Studia Pastoralne
Rocznik Wydziału Teologicznego UŚ

CATECHESIS ABOUT CAIN’S SIN UPON PERISCOPE FROM GEN 4,1-16.
Summary
Cain selfishly negated differentiation in the world, which was established by God. He lacked an appropriate relationship with himself. He didn’t overcome evil tendencies, didn’t gain control over sin and allowed himself to commit murder. Breaking our relationship with God leads to injustice in relations with others. Even after his sin, God attempts to re-establish dialogue with Cain, who however again turns out to be hardened toward God’s voice. For his sin he is cursed and outcast. God still promises him protection and places a mark upon him. Because He wants the conversion of the sinner more then his death. God gives him a chance for transformation.

L`OMELIA NELLA CELEBRAZIONE DEL RITO DELLA RICONCILIAZIONE E PENITENZA
L`omelia costituisce una parte integrale e molto importante del rito della riconciliazione. La fonte del contenuto dell`omelia sono i testi biblici, previsti dal rito. Il predicatore sceglie i testi e li raggruppa in tre seguenti temi: il richiamo alla conversione, per essere conformi a Cristo; il mistero della riconciliazione; il giudizio di Dio sul bene e sul male. Di tali testi biblici soprannominati, si nutre l`omelia, per far comprendere ai fedeli: la misericordia di Dio, la necessita della riconciliazione, il senso e le dimensioni del peccato, il vero significato della penitenza. La principale funzione dell`omelia consiste soprattutto nel sottolineare l`iniziativa che durante il processo penitenziale prende Dio stesso. L`omelia approfondisce nel cuore dei fedeli anche la fiducia, la gratitudine e la coerenza. Essa deve anche mantenere il carattere mistagogico. Ascoltando tale omelia i fedeli potranno sperimentare la riconciliazione che si attualizza nel sacramento, per poter diventare creatura nuova. Per quanto riguarda la forma, l`omelia dev`essere esistenziale, personale e breve.

THE ANTHROPOLOGICAL ASPECT OF THE THEOLOGY OF THE SACRAMENT OF PENANCE AND RECONCILIATION
In our dissertation attention is concentrated on the sacrament of penance and reconciliation. The fundamental aim is to consider the anthropological dimension of this sacrament. The sacrament of penance, like all the sacraments, is a personal meeting between God and an individual person. Its intent and purpose is to restore that individual's relationship to God: that is, the community of life with Him, lost by sin. The sacrament is not only reconciliation with God, but also with the Church and with other people. Man is reconciled with himself, and what is more, with the whole world. The sacrament of penance and reconciliation is a precious gift given man by a God of Mercy, who is the Father of Mercy and the source of all forgiveness. The sacrament is also a challenge for a person to become totally involved in the process of internal conversion. It builds the identity and integrity of a human being. It allows an individual to find himself and his vocation to live the Divine Life. Finally, it remains the only obvious way of an individual's personal development, the aim of which is to reach human holiness. Our responsibility to freedom is also constantly strengthened by this sacrament.

"GEDÄCHTNISREINIGUNG" UND DER NEUE HUMANISMUS IM SINNE VON JOHANNES PAUL II
In der Dissertation "Gedächtnisreinigung" und der neue Humanismus im Sinne Johannes Paulus II. Wird ein im Titel signalisierter Problem besprochen. Der Humanismus, der dem Menschen mehr Menschen zu werden hilft, wird zur Basis für die Be-gegnung aller Menschen guten Willens, der verschiedenen Religionen, Traditionen und Kulturen.
Die Aufnahme des Dialogs mit verschiedenen Partnern überzeugt, dass die Kirche offen und bereit ist mit allen Menschen guten Willens mitzuwirken; überzeugt aber auch davon, dass es wahrhaftige Schwierigkeiten gibt, die die Menschen teilen. Die Geschichte der gegenseitigen Kontakte zwischen den Menschen der verschiedenen Religionen und Kulturen kennt beidersei-tige Fehler und Unrecht. Der authentische Dialog, der seine Quelle im christlichen Glauben findet, fordert die Handreichung und die Bitte um Verzeihung. Johannes Paul II. hat die nicht für alle verständliche "Gedächtnisreinigung", die Anerkennung der Schuld von den Söhnen und Töchtern der Kirche vollzogen und Gott um Verzeihung des Unrechts gebeten. Der Humanis-mus fordert, dass der Mensch immer aufs Neue ein Mensch wird.

THE STRATEGY OF SIN ACCORDING TO THE BOOK OF GENESIS 4:6-7
Summary
This article, analysing the Book of Genesis 4:6-7, describes the process of growth of the human weakness to sin. Earlier, objectionable behaviour prepares the ground for temptation to heavy sin. It is a process that takes on its intensity and strength and which gradually shows the Man the way to evil. Sin, and more precisely the temptation to sin is patient and as in the description of conversation between God and Cain, it stands by the door to person’s heart (will). In attribution of Man is the decision of opening the door (acceptance on evil).
The text Gen 4:6-7 that can be an (later?) attempt to solve this tragic ending of the story about Cain and Abel (Gen 4:1-16), was given to a contextual analysis. Next, there was made a syntactic and semantic study over the formula hatthat rowec, being the example of connecting the grammatical anomaly with an unusual as for the Old Testament terminology. The last part of the article is the discussion the theological and psychological meaning of Gen 4:6-7.