148 research outputs found
Bronisław Mierzwiński, Ewa Dybowska (red.), Oblicze współczesnej rodziny polskiej, Wydawnictwo WAM, Kraków 2003, 195 s.
Ks. Józef Stalarecenzja822622
Richtungsweisende Merkmale zur Religiösen Erziehung und Bildung im Lehrwerk von Papst Johannes Paul II.
Religious education has shared with progressive education a social agenda that has included issues such as peace, justice, and improved social relationships. Religious education is always carried out in specific social, political, religious and educational conditions. Today we are witnessing the process of denyingontic roots of religion, clash of two main types of vision of the human being and two different concepts of humanism – atheistic humanism and theistic humanism. Despite the negative trends, one can also point out some positive signs of renewed interest in religion and religious education. The undeniable reason for this kind of re-strengthening of the interest in religion was the pontificate of Pope John Paul II. This article is an attempt to show the important features of religious education based on reflection on the teachings of Pope John Paul II. Firstly, the concept of education in relation to God and, subsequently, in relation to the human being (who is the person in relation to God) is introduced. Next, the unique papal dialogue, which is full of faith and love, is presented. Finally, personalism as an essential feature of the educational message of Pope John Paul II is described.Religiöse Erziehung und Bildung haben mit der progressiven Erziehung eine soziale Agenda durchlaufen, die Themen und Fragestellungen wie Frieden, Gerechtigkeit und verbesserte soziale Verhältnisse umfasste. Die Religionserziehung vollzieht sich immer in spezifischen sozialen, politischen und bildungspolitischen Rahmenbedingungen. Wir werden heute Zeugen eines Prozesses, der die existenziellen Wurzeln der Religion negiert und bei dem die zwei Grundtypen des Menschenbildes sowie die beiden unterschiedlichen Konzepte des Humanismus aufeinander prallen – der atheistische und der theistische Humanismus. Trotz der sich daraus ergebenden negativen Trends lassen sich auch einige positive Zeichen eines neu erwachten Interesses an der Religion und an religiöser Erziehung und Bildung erkennen. Zweifellos war das Pontifikat von Johannes Paul II. der wesentliche Grund für das wieder erstarkte Interesse an der Religion. In diesem Artikel wird der Versuch unternommen, bedeutende und richtungsweisende Merkmale für die Religionserziehung zu erörtern, die sich den Reflexionen und dem Lehrwerk der Papstes entnehmen lassen. Zunächst wird das Konzept einer christlichen Erziehung und Bildung in der Beziehung zu Gott vorgestellt, anschließend wird der Mensch als Person – ebenso in seiner Beziehung zu Gott betrachtet. Der folgende Teil befasst sich mit der Erziehung in einem von Glauben und Liebe erfüllten Dialog. Abschließend wird der christliche Personalismus als grundsätzliche Leitidee in der Botschaft Johannes Pauls II. zu Erziehung und Bildung beschrieben
A. Skreczko, B. Grużewski, Nauczanie religii i postawy katechetów Wileńszczyzny, Warszawa – Białystok – Wilno 2008, s. 104
Ks. Józef StalaRecenzja733233
Andrzej Ślusarz, Psychopedagogika rodziny księdza Piotra Poręby, Wydawnictwo UNUM, Kraków 2003, ss. 176
314-31
B. Połeć, Metodyka katechetyczna ks. Walentego Gadowskiego, Wydawnictwo: Poligrafia Redemptorystów w Tuchowie, Tarnów 2002, s. 231
Ks. Józef StalarecenzjaPapieska Akademia Teologiczna w Krakowie. Wydział Teologiczny Sekcja w Tarnowi
Zbigniew Nosowski, Parami do nieba. Małżeńska droga do świętości, Biblioteka "Więzi", Warszawa 2004, 264 s.
Ks. Józef Stalarecenzja822222
J. Szymczak, Sakrament małżeństwa drogą wzrostu Kościoła. Urzeczywistnianie się Kościoła w sakramencie małżeństwa w nauczaniu Jana Pawła II w latach 1978-1987, Wydawnictwo: „Fundacja Pomoc Rodzinie”, Łomianki 2001, s. 228
Ks. Józef StalarecenzjaPapieska Akademia Teologiczna w Krakowie. Wydział Teologiczny Sekcja w Tarnowi
Richtungsweisende Merkmale zur Religiösen Erziehung und Bildung im Lehrwerk von Papst Johannes Paul II.
