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The article shows the fundamental requirements of parenting in Christian marriage, the difficulty of implementing them in the present, and some postulates that can improve this situation.
More...Pastoral Care, Pastoral Counseling
The care of souls or“pastoral care goes back to ancient times, it is found in all faith traditions and cultures and it usually refers to the emotional and spiritual care given to individuals in need. In the more recent times, along with the development of medicine, psychology and other disciplines of social sciences different types of helping relationships have emerged. The resulting split between the psychological/scientific and theological/religious approach to the care of mind and spirit has gradually shifted towards attempts at integration: in the religious sphere pastors, care givers began to integrate in their ministry the knowledge and expertise accumulated by social sciences, whereas psychology and psychotherapy are opening up to the spiritual dimension of care. Besides the possibilities, the integration of psychology and spirituality also poses numerous challenges, especially in the context of postmodernism and constructivism. The present article explores the model of pastoral integration, which makes it possible to look at different types of psychological help as pastoral: pastoral care, pastoral counseling, pastoral psychotherapy. In the pastoral approach presented here, integration happens in the person of the helper; consequently it has important implications for the training programs for pastoral counselors. This approach has been implemented in the Ecumenical Interdisciplinary, and Integrating Specialization Program in Pastoral Counseling at the Institute of Mental Health of Semmelweis University in Budapest, Hungary.
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Angelology in the sermons of the Bishop of Ravenna improves the doctrine of angels presented in the writings of the Church Fathers. It includes the ontological, historical and salvific dimension. St. Peter Chrysologus presents angels as free spiritual beings created by God. On the other hand, he strongly emphasizes their role in God’s salvific plan focusing on the two fundamental events in the life of Christ: the Incarnation and the Resurrection. The heavenly beings reveal to people the saving plan of God, prepare for the mystery of the Incarnation and Jesus’ coming to the world, grant God’s gifts to people and pray before God for them. They announce the Resurrection of Christ and inspire his disciples to proclaim the truth to all nations. The angelology of St. Peter Chrysologus is not particularly new and original as he uses the themes and ideas well known to the authors of Christian antiquity, especially the Greek Fathers. Nevertheless, knowing the teaching of the Bishop of Rawenna enriches the knowledge of the teaching of the Church Fathers of the Fifth Century.
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Among the Council’s documents, the Pastoral Constitution on the Church in the Modern World speaks several times of women. It reminds us about the equality of women and men as individuals, also in marriage. It calls us to overcome social and cultural discrimination and emphasizes the legitimacy to demand legal and factual equality of women with men. It declares that the woman should have the right to choose a state of life, access to equal education and upbringing. It was stressed that trafficking in women is a shameful practice, which offends their dignity. It was also noted that women already work in almost all fields of social life, so it is only right that they are able to participate in the work according to their abilities. John Paul II from the beginning of his pontificate prepared the faithful to get to know that „feminine genius”. An important trend in the teaching of the Pope about the woman is a reflection on love. The genius of the woman is also expressed in the fact that the man gets to knows himself, discovers who he is and who he ought to be, only with the woman. This is done when they become engaged, but also in marriage.
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The text, which follows the teachings of the Rev. Aleksander Zienkiewicz, a legendary academic chaplain from Wrocław, is an attempt to elicit and discuss his anthropological thought. The first part of the text emphasizes the inseparability of Zienkiewicz’s theology from anthropology. His discussion of God constitutes a discussion of man and, conversely, he never regards man as an isolated being-in-itself, but always in relation to the Creator. This thought underpins the teachings of the Rev. Aleksander Zienkiewicz on the sense of life of man or human pursuit of happiness. Furthermore, his teachings on the structure of man as a being consisting of two spheres of power: upper (reason and will) and lower (desires and feelings) and the risks incurred by disturbances in their proper functioning are explained. The final part of the text forms a recommendation of a preferred model of human relations with particular focus on the necessity to respect human dignity.
