent treatment of the spouse. This treatment consists in being a personal gift for husband or wife. The personal bestowal of the spouse is somewhat different on the cognitive, emotional and behavioral area. The essential feature of the matrimonial attitude is its one sided treatment of the spouse. It nothing says about the reciprocation. The second notion is the matrimonial bond. It is defined as a process of mutual, personal gift, between husband and his wife, considered on 3 areas. About matrimonial bond we can speak when the matrimonial attitude one of the spouses is accepted by the other one. The acceptance must be understood in the anthropological category and do not economic. It means the reciprocation of the matrimonial gift. Therefore matrimonial bond is named the attitude accepted as well. If the attitude of love is not accepted, matrimonial bond is not developing. The essential feature of matrimonial bond is the reciprocation of the matrimonial gift and being the process. The reciprocation of the matrimonial gift exposes an ability of the spouses to accept the offered gift. The matrimonial bond as a process exposes the necessity of permanent effort and cooperation of the spouses. The matrimonial bond creates the matrimonial union. It is defined as a relatively persistent structure of the values joining spouses. Among presented notions the matrimonial union is the most persistent, though it is developed by the bond, during marriage.
Religia i neomaltuzjanizm. Rola religii w urzeczywistnianiu idei zrównoważonego rozwoju według Worldwatch Institue
Walesiak, Adam (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
The article is trying to present a vision of efforts and cooperation among major faiths and secular environmental organizations in promoting a sustainable development. According to Worldwatch Institute by an American neomalthusian economist Lester Robert Brown in 1974, religious institutions and leaders can bring at least five strong assets to the effort to build a sustainable world: the capacity to shape cosmologies (worldviews), moral authority, a large base of adherents, significant material resources, and community-building capacity. There are many statements and activities in recent years by religious leaders and organizations on behalf of the environment (Dalai Lama, John Paul II, Ecumenical Patriarch Bartholomew, World Council of Churches, Parliament of World Religions etc.). But there are also divergent views (for example when human personhood begins – at conception, or later). According to neo-Maithusians (criticized by comucopians), increasing fertility will lead to hyper exponential population growth that will eventually outstrip growth in economic production and it will lead to social conflicts. So every effective method (including abortion) to stabilize population is accepted. According to the WWI tremendous challenges, collaboration is possible, even between science oriented to environmentalists and scripturally centered religious traditions. The two sides may simply need to agree or disagree, respecting each other’s views while putting disagreements aside and working together on areas of agreement.
Studium muzyki kościelnej w Opolu w perspektywie naukowo-artystycznej współpracy z ośrodkami zagranicznymi
Poźniak, Grzegorz (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
The article presents the history of collaboration between church musicians from the Opole Diocese and foreign centres. Organizing international artistic-academic exchange was very difficult before 1989. The political breakthrough and changes in Eastern and Middle Europe took place during 15th anniversary of the Diocesan Organ School which was founded in 1974. Since then there have been initiated extensive contact with foreign centres first and foremost in Germany, Austria, Czech Republic and Slovakia. One of the most important partners was High School for Church Music and Musical Pedagogy in Regensburg. This collaboration focuses on musicological research whose main points are: cataloguing musical instruments (mainly organs) in churches of the Opole and Gliwice Dioceses, cataloguing remaining liturgical books and antique musical documents, history of religious hymns (in Polish, German, and Moravian) in Silesia and the organization of symposiums and academic conferences dedicated to religious musical culture in Silesia. The important points are numerous trainings and workshops for pedagogs and students of the Diocesan Organ School in Opole.
Medycyna ludzkich pragnień z perspektywy bioetycznej
Morciniec, Piotr (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
The paper is an attempt to analyse validity of the idea of medicine as a human activity aiming at fulfilling man’s desires, wishes and fantasies. A question is posted as a starting point, if such an approach is to be diagnosed at all. A positive answer is enhanced with a thesis that the title perception of medicine does exist, but it has become possible only in the last decades of the 20th century. The next steps of the analysis proceed as follows: to diagnose what constitutes a groundwork for such attitudes and expectations (1); to point out particular manifestations of this kind of approach towards medicine and to discuss a selection of their consequences (2), for to finally draw bioethical conclusions from the political event, namely passing the bill 1763 (2010) by the Council of Europe. The final conclusion of the analysis has been phrased: medicine is not a fairy that satisfies wishes and fulfills desires – its goal is reliable care for life and health of all patients carried out on the basis of fundamental bioethical norms. The uncompromising defense of dignity of every human being, their freedom (not willfulness), equality of all and solidarity, sooner or later has to come into conflict with the idea of medicine of desires that violates – to some extend – every bioethical principle.
