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The article characterises the most important current conditions of Polish speaking pastoral care in Germany. The social and cultural conditions include: the economic situation, legal system and social policy of the target country of emigration, the emigrant’s residence status and the nature of professional work. In terms of religious and ecclesiastical conditions, the pastoral structures of the German Church, the human resources of the Polish Catholic Mission and the elements of religiousness of Polish emigrants were indicated. In the interest of the development of religious life among the emigrants, traditional forms of pastoral care (Holy Mass, administering of sacraments, pilgrimages) are maintained and new ones are introduced (theological and pastoral symposia, religious competitions, youth meetings, workshops and further education courses).
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Given that the population in Europe and Croatia is increasingly getting older, and the pastoral work of people in the third age is a relatively new term, the article firstly analyzes the question why people of this age group are partially put (left) aside by pastoralists and pastoral workers in pastoral discourse in Croatia. The nature and characteristics of the third age in life presented in the first part show that the third age pastoral care includes the pastoral work with the most mature middle-aged people struggling with many life difficulties and stresses: separation from their children, the need for making personal and lifestyle adjustments, especially after retirement, after children moving out or after the loss of a life partner, as well as experiencing fast and progressive weakening of biological, psychological and mental health dimensions, a drop in life energy, strength, and general decline in vital and all other functions. Old age as a gift and possibility is depicted through several biblical characters as an evangelizing and pastoral possibility, opportunity and call to a God filled and more meaningful life. The second part presents the third age in the world and in the mentality of the society and the Church. By looking at the contemporary life context, we can state that words like old age, dying and death have become foreign in everyday discourse and that is just one of the many reasons why the third age people are often left to the side, and forsaken by their own families, society, friends and relatives, and partially forgotten also by the Church. In the world of the dictatorship of relativism, materialism, secularization, anarchism, atheism, subjectivism, individualism, and the selfie-culture, it is extremely difficult and demanding to accomplish the pastoral of the third age people. The Church, especially in Croatia, doesn't have a sufficiently designed, thought out, planned out and programmed systematic pastoral care which would include third age people. The new concept of pastoral discourse regarding the pastoral of the third age should develop in two basic directions: the first direction should consider to what extent can the third age be a subject of pastoral activity, and the second direction, based on pastoral sociology and demographic trends, should strive to recognize the third age as an object of pastoral activity. Besides the object, the third age can also be the subject of pastoral activity at different levels, areas and dimensions, especially at the parish level, the deanery level in some ways, at the regional level and (arch)diocesan level, in areas of apostolate, parish pastoral councils, charitable activities, liturgy, families, religious associations and movements, and work with Christians that have distanced themselves.
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The study presents the results of research on changes in the formulas for the universal prayer in the subsequent typical editions of the Missal. The universal prayer is the climax of the liturgy in which the universal priesthood of the faithful is fulfilled. The Council postulated its restoration according to the ancient practice. Concilium ad Exsequendam Constitutionem de Sacra Liturgia published (before the first typical edition of the Missal) a basic document De oratione communi seu fidelium. The formulas for the universal prayer were given in it. They form the basis on which the national bishops’ conferences should publish their own formulas in the national language. Out of 54 models of the universal prayer given in De oratione, 11 were added in an appendix to the post-conciliar Missal. This confirms the concept that they are only examples, not a set for use in the liturgy.
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Following the Second Vatican Council, the Catholic Church notices the need for the existence in particular dioceses of an institutional way of Christian initiation for adults who wish to follow the teachings of Jesus Christ. At the same time, there is a universal recognition of the need to organize in local churches and relatively big parishes special places where it would be possible for adults to gradually experience post-baptismal initiation. Zbigniew Kiernikowski, the Bishop of Legnica, offers us a comprehensive proposition of Christian initiation for adults, which can be experienced both prior to and after the celebration of the sacraments of Christian initiation. He updates the way of initiation in a very specific manner, which the Church recommends in the Rite of Christian initiation of adults adjusted to Polish customs. His proposition is firmly set in the biblical, liturgical, ecclesial and existential contexts. Its great asset is the author’s pastoral practice. The outline of the catechumenate and proposed catecheses were not created by him while sitting at a desk, but rather as a result of his ministry, the long-term programmes implemented personally in the dioceses of Siedlce and Legnica, the catecheses delivered, the scrutinies carried out and the sacraments celebrated. Yet, it needs to be stressed that the presented catecheses do not deal with all the essential dimensions of a Christian’s new life. Neither are they a systematic theological lecture on the sacraments of initiation. His numerous texts contain very interesting intuitions related to the existence of a new man, the Son of God, who is born thanks to being immersed in the waters of baptism. His proposition of experiencing initiation is incredibly valuable and unique against the backdrop of the Polish contemporary thought and sacramental practice.