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Considering the fact that the present young generation shall decide about the religious face of the Church in the years to come, it is worth asking – “what is the religious and moral condition of young people today?” A perfect opportunity to have a close look at this condition was provided by the World Youth Day taking place in Krakow in 2016. The present article, based on study conducted by The Institute of Statistics of the Catholic Church in Poland among participants of the World Youth Day and entitled : Stages of Religious Socialization and Elements of Religious Attitudes of Participants of the World Youth Day in 2016 undertakes an attempt to draw a religious portrait of a young Catholic at the beginning of the 21st century. The article shows the genesis, objectives and history of the WYD in the World and in Poland. It presents the methodology of studies conducted among participants of the World Youth Day in summer 2016. Next, follows the discussion of religious attitudes, that is the faith and the identification of young people with the Church, presentation of their religious practices, their opinions on moral issues, awareness of membership of parish communities and religious movements and finally, attitude towards Church as an institution. Summing up, it should be concluded that the experience of membership and participation in the life of community plays an important role in the life in faith and its conscious professing.
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Reactions to the Post-Synodal Apostolic Exhortation Amoris laetitia by Pope Francis have also been fiercely divided in Slovenia as elsewhere. Initially, the official Church showed reluctance towards it. However, there has been more and more signs of a positive reception since towards the end of 2016. A great majority of the believers and pastoral co-workers understood this exhortation as an appropriate incentive for the renewal of the pastoral care of the family in Slovenia. The article discusses some of the reasons for the opposing reactions to the document and tries to further develop some parts of the document to be used in the pastoral care of the family in Slovenia.
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The release of the apostolic exhortation Amoris Laetitia revealed the need in the universal Church to accompany spouses in the initial years of marriage. The First Instruction of the Polish Episcopate for the Clergy on Preparation of the Faithful for the Sacrament of Marriage and on Pastoral Care of the Family introduced in Poland in the late sixties highlighted the fact that leaving young spouses alone in the initial stage of their life in marriage is disadvantageous. Therefore, Christian community should gain profound knowledge of the difficulties faced by young spouses in order to provide them with proper aid. St. John Paul II also highlighted the need to accompany young spouses in his apostolic exhortation Familiaris Consortio (cf. FC, 65).Pope Francis, concerned about the irresponsible attitude of fiancés towards contracting sacramental marriage, teaches in his apostolic exhortation Amoris Laetitia that “the initial years of marriage are a vital and sensitive period during which couples become more aware of the challenges and meaning of married life” (AL, 223). The Pope higlights the greatest opportunity of help in accompanying young spouses after the celebration of the sacrament of marriage. He encourages pastoral workers to assist young couples in order to help them complete the unfinished process of becoming mature in order to face the responsibility to contract sacramental marriage. The author of the article attempts to explain what accompanying is, what issues should be discussed during meetings with the spouses in the initial years of marriage and what subjects should actively participate in assissting young spouses.
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The spirituality is the content of faith, expressed in its living experience, said the father Dumitru Stăniloaie. The richness and the non-similar beauty of the orthodox spirituality, we find from its uncountable particularities. One of these is the icon. In the most limited sense of the word, the icon indicates the descent of God in the world and the participation on man to the divine life, so the holiness achievement must constitute a perpetual impulse for believers to follow the example of those represented in icons. Therefore, the icon is one of the aspects of the divine revelation and of our communication with God.
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The article begins with a description of the most important social determinants of the present time. The author claims that consumer culture is nowadays the key factor in shaping our society. Subsequently, the article discusses various forms of pastoral work that can function in modern society. The three main types can be described as complete conformity, partial conformity and contestation. The first type assumes that the Church should conform to the modern world both in terms of values and working methods. The second one assumes that the Church should conform to the modern world only in term of working methods, but still adhere strictly to Christian ethics and axiology. The last type assumes that the Church should radically distinguish itself from the modern world in term of ethics, values and also modus operandi. In the author’s opinion, only the second and third options are worth considering.
