Studia Pastoralne
Rocznik Wydziału Teologicznego UŚ

THE PRESBYTERIAT IN SERVICE OF A COMMUNION IN LIGHT OF THE POST-COUNCIL TEACHINGS OF THE CHURCH.
Summary
Contemporary ecclesiology postulates: „the Church as communion might be more clearly understood and concretely incorporated into life” (The Final Report of the Extraordinary Synod). This idea should pervade all actions of presbyters and influence a new style of priesthood. This is confirmed both by post-council teaching of the Church and the teaching of the Church in Poland. It was particularly developed in a post-synodal exhortation Pastores Dabo Vobis (1992) in which John Paul II emphasised that „the ecclesiology of communion becomes decisive for understanding the identity of the priest, his essential dignity, and his vocation and mission”. Other documents of Magisterium Ecclesiae followed this direction. Three documents of the Congregation for the Clergy deserve special attention: Directory on the Ministry and Life of Priests (1994), a letter The Priest and the Third Christian Millennium, Teacher of the Word, Minister of the Sacraments and Leader of the Community (1999) and an instruction The Priest, Pastor and Leader of the Parish Community (2002). Among Polish documents there are two written by the Second Polish Plenary Synod that deserve special attention: Needs and Tasks of a New Evangelisation at the Break of the Second and the Third Christian Millennium and Priesthood and Consecrated Life as Community of Life and Ministry with Christ. The documents emphasise that a priest should always remember that he „sanctifies himself by his care for a community which had been entrusted to him. This care should be manifested in being with a community and in a community”. Therefore the synod suggests that „in nominating parish priests one should take into account not so much and not only seniority and achievements but practical pastoral skills, especially the ability of team-work and a social sensitivity”.

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

Methodology of promoting the Spirituality of Communion in the Light of “Novo millennio ineunta” and the letter of John Paul II to priests for Holy Thursday 2005, “A Formula of Consecration: A ‘Formula of life’”
Summary
At the close of the Great Jubilee of the Year 2000 in his letter Novo millennio ineunte John Paul II pointed at pastoral priorities and paths to follow (compare: NMI 29-41) to make the Church the home and the school of communion. He issued a strong warning against the temptation of activism: “Before making prac-tical plans, we need to promote a spirituality of communion […]. Let us have no illusions: unless we follow this spiritual path, external structures of communion will serve very little purpose. They would become mechanisms without a soul, ‘masks’ of communion rather than its means of expression and growth” (NMI 43). It follows that promoting the spirituality of communion should be “the guiding principle of education wherever individuals and Christians are formed, wherev¬er ministers of the altar, consecrated persons, and pastoral workers are trained, wherever families and communities are being built up” (NMI 43). According to the pastoral priorities defined by the Pope, the perspective of sainthood can be related to the attitude of “believing”; the priority of prayer can be associated with “remembering”; the sacrament of reconciliation with “forgiving”; listening to the word of God with “receiving”; Eucharist with “giving thanks”; the priority of grace with “giving”; preaching the word of God with “going out”. Similarly, following the suggestion made by John Paul II, a tool to implement the spirituality of com¬munion can be “a formula of life” hidden in the words of the consecration: “to take bread in one’s hand” is to let the Holy Spirit lead us especially in prayer; “saying the blessing” means to listen; “broke” means to be purified; “giving bread away” means to evangelize; “this is my Body” means to create communion; “take this, all of you, and eat of it” means to spread mercy; “do this in memory of me” means to love by the love of Christ and in the power of the Spirit of God. Following the said attitudes, we have become promoters of the spirituality of communion on the basis of which we are able “to make the Church the home and the school of communion” (NMI 43).

