Studia Pastoralne
Rocznik Wydziału Teologicznego UŚ

CURA PASTORALIS IN THE LIGHT OF A PASTORAL ECCLESIOLOGY OF FATHER FRANCISZEK BLACHNICKI
On 21st of November 2004 is 40 anniversary of announcing a dogmatic konstitution about Church Lumen gen-tium, which endeepening the reflection of Church mistery shows at the same time a base of aftercouncil conception of religious service. It implicates at the same time new understanding of meaning "service", more often expressed by latin cura pastoralis instead of cura animarum. This is the way as father Blachnicki understood religious service. He in his scientifical work and charizmatical intuition undobtfuly foreheaded his epoch, becoming a special kind of prophetic lumen of assimilation and realization of teaching Vaticanum II.
Fr. Blachnicki endeepening ecclesilogy of Vaticanum II and works of contemprorary to him theologists discove-red that an expression koinonia, shows as one of accepting in ecclesiology a very rich reality under the name "Church". That "new picture of Church" became so precious, as it could become a leading picture for pastoral the-ology and religious service, expressing at the same time purpose, subject, aims and methods cura pastoralis of Church. Basing on new vision of Church, the autor of ecclesiological deduction of pastoral theology formulated a principle in a way of acting in the Church: "Church salvation intercession (means religious service), should be cele-brated in this purpuse and in this way to realisation selfgiving God in Christ in word, sacrament and to condition free receiving in together giving in Holy Spirit through faith and love, for personification the community in vertical (with God) and horisontal (with brothers) in visual and effective sign of eucharistic gathering, and a local community in unity with common Church".
Analising theological - pastoral work of fr. Blachnicki, one can state that he reviewed and improved till the end of his life ecclesiological conception of pastoral theology, verifing at the same time his thoughts in practice in Light - Life Movement of a living Church as its founder. He has even suggested a neccessity of creating pneumatological - Christological - ecclesiological tractat of pastoral theology, where a pneumatological vision of Church would be appreciated. That is why one of servant of God suggestion was a proposal to go from service to evangelization. He named it a Copernican turn. In that state it is possible to lead a whole and organic conception cura pastoralis, under-stood as a proccess of building a Church in local community. Reality of Church starts from evangelisation, which iniciates liberation proccesses of people and given environment. Next step is to endeep - by catechumenal formation - to life in ecclesial community (martyria, leiturgia, diakonia). That is why a main conclusion coming from the fact that Church realised in concret, local communities is for fr. Blachnicki a postulate to rebuild a whole religious servi-ce so it would serve the formation of basic communities of christian life in parishes. So it is neccessary to leadin a model of parishal community. To solve this dilemma; how to lead a model of postcouncil parish in life as one cannot build a living community without existing adult ecclessiological communities, the founder of Light - Life Movement showed a part and a chance in contemprorary life for different movements based on a whole and catechumenal for-mation. Fr. Blachnicki realised at the same time that composing model of realisation a parish as a community in Light - Life Movement has a fundamental influence on a style of work and priests life.

FAMILY AS COMMUNION OF LIFE AND LOVE IN THE HOME CHURCH OF LIGHT MOVEMEN.
Summary
Family in itself is the fulfilment of one of the most basic human needs, since a man in his ontological dimension is homo familiaris. It may serve its purpose due to the fact that it is a privileged place of realization of human love and at the same time a place opened to receiving life. Thanks to this family is able to fulfil the need of an emotional bond with one’s neighbours, mutual understanding, security, a desire to have children as well as religious needs, including initiation into mysteries of religious and ecclesial life. In order to meet these aims a family must become „a community of life and love” (KDK 48). The foundation of this community is a communion of spouses with God which in turn will manifest itself in communion between spouses and communion between parents and their children. This personal vision of marriage and a Christian family, based on the idea of father Franciszek Blachnicki, is the aim of the Home Church. For families participating in the movement a nuptial communion is the foundation of communion of the whole family, and from even broader perspective, an opportunity to build an ecclesial community. This is why a family can and should call itself a home Church. In view of the above the basic aspect of the charism of the Home Church was described as „the self-gift in a marriage and a family”. The basis of formation of a marriage and a family is a nuptial spirituality, which is aspiring to holiness together with one’s spouse. The nuptial communion is built through the so called obligations. They are as follows: daily private prayer, daily family prayer, monthly nuptial dialogue, the rule of life and participation, at least once a year, in a formation retreat. Thanks to implementation of these tasks spouses get closer to one another and to God. The obligations are met by a daily effort of spouses and mutual support of other married couples gathered in the circles of the Home Church.

