Studia Pastoralne
Rocznik Wydziału Teologicznego UŚ

PSYCHOLOGICAL AND SOCIAL CONDITIONS IN PREACHING THE WORD OF GOD.
Summary
God speaks to a man and at the same time speaks to him through the other person. We are, therefore, within the realm of interpersonal relations. Hence while talking about preaching the Word of God one has to pay attention to circumstances and rules of interaction of the preached Word of God on a listener’s reason, will and emotions as major receptors of the content of the church preaching and at the same time as factors of the act of a personal faith. Such a preaching of the Word of God results from its purpose, securing both the personalistic and ecclesiastical character of the preaching. Therefore in the preaching of the Word of God a vital role is performed by a social community. Experience shows that even a solid intellectual and religious formation does not suffice for a proper shaping of the attitude of faith, if one does not have a proper support in an environment of one’s life. Hence the preaching cannot escape sociological conditions and be restricted only to transmitting an orthodox Christian teaching. Preaching the Gospel in the community of the faithful should be supported and intensified by a communal experience of this church community of faith.

EFFECTIVE EVANGELISATION EXEMPLIFIED IN LIFE AND ACTIVITY OF SAINT EUGENE DE MAZENOD (1782–1861)
Summary
In the post-synodal apostolic exhortation on the formation of priests in the circumstances of the present day Pastores dabo vobis, John Paul II described the new evangelisation as the most important and urgent task of the Church at the end of the second millennium. Therefore it calls for a new zeal, new methods of preaching and giving testimony to the Gospel”, and most of all a new involvement of priests. A priest who combined all these factors was Eugene de Mazenod, the founder of the Missionary Oblates of Mary Immaculate. The testimony of his life and activity, in spite of the time that had passed, may be very inspiring even today. First of all it is because the 19th century France is not that different from the contemporary Western civilisation, especially when we realise, that the ideology of the French Revolution is the source of many contemporary cultural trends. Second of all, it is because in his activity one can find all the conditions of the effective evangelisation: a personal experience of salvation, ability to assess reality from the Gospel point of view, an apostolic zeal as the manifestation and testimony to love and propagating the spirituality of communion. John Paul II himself was convinced about exceptional values of this saint and found in him the example and the advocate of evangelisation of our times.
Keywords: apostolic zeal, effective evangelisation, Eugene de Mazenod, experience of salvation, signs of the times, testimony of love, the sense of community

Christian family as a community of faith and evangelization in the teaching of pope Francis
Summary
In his teaching Pope Francis often emphasizes that the most important duty of the Church is preaching the Gospel. Its proclamation is a sign of maturity of the Church community. However in many situations it should have missionary character. Francis reports that in a secularized world all baptized people are called to give the testimony of faith. He believes that people learn the Gospel within families first and then they would proclaim it to the world. Pope Francis perceives the family as an environment of faith and evangelization. He indicates that raising awareness of Church in this aspect is confronted – especially in the western cultural and social context – with attacks against families which can fulfill their duties facing difficulties.
This aspect is raised in the first part of the article. In the second part, on the social and cultural background teaching of Pope Francis about the role of family as a community of faith and evangelization is presented.

LA FORMAZIONE ALLA VITA COMUNITARIA – I SACERDOTI E SEMINARISTI NEL MOVIMENTO DEI FOCOLARI.
Riassunto
Questo contributo mette in evidenza il frutto dell’esperienza educativa del Movimento dei Focolari nel settore della formazione dei preti e dei seminaristi. Il Movimento dei Focolari fondato nel 1943 in Italia da Chiara Lubich (1920–2008), è presente in oltre 160 paesi. Il suo scopo specifico è l’unità della famiglia umana (cf. Ut omnes unum sint, Gv 17,21). Dalla sua esperienza educativa scaturisce una pedagogia dell’unità. Essa nel processo educativo sottolinea il ruolo fondamentale della comunità e della dimensione relazionale basata sul comandamento di Gesù Amatevi gli uni gli altri come io ho amato voi, nella prospettiva del Che tutti siano uno. La formazione dei sacerdoti e seminaristi del Movimento poggia sulla vita comunitaria (nei focolari per i presbiteri e diaconi focolarini e nei nuclei per i presbiteri e diaconi volontari) auitandosi con i seguenti mezzi:
- la spiritualità dell’unità (comunitaria);
- gli strumenti della spiritualità comunitaria: il patto, la comunione d’anima e di esperienze, l’ora della verità; il colloquio;
- lo stile di vita secondo i sette aspetti, che ordina la vita sacerdotale nelle sue principali dimensioni: la comunione dei beni materiali e il lavoro, l’apostolato, la vita spirituale, la salute, l’armonia dell’ambiente e personale, lo studio, l’aggiornamento e l’uso dei mass media;
- i Centri della spiritualità di comunione per i sacerdoti, diaconi e seminaristi che si trovano nelle cittadelle del Movimento portano una novità. La vita quotidiana dei preti e dei seminaristi è immersa non solo nel contesto della comunità tra di loro, ma in quello di tutta la società multiculturale della cittadella: famiglie, giovani, bambini, ma anche i membri di diverse congregazioni.
Lo scopo principale e – nello stesso tempo – il mezzo della formazione alla vita comunitaria nel Movimento dei Focolari è la mutua e continua carità, che rende possibile l’unità e porta la presenza di Gesù nella collettività.