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The article discusses the issue of evangelization in the diocese of Speyer, which has existed since the Roman times. However, nowadays an “erosion of faith” can be observed in it. The causes can betraced back to the Reformation times. The principle of “cuius regio eius religio” meant that a choiceof faith was not a personal one but it was determined by rulers. For centuries the local Church did not recognize witnesses of difficult times who could be shown as role models. For many generations the conscience of the faithful was insufficiently formed for personal responsibility. After the Second World War there was not enough moral evaluation related to the assessment of this history period and responsibility was not taken for the fault of the nation. The idea of pluralistic society made faith, sacraments relative as well as permanent decisions regarding the choice of marriage and priesthood. Despite a good financial situation of the Church defensive mentality and focus on adapting structures to the decreasing number of active participants in the Church’s life prevails. At the same time initiatives to deepen and renew the faith are undervalued and neglected. The article points out specific pastoral and liturgical activities aimed at returning to the sources of faith. Secularization cannot be seen only as a social andcultural process to which the Church is forced to surrender passively, reducing its structures.
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In their pastoral service the hierarchs of the Greek Catholic Church found it very importantto explain the meaning of holy sacraments. They stressed their role in Christian life. However, therewas a significant difference between the teachings of bishop Khomyshyn and archbishop Sheptytsky. Khomyshyn focused on theological aspects, while Sheptytsky mixed theology with politics.
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This article entitled “Pastoral service of Bernardine Fathers in Yarmolyntsi” covers the years 1761–1832. Paweł Starżyński, the owner of the city of Yarmolyntsi, in 1761 invited Franciscan Observants – Bernardine to the pastoral ministry. It was also this year that the monastery parish was founded. In the church under the invocation of St. John of Nepomuk and St. Anthony of Padua brothers performed sacramental service and spiritual care of the local people. In addition to pastoral and preaching work it is worth mentioning the existence of a parish school. It was not only a place forlay education, but also a place of catechization of children. Additionally, the brotherhood of St. Anna was active in the parish and dealt with spiritual care of adults. After 70 years of Bernardine’s work in Yarmolyntsi, on August 20, 1832, according to the Supreme Order of the Head of the Podolia Province no 23992 to the Kamianets Spiritual Consistory, the tsarist authorities liquidated the monastery and the monks had to leave the place of their work. Monastery of Bernardine Fathers was taken over for the needs of the tsarist authorities, and the church was transferred into the hands of the Orthodox Church.
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Social media, including Facebook, and global communication give people various possibilities and tools. For over a dozen years, the attention of researchers has been focused on the mediatization in politics and the implications of this process. Moreover, some researches have investigated the phenomenon of mediatization of religion. However, the mediatization of church is still waiting for further, thorough analysis. The fundamental and a very general question emerging in the reflections on mediatization concerns the issue of how the contemporary media are changing church. This paper aims to identify the relations between the mediatization of church and its personalisation, and the consequences of these relations for communication, especially as far as the priests’ activity on Facebook is concerned.
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The beatification of Fr. Władysław Bukowiński draws attention to his pastoral work. It has a clear pedagogical reference, which can be observed in his educational care for the comprehensive development of the faithful. Blessed Fr. Bukowiński developed his own forms of pastoral work since he needed to adjust to the extreme conditions of life in a labor camp and ministering without a church building. The basic category of his pedagogy was the encounter with people and dialogue. In this way, he was able to reach the faithful and share with them the truth of God’s love and human dignity. Bukowiński’s pedagogy contains the elements of the educational process, e.g. the affirmation of human dignity, permanence, intraactivity, mutual relationships, transgression and indeterminacy. The communist authorities opposed Fr. Bukowiński’s work. He was repressed and persecuted. His perseverance was a key factor which made the faithful follow him and treat him with great respect.
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The Author of the article describes the three years of his ministry in the years 1957–1960 as a parochial vicar in the parish of the Presentation of the Blessed Virgin Mary in Wadowice. He does this after almost 60 years, to leave testimony about the place of the birth and school years of St. John Paul II, the pope. The Author notes, first, that during his ministry the Wadowice parish has been enlarged beyond the city limits, including such villages as: Jaroszowice, Hobot, Zawadka and Tomice. Today, there are three new parishes, from which one is worthy of mention: it is the parish of St. Peter, the Apostle. A big part of the article Author devotes to the religious life of the parish, stressing that it was shaped by the Tridentine liturgy, before the Second Vatican Council. He lists the names of the priests, which in the period of Karol Wojtyla shaped his religious life. In 1958, Rev. Karol Wojtyla became auxiliary bishop in the Archdiocese of Krakow. The text describes the celebration of his first episcopal Mass and then his pastoral visit, which took place in Sept. 1959.
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Pastoral work is a very important element of the Church functioning in the world. Measuring the effectiveness of pastoral work is a very difficult, but possible task. The article attempts to do that using the statistical tools. The aim is to show the best distribution of priests for the parishes to achieve the highest number of received Holy communions by the faithful. The data for the survey were taken from the Roman Catholic Archdiocese of Kraków and concern 2014. The authors offer several conclusions which can be of help to the diocesan bishop, regarding the distribution of priests and the size of the parishes. Also one postulate de lege ferenda was formulated that the local churches should have law about collecting statistical data regarding life of the church.