Christian everyday life of lay persons as presented in the writings of father Franciszek Grudniok (1920–1998)
Summary
Franciszek Grudniok’s writings show several aspects of Christian life. Saying prayers and conducting religious practices, which lead to holiness in everyday life, are the major ones. A prayer is described as the foundation of Christian life. Listening to the Word of God and obeying it in everyday life is a special kind of prayer. The author presents a great value of the Word of God in the course of Christian development. An important aspect in Christian life is proper experience of Eucharist and confession as the basic sacraments. These two factors let people develop spiritual life. Next, the paper presents Grudniok’s view on human suffering. It is shown as a kind of mystery which is difficult to describe. The topic was familiar to Franciszek Grudniok. He wanted to present suffering as a treasure of spiritual life. Finally, several forms of spiritual life suggested by Franciszek Grudniok to lay persons are presented. Spirituality of St. Mary, Eucharistic spirituality as well as the spirituality of various Saints are shown in the paper.

DYNAMICS OF EVANGELIZATION IN THE APOSTOLIC EXHORTATION EVANGELII GAUDIUM OF POPE FRANCIS
Summary
In the period from 7 to 28 October 2012 in the Vatican City was held XIII Ordinary General Assembly of the Synod of Bishops on the new evangelization. The fruit of the Synod is the Apostolic Exhortation Evangelii gaudium. According to many observers, it is a programmatic document of Pope Francis, revealing the priorities of his pontificate. Presented reflection is an attempt to make a synthesis of the most important indications of the Pope on evangelizing activity of the Church. These include in particular the following issues: union with Jesus as the primary motive of evangelization, necessity of missionary conversion, evangelization as a joyful radiation, witness of Christian life as the first step of evangelization, the proclamation of the Kerygma as the heart of evangelization, the need for renewal of forms of evangelization.

Does Poland need today the Truth about Freedom and Liberation as proclaimed by father Franciszek Blachnicki
Summary
The truth about freedom and liberation is constantly threatened by a false notion of freedom and an erroneous assumption that freedom is to be found only where there is no external compulsion. According to Father Blachnicki, real freedom is born out of an internal overcoming of a hatred that makes one use violence and abuse as means to an end. Using the Gospel as the starting point he would promote the fight for liberation without violence, using the power of faith, that allows one to give testimony to the truth in every situation. He was of the opinion that actions aimed at the liberation of man should be seen as continuations of the salvific mission of Christ.
In the face of alarming liberal attitudes that reject God’s rules in the name of incorrectly understood democracy it is worthwhile to bring to mind Father Blachnicki’s thesis that it is freedom that leads to liberation, not the other way round. For freedom is not a simple effect of liberation, and external liberation in itself does not guarantee the experiencing of internal freedom.
Thus at the bottom of this pro-liberation pursuit there is an internal liberation which is liberation of man within man carried out in the process of formation of new man. Ultimately freedom is not an ability to do anything, but it is freedom towards Good which is the source of happiness. Man becomes free up to the point of his recognition of the truth and his will is driven by freedom.
Theology of liberation presented by father Blachnicki is the application of theol¬ogy of redemption to solving specific manifestations of enslavement among people of the contemporary era.

DER BEGRIFF DER KATECHETIK IN DER REFLEXION POLNISCHER AUTOREN DER GEGENWART
Im Ausgangspunkt der Analyse steht die Feststellung, dass die neue Situation in der Katechese, die 1990 mit der Rückkehr des Religionsunterrichts (der Katechese) von den Pfarrgemeinden in die Schulen entstand, eine präzisere Bestimmung des Begriffs der Schulkatechese erfordert. Das ist aber kaum möglich ohne ein Nachdenken über den Begriff der Katechese selbst. Der Verfasser dieses Beitrags hat die Versuche der Begriffsbestimmung der Katechetik in den polnischen Publikationen, insbesondere in den Handbüchern der Katechetik, die nach Vaticanum II erschienen sind, aufmerksam verfolgt. Er bedauert, dass diesem Thema sehr wenig Aufmerksamkeit geschenkt wird. Im analy-sierten Zeitraum haben nur zwei Autoren in Polen Versuche unternommen, ihre eigenen Konzepte der Katechetik zu entwickeln: Franciszek Blachnicki und Mieczysław Majewski. Der erste von ihnen suchte die Ergebnisse der keryg-matischen Erneuerung in der Katechese anzuwenden; der zweite tat ähnliches auf dem Boden der anthropologischen Orientierung. Gegenwärtig strömt in die polnische Katechetik eine neue, hauptsächlich aus Deutschland stammende Tendenz, die Probleme der heutigen Katechese nicht im Rahmen der als ein Teil der Pastoraltheologie betrachteten Katechetik, sondern der Religionspädagogik zu erwägen. Der vorliegende Artikel ist ein Versuch, einen Anstoß zur Diskussion über den aktuellen Stand der polnischen Katechetik und über die Perspektiven ihrer Wei-terentwicklung zu geben.