Youth under multiple Manipulation
Summary
The publication focuses on the manipulation of today’s youth as well as of their affairs. The first area concerns multiple methods of “attracting” young people to secular culture and pseudoculture. This is caused primarily by social fashion factors. It is also a strong area of nearly complete demoralization. The second area concerns medialization of the youth. This world appears in the media as a world of “computer people” and participation in “the network”. This applies above all to Facebook. The publication refers to earlier works by Ben Mezrich and Even Baileyn. Another important element of taking control over young people today is the area of economy. The author highlights the fact, that young people enter the labour market with greater difficulties compared to the older generation. This generation is seeking for livelihood and development in their work. Changes in the area of economy are forcing young people to reject the fixed both post-Marxism, and Taylorism, since both of them are ruthless for the young people. This is mainly due to the economic manipulation to which young people are powerless.

CATECHESIS INTRODUCING THE CHILD TO THE SACRAMENTS OF PENANCE AND OF THE EUCHARIST IN THE LIGHT OF THE POST-VATICAN II DOCUMENTS OF THE CHURCH
The reflection taken up in this article shows that the documents of the Church which have been published after the II Vatican Council are a rich source of information concerning the preparation of children to the Sacrament of Penance and Reconciliation and to the Sacrament of the Eucharist. In Church teaching after the Council we find not only indicated the content, which should be present in the preparation of children to Penance and the Eucharist, but also its forms and method. The documents of the Church generally outline a certain program or direction of sacramental formation, so the demands given need to be supplemented by a catechetical and pastoral reflection, which would lead to more detailed and practical suggetstions, possible to use in pastoral and catechetical ministry. Although each elaboration must take into consideration elements that are characteristic for the introdution formation of the child to the reality of Penance and the Eucharist, which - in accordance with requirements given in the Church documents after the Council - regard above all the following issues:
- the preparation of children to the Sacraments of Penance and of the Eucharist takes place through a number of stages, which can be called: far, close and direct;
- the formation of penance and eucharistic attitudes begins already in the first months and years of the children's lives, thus the important role of parents and family;
- in the process of introducing children to the reality of Penance and the Eucharist initiation catechesis has a principal role;
- on each of the stages of preparation one has to take into consideration the situation of the catechized, the level of personal development and family environment.

The Church’s Commitment to Religious Inclusiveness in Teaching and Learning Theology at the University Level in South Africa
Summary
One of the major tasks facing Catholic theological education at the undergraduate level nowadays is that of helping to equip the churches and their leadership to respond to the growing raise of globalization, multiculturalism, religious diversity, and multiple religious belonging. In this new context, the Catholic institutions of higher education are required to help their students gain a competent knowledge of the non-Christian religions and develop a genuine openness to work with “others” for peace and unity in the world. The Catholic institutions should help future church leaders to overcome their ignorance about the other religions and thus understand better God’s self-revelation in the one salvation history, especially recognizing the unique and universal role of Christ in it.
The article firstly describes the contemporary context of religious diversity which creates new opportunities for the church to engage with religions. It defines “religious inclusiveness” not as a form of religious syncretism (incorporation of some doctrines, moral rules, myths, rituals or practices of other religions) but as a theological approach that gives equal attention to two essential Christian convictions: God’s love is universal and therefore reaches other believers; and God’s love is particular and is made visible in Jesus. The author argues that the idea of religious inclusiveness is not new; in fact it goes back as far as early Christianity, finds support in the documents of the Second Vatican Council, and is present in the post-conciliar magisterium, especially in the apostolic constitution Ex corde Ecclesiae (1990) by Pope John Paul II.
In its further stage, the article pays attention to practical ways of implementing education for religious inclusiveness at the undergraduate level in Catholic institutions of higher learning by analysing a number of important areas: the urgency of theological education for religious inclusiveness; the significance of courses on interreligious dialogue; studying theology from a comparative perspective and other faiths’ spirituality; and testing theological studies through praxis and dialogue of life. The analysis ends by attempting to apply the above practical ways of teaching and learning theology to the South African context of religious plurality.