Religious education has shared with progressive education a social agenda that has included issues such as peace, justice, and improved social relationships. Religious education is always carried out in specific social, political, religious and educational conditions. Today we are witnessing the process of denyingontic roots of religion, clash of two main types of vision of the human being and two different concepts of humanism – atheistic humanism and theistic humanism. Despite the negative trends, one can also point out some positive signs of renewed interest in religion and religious education. The undeniable reason for this kind of re-strengthening of the interest in religion was the pontificate of Pope John Paul II. This article is an attempt to show the important features of religious education based on reflection on the teachings of Pope John Paul II. Firstly, the concept of education in relation to God and, subsequently, in relation to the human being (who is the person in relation to God) is introduced. Next, the unique papal dialogue, which is full of faith and love, is presented. Finally, personalism as an essential feature of the educational message of Pope John Paul II is described.Religiöse Erziehung und Bildung haben mit der progressiven Erziehung eine soziale Agenda durchlaufen, die Themen und Fragestellungen wie Frieden, Gerechtigkeit und verbesserte soziale Verhältnisse umfasste. Die Religionserziehung vollzieht sich immer in spezifischen sozialen, politischen und bildungspolitischen Rahmenbedingungen. Wir werden heute Zeugen eines Prozesses, der die existenziellen Wurzeln der Religion negiert und bei dem die zwei Grundtypen des Menschenbildes sowie die beiden unterschiedlichen Konzepte des Humanismus aufeinander prallen – der atheistische und der theistische Humanismus. Trotz der sich daraus ergebenden negativen Trends lassen sich auch einige positive Zeichen eines neu erwachten Interesses an der Religion und an religiöser Erziehung und Bildung erkennen. Zweifellos war das Pontifikat von Johannes Paul II. der wesentliche Grund für das wieder erstarkte Interesse an der Religion. In diesem Artikel wird der Versuch unternommen, bedeutende und richtungsweisende Merkmale für die Religionserziehung zu erörtern, die sich den Reflexionen und dem Lehrwerk der Papstes entnehmen lassen. Zunächst wird das Konzept einer christlichen Erziehung und Bildung in der Beziehung zu Gott vorgestellt, anschließend wird der Mensch als Person – ebenso in seiner Beziehung zu Gott betrachtet. Der folgende Teil befasst sich mit der Erziehung in einem von Glauben und Liebe erfüllten Dialog. Abschließend wird der christliche Personalismus als grundsätzliche Leitidee in der Botschaft Johannes Pauls II. zu Erziehung und Bildung beschrieben
New Challenges for the Catholic Vision of the Vocation of Women and Men
At the turn of the 21st century, the ethical boundaries have been demolished in a dramatic way, especially in reference to the broadly understood human sexuality. An intensively promoted materialist anthropology connected to the reductive vision of human sexuality and sexual life, has created the foundation for anew ideology. Gender theory finds itself well in the postmodernist context, where multi-dimensional determinist conditioning, relativism and temporality of all human intellectual property are highlighted. The Traditional categories as femininity, masculinity, and heterosexuality were rejected and treated as mere archaic stereotypes. According to gender ideologists, in order to prevent discrimination one has to finally start the deconstruction of a patriarchal regime and replace it with anew, egocentric and hedonistic culture. The author of this article presents new challenges for the Catholic vision of the vocation of women and men highlighting the deconstruction of the biological sex, a new anthropology and the far-going transformations in the consciousness, social, cultural and political activity on an international scale.At the turn of the 21st century, the ethical boundaries have been demolished in a dramatic way, especially in reference to the broadly understood human sexuality. An intensively promoted materialist anthropology connected to the reductive vision of human sexuality and sexual life, has created the foundation for anew ideology. Gender theory finds itself well in the postmodernist context, where multi-dimensional determinist conditioning, relativism and temporality of all human intellectual property are highlighted. The Traditional categories as femininity, masculinity, and heterosexuality were rejected and treated as mere archaic stereotypes. According to gender ideologists, in order to prevent discrimination one has to finally start the deconstruction of a patriarchal regime and replace it with anew, egocentric and hedonistic culture. The author of this article presents new challenges for the Catholic vision of the vocation of women and men highlighting the deconstruction of the biological sex, a new anthropology and the far-going transformations in the consciousness, social, cultural and political activity on an international scale
The Family Communio Personarum and Upbringing
Not only are marriage and the family, natural and religious institutions but, above all, they are communities of persons fulfilling their personal calling. However, communio personarum does not only result from the natural relations, but is a consequence of faith, which unites family with Jesus Christ. This article will present the pedagogical consequences of acknowledging the family as communio personarum, including the fact that every family is a privileged place of upbringing and parents, who bestowed the gift of life upon their child, have been gifted with a wealth of upbringing skills. The marital relation, as a “me” and “you” relation, constitutes the foundation for other family relations, as well as the everyday educational support for the child. Parents, however, accompany their children in forming their mature personality and religiousness.Not only are marriage and the family, natural and religious institutions but, above all, they are communities of persons fulfilling their personal calling. However, communio personarum does not only result from the natural relations, but is a consequence of faith, which unites family with Jesus Christ. This article will present the pedagogical consequences of acknowledging the family as communio personarum, including the fact that every family is a privileged place of upbringing and parents, who bestowed the gift of life upon their child, have been gifted with a wealth of upbringing skills. The marital relation, as a “me” and “you” relation, constitutes the foundation for other family relations, as well as the everyday educational support for the child. Parents, however, accompany their children in forming their mature personality and religiousness
- …