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The reactivation of the Catholic Action (CA) in Poland, which ended its activity in 1939, would have not been possible without the pre-war structures of this secular Catholic organization. Although the break in the existence of this organization in Poland lasted nearly 60 years, but the old form of activity, program and many of its works encouraged the Polish Church, by the initiative of John Paul II, to revive this entity. This article outlines the ideological basis for the creation of the first Catholic Action in the world. Its main organizational forms are also presented in the article, and at the same time, the similarity between the pre-war structures of CA in Poland and their Italian prototype. The last part of the paper outlines the process of creating pre-war structures of the Catholic Action in Poland, its legal basis and areas of activity. Althaough after the Second Vatican Council, there was another perception of the laity in the world, and its role in the Church increased, but the pre-war Catholic Action became a basis for creating a new organization in Poland. The reactivated Polish CA took on a rather traditional model, preserving the institution of the Church assistant as a secular liaison with the hierarchy of the Church.
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Renaissance, with regard to the use of sacramental signs is a return to the tradition of the Church and reaching the spiritual practices known and used for generations in their lives of faith. Novelty is the idea of prayer for deliverance, which at the diocesan level would help people experiencing demonic influences. The individual use of sacramentals and the activities carried out by the center are the concrete help in the fight against evil spirits.
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The author of the article discusses the most important questions of the lay people’s spirituality according to Saint Augustine. Не particularly focuses on the relation to the world and that’s why he analyzes the connection of Augustine with Manichaeism. Не proves, on the basis of philosophical dialogues that the ideology of this sect did not have a long-lasting effect on the thinking of the saint. Platonic dualism had a greater importance in this case. Augustine emphasizing the goodness of the creature did not appreciate the just autonomy of creatures enough.
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Evangelization was known over centuries and well know in the history. First sending off the apostles, has characteristics of the proclamation of the Good News. Several Church’s documents tried to define the process of evangelization and to give it a new meaning. The first document is the Decree ad gentes on the mission activity of the Church of the Second Vatican Council, in which we read, that Christ was sent “to reveal and to communicate the love of God to all men and nations”82. The mission ad gentes is concerned about those who never heard about Christ. Postsynodal Magisterium of the Church more often indicates that every baptised person is called to proclaim the Good News. The new evangelization means proclamation of the salvation in new way, it means to go out to modern man with modern forms and means of communication. Yet the most effective is one’s personal experience. This article shows an outline, concepts and attempts to define new evangelization in the light of the available materials, with particular attention to the Church’s documents which treat new evangelization in different perspectives. Then taken into account are the recipients of the Good News.
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Rodzina jako „Kościół domowy” ma pewne rysy Kościoła powszechnego, ponieważ jest wspólnotą sakramentalną i duchową. Wspólnota sakramentalna wynika przede wszystkim z sakramentu chrztu i małżeństwa. Rodzinę nazywamy w pełnym tego słowa znaczeniu „Kościołem domowym”, ponieważ w niej spełnia się najważniejsze zadanie Kościoła – pierwsze przepowiadanie Dobrej Nowiny oraz odzwierciedla życie wspólnoty. Zasadnicze znamię „Kościoła domowego” stanowi wspólnota. Początkowo jest to wspólnota dwojga, tj. małżonków. Później, wraz z przyjściem na świat dzieci, dojrzewa do wspólnoty kilka osób zgromadzonych i żyjących w imię Chrystusa.
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The article aims at finding successful methods of communication between the Catholic Church and modern man. It points out that methods used in advertising and marketing could and should be used for this purpose. It provides us with basic information concerning brands, communication and strategies. Finally, the article describes how religious congregations could successfully communicate their mission.