Rola religijności w procesie radzenia sobie ze stresem. Perspektywa psychologiczna
Krok, Dariusz (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
The article is an attempt to elaborate and analyze effects of religious activities in coping processes. In coming to terms with various traumatic and tragic events, people try to draw on a number of resources which are available in their life. Some of the resources can be related to psychosocial factors, while others can grow out of religion. Several examples of research suggest that religion is more than a simple defensive mechanism. Instead, religion appears to be linked theoretically and empirically to a wide variety of functions in coping that surpass anxiety reduction. Studies also indicate that religion is not generally connected with the blanket denial of the situation, but it encourages individuals to actively face up to difficult situations. The results of studies conducted by K.I. Pargament reveal that religious coping can be helpful or harmful, depending upon the particular type of religious coping strategy employed. In general, religious coping methods can be grouped into two wide overarching categories: positive and negative religious coping. Positive religious coping styles relate to secure relationships with God and a sense of spiritual connectedness with others. They tend to be more beneficial for people who experience stressful events. Negative religious coping styles reveal insecure relationships with God and strains between individuals, and as research indicates they are usually maladaptive. The article presents particular religious coping styles and discusses their psychological outcomes. A very promising area for future research on religious coping is found within a conceptual framework of meaning systems. Meaning is central to human existence, and is imbued both in religion and coping. Religion as a meaning system influences psychological resources when an individual encounters stressful situations. A conceptual model of coping developed by C.L. Park is presented and religion as a meaning system is defined. Drawing on this model, theory and research results reflecting various roles played by religion as a meaning system in the coping process are provided. The article finishes with conclusions summarizing multifaceted relations between religion and coping. Suggestions for future research are also discussed.
Sprawa zagubienia się pieniędzy Eufemii
Kublin, Grzegorz (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
Rodzicielstwo jako owoc komunii małżeńskiej
Jucewicz, Antoni (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
Die christliche Familie als Ort des Evangelisationswerkes der Übermittlung des Glaubens an die junge Generation
Celary, Ireneusz (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
Do podstawowych zadań Kościoła w XXI w. należy ewangelizacja młodzieży, żyjącej w kulturze chrześcijańskiej, ale ogarniętej, bardziej niż inne grupy społeczne, duchem racjonalizmu, laicyzacji, konformizmu życiowego, który wygasza u niej ducha Ewangelii. Młodzież w wielu krajach stanowi dzisiaj ponad połowę ludzkości. Jest to w stosunku do ludzkości całego świata wielka siła społeczna i jednocześnie dla współczesnego Kościoła wielkie wyzwanie do ewangelizacji. Mówiąc o ewangelizacji młodzieży, papież Jan Paweł II podkreślał przy tym często wielkie znaczenie rodziny chrześcijańskiej jako podstawowego podmiotu wychowania młodego pokolenia oraz przekazu wiary (por. CT 68). Rodzice powinni być dla młodego pokolenia nie tylko nauczycielami, przekazującymi wiedzę o życiu, ale także mistrzami, w sposób umiejętny wdrażającymi ich w prawidłowe osiąganie dojrzałości osobowej. Przekazując bowiem swym dorastającym dzieciom wiedzę o Bogu, formują ich wyobrażenia o Nim i w ten sposób stają się pierwszymi oraz najważniejszymi formatorami ich osobowości (zdaniem wielu psychologów) we wszystkich wymiarach (naturalnym i nadprzyrodzonym). Za sprawą rodziców katolickich winna też dokonywać się ich pierwsza ewangelizacja oraz inicjacja do życia chrześcijańskiego. W Katechizmie Kościoła katolickiego czytamy, że w „sanktuarium domowym” powinno być również „praktykowane kapłaństwo chrzcielne ojca rodziny, matki, dzieci i wszystkich członków wspólnoty rodzinnej” (KKK 1657). Ich sakrament małżeństwa, będąc pierwotnym oraz właściwym środkiem uświęcenia rodziny, inicjować winien również jej akty uwielbienia Boga, dziękczynienia oraz prośby. Powinno się to dokonywać zwłaszcza poprzez formację liturgiczną podejmowaną przez rodziców wobec swoich dorastających dzieci. Młodzi ludzie powinni wraz ze swymi rodzicami uczestniczyć przede wszystkim wspólnie w Eucharystii, w sakramencie pokuty i innych sakramentach, wspólnie też modlić się, świętować w sposób chrześcijański niedzielę oraz inne uroczystości kościelne. W dziele ewangelizacyjnym w rodzinie nie wolno również zapomnieć o katechezie rodzinnej, prowadzonej zgodnie z wymaganiami pedagogiki chrześcijańskiej, która staje się dzisiaj niezmiernie ważnym oraz nieodzownym czynnikiem w posłudze doskonalenia młodego pokolenia. Współcześni rodzice nierzadko zadają sobie bowiem pytanie: Jak wychowywać swoje dzieci, aby później w wieku młodzieńczym zdążały we właściwym kierunku, aby były samodzielne, szczęśliwe i umiały dawać szczęście innym? Jakże wielu z nich zaczyna wątpić w to, czy w dzisiejszym świecie jest jeszcze możliwe wychowanie, czy możliwe jest przekazywanie wartości moralnych i duchowych młodemu pokoleniu, w sytuacji, gdy tak wielu ludzi dookoła nas całkowicie się ich wyzbyło. W odpowiedzi na te pytania rodzice nie mogą jednak stracić wiary w celowość ich wychowania. Utrata bowiem wiary sprawia najczęściej, że rodzice zrzucają z siebie odpowiedzialność i obowiązek wychowania, w rezultacie czego młodzi ludzie są często tego wychowania zupełnie pozbawieni. Przedstawione w niniejszym artykule propozycje teologicznopastoralne powinny pomóc rodzicom w poszukiwaniu optymalnych rozwiązań, w podejmowanych przez nich ważnych decyzjach wychowawczych w „domowym Kościele”. Skupiają się one przede wszystkim na posłudze religijnej rodziny względem młodego pokolenia, niemniej nie mogą być one oderwane od całego procesu wychowawczego. Nie ma bowiem prawdziwego wychowania bez wychowania także religijnego.
