Studia Pastoralne
Rocznik Wydziału Teologicznego UŚ

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.

Baptism as the Sacrament of Faith in statements of John Paul II
Summary
John Paul II often emphasized the role of baptismal spirituality. Some of his state¬ments about baptism were referred to in the study. The Pope reminded us of the meaning of baptism as a covenant of faith. It is closely related to the conversion of man. Faith and conversion are personalistic, because they result from a personal decision of man recognizing Jesus Christ as his Savior and Lord and giving Him his life. Parents and godparents directly influence the upbringing of children and play an important role in the process of forming the life of faith. Evangelization is carried out in the name of the Church, therefore it is directed towards baptism that includes the Church community. Infused with the spirit of the gospel culture becomes an important means of evangelization. Baptism creates a common sacramental plane for all Christ’s followers. It has ecumenical consequences not only in relations between the Churches, but also within many families.