CATECHUMENATE FOR MARRIAGE.
Summary
After the restoration of catechumenate in the Church its ideas are still more often applied in a post-baptism formation according indications presented in the 4th chapter of the Rite of Christian Initiation for Adults. New suggestions appeared for marriage preparation since it should be similar to catechumenate.
The main rules of catechumenate are considered in this text concerning Christian formation and applied to an initiation to the „Church of the home”. The last should be analogous to Christian initiation, being the pre-marriage catechumenate, as is shown in Familiaris consortio. It is possible to fulfill all the required periods, degrees and celebrations during one year, as it is in formal catechumenate.
The article presents pastoral and liturgical foundations for such a formation.

FAMILY CATECHUMENATE IN THE DOMESTIC CHURCH
Summary
In the present article the role of the „Church of the Home” in the exhortation Familiaris consortio is analysed in the aspect of Christian initiation defined in the post-Council Rite of Christian Initiation of Adults (Ordo initiationis christianae adultorum). The Christian initiation has a special character in the life of family, because Christian parents in the sacrament of Matrimony are consecrated to educate their children in a really Christian spirit. The Church that is a community united in the Holy Spirit – koinonia – is realized in the dimension defined by the terms martyria, leiturgia, diakonia and similar it is in the Church of Home.
In the history of the Church we find the two basic forms of introducing new members into the Christian community. The first one is the catechumenate of adults who personally, consciously accepted the Gospel. This is a process aiming at accustoming them to Christian life stage by stage (cf. OICA 4), and leading to receiving the sacraments of initiation along with the mystagogy accompanying them. The other form is accustoming children who were baptized in infancy to Christian life; this is done parallel to their biological, social, psychological and spiritual development. This process also happens gradually as a natural element of educating children in a Christian family, and it is called „family catechumenate”. Here is the place of preparation children for receiving the sacraments of the Eucharist and the Confirmation.

Liturgical rites of the anniversary of marriage
Summary
The paper presents the development of liturgical rites related to the Wedding Anniversary. It reveals the process of evolution of marriage rituals: from domestic rituals to wedding ceremonies celebrated in churches. Post-Tridentine Roman Ritual (1614) as well as its complements introduced at the beginning of the 20th century (1913 and 1925) did not include jubilee celebrations. Wedding anniversary celebrations were finally added to the Roman Ritual in 1952.
Pius V’s Roman Missal did not include rites of anniversaries. Only the Missal of John XXIII on the occasion of the 25th and the 50th wedding anniversary indicated votive Mass formulas: De Sanctissima Trinitate, De Beata Maria Virgine including the additional oration from Pro gratiarum actione. The celebration was to be concluded with the prayer over the spouses, included in the Roman Ritual.
The first edition of the post-conciliar Ordo celebrandi matrimonium (1969) did not contain any reference to the anniversary. Editio typica altera (1991) provided the appropriate formulas of the Mass and blessings based on De bendictionibus (1984). Polish editions of the Sacrament of Marriage rites preserve the traditions of the hymn Veni Creator and the binding of hands with the stole during the rite of marriage and – similarly – the rite of the anniversary. Further editions of the Missal of Paul VI provide forms of the Mass for the anniversary placing them among ritual masses (1970, 1975) or votive masses (2002).
Liturgical books currently provide celebration patterns for the 25th, 50th and 60th wedding anniversary. They also encourage priests, deacons and lay persons to give blessings on other occasions. The renewal of wedding vows ceremony as an element of the mystagogy of the Sacrament of Marriage is widely practiced in Domestic Church oasis retreats of the Light-Life Movement.

SOCIO-POLITICAL CHANGES AND RELIGIOUS-MORAL EDUCATION IN POLISH SCHOOL
Summary
Crises of education as the result of the "post-socialist disease" has been noticed in Poland, just after the collapse of the socialist system. Observing many existing treats and challenges towards the education, the Catholic Church in Poland have supported the process of religious and moral formation, building it on the basis of the personalistic anthropology. In this article, authors undertake the issue of moral education, which includes: basic norms of Christian life, the formation of conscious, education towards freedom and self-education; as well as religious education, which presents sanctity as the main goal of Christian formation. Responsible undertaking of education of children presuppose close co-operation of parents, teachers and educators.