CULTURAL ACTIVITY IN THE CONTEXT OF FAMILY LIFE
One of the most significant goals of community life and social development is creating and passing on cultural achievements to future generations (Christifideles laici, 44) which in turn makes human life better, both in terms the of individual and the community (Gaudium et spes, 53). The paper presents the results of surveys carried out in order to find the relations between cultural activity and family life, as well as local and parish community life. The project was conducted by the Silesian University and it was supported by the Regional Local Authorities of the Silesian Region. A group of 1030 women was chosen for the survey. Two extreme groups were selected: the first group featured low cultural activity whereas the second group had considerable cultural involvement. The results were compared regarding various aspects of family and community life. The results revealed that, in terms of the priesthood, there is a favorable correlation between cultural activity, family and community life. High cultural activity also improves family life satisfaction and the feeling of security among family members. However, the survey has also revealed that there can be a negative correlation between cultural activity and moral principles concerning marriage and love in the family. The survey results showed the negative influence of liberal ideology. Some liberal principles, such as tolerance, led to accepting uncritically any kinds of divergence including homosexual relations, abortion and divorce. It seems that culture in the broad meaning of the word, with all its aspects and the people involved in particular, lost its basic dimension and depth. This is contrary to John Paul II's preaching that moral principles are fundamental in any kind of cultural activity. The obtained results require further detailed research so that positive aspects and trends in contemporary culture can be examined and highlighted. A new approach to find ways of implementing and respecting moral principles regarding marriage and family should be looked for, since that is the only natural and indispensable environment for the development of any individual.

VEREINIGUNG NINIWA, EINE NEUE GEMEINSCHAFT IN DER KATHOLISCHEN KIRCHE

"DAS SYSTEM DER EVANGELISIERENDEN ZELLEN IN DER PFARREI" - EINE MÖGLICHKEIT ZU EINER ERNEUERTEN PFARREI

FORMATION TOWARDS PARISH COMMUNITY AS THE GOAL OF RELIGIOUS EDUCATION IN SCHOOLS.
Summary
The article entitled „Formation Towards Parish Community as the Goal of Religious Education in Schools” is an attempt to describe the role and meaning of religious education in the process of making the parish into a community. The author proves that the religious education inschools can greatly influence to transform the parish into community and the meaning of catechetical instruction cannot be diminished. This analysis is based on the correlation between the catechetical teachingin schools and the pastoral-catechetical activity in the parish. Fr. W. Osial relates first how the catechetical task of formation towards the community is viewed in the documents of the Church. The documents say that this is one of the six fundamental goals of catechesis. The second part of the article is an analysis of the content and forms of education for the community. Numerous and specific examples of the catechetical activity inschools are presented here and are divided into short and long-term (based on the formation in various religious groups) activities. In the last part the author explores the question of the role of the teacher in the process of drawing the pupils into the parish. The teacher’s attitude is one of the most important factors in influencing the participation of young people in the initiatives directed to them. The teacher’s importance as a role model is also stressed, as well as his personal engagement and openness to the problems of youth.
Keywords: catechesis, catechist, community, parish, religious education in schools

DER PRIESTER IM DIENST DER EINHEIT DER KIRCHLICHEN GEMEINDE.
Zusammenfassung
Die entscheidenden Worte, aus denen die Kirche als Gemeinschaft der Glaubenden und aus denen der einzelne Christ lebt, kann sich die Kirche nicht selbst zusagen. Ein anderer muss diese Worte sagen: Jesus Christus, der im Wort des Evangeliums und in den Sakramenten zu uns Menschen spricht.
Genau das ist der Sinn des priesterlichen Dienstes. Den Menschen – gleichsam von außen – zuzusagen, was sie sich nicht selbst zusagen können. Etwa die Liebe, die Gott uns in der Hingabe seines Sohnes schenkt. Und die Versöhnung, die er uns anbietet. So leuchten an dieser Stelle vor allem die Sakramente der Eucharistie und der Versöhnung auf. „Nehmt und esst, das ist mein Leib, der für euch hingegeben wird”. „Nehmt und trinkt, das ist mein Blut, das für euch vergossen wird”. „So spreche ich dich los von deinen Sünden”. – Im Namen Jesu Christi gesprochen, sind dies Worte, die sich die Gemeinschaft der Glaubenden nicht selbst zusagen kann. Für diese Zusagen braucht es jemanden, der durch das Sakrament der Weihe eigens und objektiv dazu bevollmächtigt wird: Eben den Priester.
Über diese wichtige Aufgabe hinaus kommt dem Priester noch ein weiterer wichtiger Dienst in unserer Kirche zu: Der Dienst an der Einheit. Als geweihter Amtsträger hat der Priester die Aufgabe, dafür Sorge zu tragen, dass die einzelne Gemeinde in die Gemeinschaft der Kirche eingebunden bleibt. Immer wieder gilt es deshalb, über den eigenen Kirchturm hinaus zu blicken und im Glauben, in der Hoffnung und in der Liebe mit der Weltkirche verbunden zu sein und aus ihrem Glauben den eigenen Glauben zu stärken.