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Between October 16th, 2016 and October 16th, 2017 Saint Hedwig’s year was celebrated for the second time in the Metropoly of Wrocław. The 750th anniversary of Saint Hedwig of Silesia’s canonization became an inspiration for announcing this year as Saint Hedwig’s year. She is venerated, among others, as the patron saint of Silesia and of the Archdiocese of Wrocław. It should be mentioned that the first Saint Hedwig’s Year in the Archdiocese of Wrocław was celebrated in the years 1992-1993, during the 750th anniversary of Saint Hedwig’s death. In the article "Celebrations of Saint Hedwig’s Year 2017-2018 in the Wrocław Metropoly" the reasons for declaring Hedwig’s Year and the issues related to its organization were first indicated. Jubilee celebrations took place on several levels: religious, scientific, cultural and social. The International Sanctuary of Saint Hedwig in Trzebnica, where the Patron's tomb is located, was the centre of the celebration. That is why the celebrations which took place there, were highlighted. The indulgence celebrations in the name of Saint Hedwig in 2016 and 2017, connected with the beginning and the end of the jubilee, metropolitan pilgrimages to Trzebnica, of various states, groups, organizations and dioceses, were mentioned.Scientific symposiums and conferences, as well as publications and a catechetical competition, were important elements of the jubilee celebrations. This was discussed further on. Saint Hedwig’s year was also an inspiration for cultural activities. Numerous concerts, artistic exhibitions, as well as parish and monastic festivals took place. On the social level it is worth mentioning that Saint Hedwig was awarded the highest distinction, that is the title of the Honorary Citizen of Lower Silesia CIVI HONORARIO, by the Regional Council of the Lower Silesian Voivodeship, and that the Catholic Association "Civitas Christiana" awarded the International Sanctuary of Saint Hedwig of Silesia in Trzebnica with the Prize of Juliusz Ligoń. During Saint Hedwig’s Year, Archbishop Józef Kupny, the Metropolitan of Wrocław, established the "Medal of Saint Hedwig of Silesia". This is the highest award that will be given in the Archdiocese of Wrocław.
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Our picture of Christian community development in the first three centuries is still dominated by the idea of the so-called house churches. In this view, the mission of the apostles, especially in the cities, had been successful among wealthy citizens: they converted to the new faith and made their city residences available for Christian gatherings. The landlord (pater familias) also became the head of the liturgy. As a result, it had come within the cities to multiple Christian communities and a decentralized building activity. The house church theory thus presupposes a plural Christianity, which builds up from private circles. The article argues that this view is fundamentally vulnerable. It has no basis in the New Testament. The four passages on which Paul allegedly speaks of house churches (Rom 16:5, 1 Cor 16:19, Col 4:15, Phlm 2) have nothing to do with it, because they simply speak about the house community. The entire patristic literature of the first three centuries knows of no house churches. Therefore, it is not surprising that in all the cities of antiquity, including Rome, until well into the fourth century, only one place of the Eucharistic celebration can ever be detected (once one ignores the problem of Christian special groups). Historically, therefore, what Ignatius of Antioch establishes at the beginning of the second century is verified: the basic principle of ecclesiology is that in a city there is always only one bishop, one altar and one Eucharistic celebration. There is thus no private, autonomous liturgy of house churches, but only the episcopal liturgy of all the Christians who live in that city.
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There is a constant need to preach the Gospel to young people in the Church. The Church wants to realize and identify the most effective ways to proclaim the Good News to the next generations. The lesson of religious education can become a place to preach the Good News. Evangelizers can revitalize the school environment through such content, such methods and such dynamics that are inspired by the Spirit of God. Various models of evangelization have been present in the Church since ancient times. This evangelization has always derived from the Word of God. The contemporary evangelist should first realize the situation in which he announces the Word of God and later should use the most appropriate strategy of evangelization. These strategies may be used during catechesis / religious education. Nowadays, it uses many methods of evangelization. One may often encounter the methods developed at the School of New Evangelization. This becomes an opportunity to deliver the message of the Gospel to the new generations and to awaken the joy of faith in them.
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