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The present paper deals with the problem of biblical catechesis intended for adults in the light of the Church documents and studies. Basic catechetical documents were taken into account: the Apostolic Exhortation Catechesi Tradendae of Pope John Paul II on catechesis in our time, the document issued by the Congregation for the Clergy, entitled General directory for catechesis, the document of the Polish Episcopal Conference, entitled Catechetical directory of the catholic Church in Poland, as well as the document issued by the International Council for Catechesis, entitled Adult catechesis in the Christian community: some principles and guidelines, and the consecutive document of the Polish Episcopal Conference – Directory for pastoral care of liturgical ministers. The paper discusses the problem of adult catechesis in parish focusing on biblical catechesis. Selected forms and methods of biblical catechesis in parish were presented, followed by some propositions with respect to the presentation of biblical themes.
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Accused and appreciated at the same time, now, at four decennia after thePatriarch Justinian’s passing away, it is necessary to perform a close spiritual analysis in order to appreciate properly the diligence of this providential clergyman. For Patriarch Justinian, the theology of the deed twined with the theology of the word. However, probably the most important was his love for people, the charisma that he started practicing in his family and his parish and that he then perfected through his hierarchical activity. Patriarch Justinian’s hierarchical activity was providential for our Church and for the Romanian people. His life was just as his sermon.
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Reading the books of Father Arsenie Papacioc, we can see the sweetness of his advice and teachings, very carefully said and applicable. His qualities as a spiritual mentor show him as a man of deed and word, always ready to give help and counsel to any person who needs it. His books testify about the variety of social life and spiritual life issues, all of which affirm authentic living in Christ - the source of life and immortality.
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This article advances a systemic view of resilience in ecological and developmental contexts. It presents the concept of family resilience, attending to interactional processes over time that strengthen both individual and family hardiness. Extending our understanding of normal family functioning, the concept of family resilience offers a useful framework to identify and strengthen key processes that enable families to surmount crises and persistent stresses. There are many pathways in relational resilience, varying to fit diverse family forms, psychosocial challenges, resources, and constraints. Shared beliefs and narratives that foster a sense of coherence, collaboration, competence, and confidence are vital in coping and mastery. Spirituality and religion can be signifi cant resources in fostering individual and family resilience. A spiritual or religious worldview provides beliefs, values, practices, and relationships that can strengthen resilience. The concept of resilience, the ability to withstand and rebound from crisis and adversity, has valuable potential for research, intervention, and prevention approaches aiming to strengthen couples and families.
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Preaching is a divine commandment and a way of serving God, but also a synergistic act, because man’s word is filled with the Holy Spirit that gives it the power to make transformations. The word represents life; by means of the Spirit of Jesus, it creates and makes all that is necessary for religious accomplishment. The revealed message is transmitted to the listeners who then take responsibility and engage themselves in a process of transformation, of “rebirth”, in a “life in Christ” dynamics, all the way to religious accomplishment. The purpose of a sermon is exactly this dynamics of birth and accomplishment, by means of a chromatic transformation, that is continuous, dialogical and interpersonal, between man and God, based on the revealed word.
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For this evening I proposed a meditation, dear parents and brothers, on the matter of Truth. I called it: What did Pilate know about the Truth? It is a title in which I am convinced that many of you have already recognized the words spoken by Pilate and translated into the Gospel of St. John in chapter 18, verse 38. Pilate is the one who asks, "What is the Truth?" And the Savior Christ silent, say nothing. Pilate also silently, then comes out of the pretorium and has some kind of dialogue with the crowd gathered there, concerning the possible release of the Savior. But the crowd decides to release Barabas.
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Teaching religion in school has a long tradition in Poland, and its return to school in 1990 gave the Catholic Church the task of adapting catechesis to a new educational reality. There was great motivation to meet this challenge. Today, after almost 30 years, it can be said that teaching religion in Poland's schools is protected by international and Polish law, it is well organized, has well educated catechists and is constantly being enriched with new programs and textbooks. Nevertheless, many bishops and catechists emphasize that parish catechesis has been left on the margins of ecclesiastical life and many efforts are being made to reactivate it.By decision of the Polish Episcopate Conference, catechesis and religious education in school should complement each other. This has only partially happened. Analyzing the rich achievements of Poland's catechists in teaching religion in school, we can see similar experiences in other countries in which religion is taught in school. It should also be noted that Polish catechists do not want to copy foreign solutions, because the situations in individual Churches are significantly different. That is why they accepted the idea that religion in school be treated as part of catechesis, i.e. as a specific form of catechesis. Although parish catechesis has remained on the margins of pastoral life, the Catholic Church in Poland, through thriving parishes, carries out the basic tasks of catechesis focusing on sacramental catechesis. Traditional forms of catechesis are also developing, for example, the one proclaimed during the phenomenon of going on pilgrimages in Poland, or newer forms like preaching catechesis in the media.
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