Czy polscy katolicy rozumieją czym jest Kościół?
Kozakiewicz, Stanisław (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
The main problem of the present Church in Poland consists in the lack of understanding of the Church itself, of its mystery. The laic Catholics have a mis-shapen understanding of the mystery of the Church. People mostly observe the Church as all the other human institutions with the only difference that it is engaged in religious problems, enables people to fulfil religious practices that should improve them spiritually. Should a part of the Polish Catholics be able to look at the Church personalisticly, they would mostly identify it with the clergymen. There is an insignificant part of the laic Catholics in Poland who identify with the Church, and yet the laic people in Church are the fundanental problem in the understanding of the very mystery of the Church. The mystery of the Church is clearly mis-shapen in the consciousness of the Polish Catholics because it is determined by a personal bound with Christ. The Church is “degenerating, unless it realizes its mission of building links with God and of unification of people”, as it was said by Andrzej Czaja – the new bishop of Opole in an interview published in “Gość Niedzielny” First of all, the theological understanding of the laic people in Church is necessary in the Church in Poland, as well as in the local Church of the Warmian Archdiocese, because the essence of the ecclesial Christian faith is distorted by the prolonged influence of the communistic ideology, and nowadays by the liberal one. The laic people fulfil the first and the most important mission of the Church which is the sanctifying of the work of creationin in two ways: first, if they tive themselves by the mysteries of Christ both in their inner, personal lives and in the “little Church” which is formed by a Christian family, as well as by their participation in the apostolic mission of the whole Church in their appropriate personal ways. The vast range of the natural structures of the world or of the human society: broadly understood family life, cultural activity and entertainment, social and political relations aie the sphere of activity of the laic Catholics. All believing Christians, both clergymen and the laic should feel responsible for the expansion of the realm of God an Earth. The activity of the laic faithful and the evolution of their spiritual lives should be inseparable and in connection with their pastors. Priests and all leaders responsible for different groups and apostolic movements should therefore call their attention to their proper spiritual development, first of all by securing particular and formational care for them. The new situation that came into being in Poland and in the world in the political, social, economic and cultural lives creates new possibilities and a new challenge also for the laic Catholics because “passiveness, that always was unacceptale, becomes nowadays more and more a fault. It is unworthy for everybody to idle their time away” – as it was written by John Paul II in his adhortation Christifideles laid. In order to become an active and responsible for the work of the new evangelizing laic Catholic, one should be familiar with the mystery of the Church itself, feel as a subject in Church and sistematically strengthen one's personal bond with Christ and with His Church that is, in fact, the proper means of redemption.
Rola rodziny i Kościoła w procesie tworzenia się obrazu Boga w życiu młodego człowieka
Głaz, Stanisław (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)
The development of a child’s religiousness is not only subject to the family influence, but also the influence of Church, school, circles of friends, the mass media and the whole society. Family, however, should be perceived as the most important and basic environment for a child’s religious upbringing, with their parents as the primary tutors. When it comes to religious upbringing there ought to be a close connection between Church and family. Religious upbringing and a child’s upbringing in general, as a human being, cannot be separated. The universal human and religious values are to be developed simultaneously. This paper presents a question of shaping a child’s image of God in relation to experiences deriving from the family background. It additionally studies the role of Church in the creation of a religious attitude in a young person’s life.
Wiara i poznanie. Josepha Ratzingera koncepcja noetycznej struktury aktu wiary (II)
Cichoń, Jan (Uniwersytet Opolski. Redakcja Wydawnictw Wydziału Teologicznego, 2010)

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