THE TEXT AND MUSICAL OVERTONE OF PENITENTIAL PSALM NO. 51 IN POLISH RELIGIOUS SONGS
In the reservoir of prayers and church songs, Psalm 51, briefly titled The Miserere Psalm or "Prayer of Repentance", has the role of being the most important and popular penitential psalm. Among the many translations of this psalm special meaning was given by the poetic paraphrase of Franciszek Karpiński, which begins with the verse: Bądź mi litościw, Boże nieskończony ("Have mercy on me, O God"). In the last two centuries many melodies were composed for this translation. The melody, published for the first time in 1878 in Krakow in the Śpiewniczek of Rev. Jan Siedlecki, gained a prominent place in songbooks and in oral tradition. Since then, this melody has, with minor changes, been consistently reprinted several times up to the present. The free translation of The Miserere Psalm was also used for a few other songs of penitential character. Among them are psalm songs which in structure and melodic pattern are based on Gregorian psalm tones. The main theological value of the teaching contained in Psalm 51 consists not only in its penitential character. This Psalm also expresses a trustful prayer for forgiveness and beseeches God's help in conversion.

ADAPTATIONS POLONAISES DE L’HYMNE AU SAINT ESPRIT.
Résumé
L’invocation au Saint Esprit – Seigneur et Donneur de Vie est présente de manière particulière depuis le Moyen Âge dans l’hymne liturgique Veni Creator. Dans des recueils de prières et de chants polonais mais aussi dans des discours poétiques on retrouve de nombreuses paraphrases de cet hymne, soit les paraphrases du texte soit celles de la musique. Au début c’étaient des adaptations assez fideles de nouveaux textes adaptés a la mélodie grégorienne, bien répandue dans la tradition des chants d’église en Pologne. Ensuite on cherchait progressivement a traiter avec un peu plus de liberté le texte latin et la mélodie du chant grégorien. Les oeuvres méritant notre attention particuliere sont les élaborations mélodiques du Chant du Saint Esprit de Franciszek Karpiński appartenant a son recueil Chants Pieux de 1792 mais aussi l’introduction d’une nouvelle traduction de l’hymne avec l’incipit: Viens Esprit Créateur. Dans la nouvelle Liturgie des Heures post-conciliaire on retrouve une traduction assez fidele de l’hymne: O, Esprit Créateur, viens! Ce texte adapté a la mélodie grégorienne est devenu une partie intégrale des recueils de chants, de rites et d’autres livres liturgiques. En Silésie il existe une tradition du chant hymnique Viens Esprit Créateur interprété lors des occasions et cérémonies différentes.
Mots clés: chant d’église, compréhension du chant, l’hymne Veni Creator

THE CONTENT OF PREACHING ACCORDING TO THE APOSTOLIC EXHORTATION EVANGELII GAUDIUM
Summary
At the end of the year of faith (24.11.2013) pope Francis announced an apostolic exhortation Evangelii Gaudium. This exhortation contains numerous guidelines relating to preaching, and concerning, inter alia, several instructions regarding the content of preaching. Pope Francis reaffirms the principle of Christocentrism in preaching. „God who revealed his immense love in the crucified and risen Christ” (EG 11), is the centre of preaching the word of God. At the same time the pope confirms the council’s principle, which says that the secondary subject of preaching are existential problems of contemporary people and worldly issues which are to be presented in the light of Christ. For the pope, a preacher is a man who listens to the people of God and knows their problems, a man who contemplates the Word and the people of God at the same time (EG 154). A very wide panorama of problems faced by man, problems with himself, with the others, the community of men and the community of the Church presented by the Pope is a guide for today’s preachers of the Word of God, and at the same time indicates a great insight of pope Francis into the reality which surrounds us.

Intellectual disability as a periphery?
Summary
The Church always took measures for people in need of support and assistance. Teaching successive popes and the Second Vatican Council repeatedly undertook the subject. Recalled by Pope Francis option for the poor it can be read in terms of the existential. Disability because it is often perceived as a form of poverty, physical or mental. Therefore, as the Church’s teaching is the actual practice in this topic? Or the community of the Church with disabilities are full members or rather are created for them to certain groups in advance to determine their dysfunctions? This article addresses the issue of intellectual disability as a special space to proclaim the Gospel. Also tries to answer the question whether this space is not a field mission of the Church.