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Studia Ełckie
|
2020
|
tom 22
|
nr 2
179-188
EN
The church passed on the theme of children who died without baptism, including the miscarried children, the path from hell through the abyss to the hope of salvation – and it is still an open question, topic to discussion. The hope of salvation of these children is a return to the evangelical words of Jesus: „Let the children come to me, do not hinder them; for to such belongs the kingdom of God” (Mk 10,14). Inappropriate pastoral practice was replaced with the funeral rites provided for a child without baptism. It is necessary to intensify pastoral efforts aimed at forming the full awareness of parents and the whole society with regard to the death and burial situation of children who died without holy baptism, mainly miscarried children, which in result will lead to the proper pastoral praxeology.
EN
According to the Department of Foreign Affairs more and more people come to Poland in order to settle here. Although Poland is considered to be one of the least attractive countries in the European Union for incomers, many of them marry Polish citizens, find a job, study or start their own business in Poland. Such people live in big cities as well as in towns, becoming the members of local communities. Some of them are Catholics of various denominations, others are Christians from other Churches, some are non-believers or remain indifferent to any religion. They all, however, constitute a challenge for pastoral care of the family which aims at bringing them closer to Christ. Parish pastoral care priests, as it is indicated in the teaching of the Church, can undertake various initiatives according to the religious or denominational affiliation of the immigrants and their needs. The forms of assistance of pastoral care priests involve satisfying spiritual, psychological and material needs of incomers. However, the main aim of pastoral care is to integrate the newcomers with the local community.
Vox Patrum
|
2010
|
tom 55
597-616
EN
This study offers some examples of John Chrysostom’s pastoral care for non- Greek- speaking peasants who lived around Antioch and spoke Syrian, and also the Goths present in Constantinople who spoke Gothic. The analysis of written sources allowed us to distinguish two main points in teaching the non- Greek- speaking congregation. The first one was based on directing the Word to foreigners in Greek but with a help from interpreters who simultaneously interpreted a homily or catechesis. The second one was based on delegating the teaching to priests or catechists of foreign origin so they could directly address a particular community in their own language. The study also brings to attention the cultural accommodation used by Chrysostom in his homily to Goths. From John Chrysostom’s pastoral experience it can be concluded that, apart from missionary fervour and communication context, not just anyone who was willing could be a keryx. He should show not only a religious zeal, know the Church teachings and the language of people, who he wants to evangelize, but also he should be familiar with mentality, culture and existential reality of recipients of the Word preached.
EN
Christ’s Great Commission: Go out to the whole world; proclaim the Good News to all creation (Mk 16,15) sets before the theologian the question about the place of proclaiming God’s Word and the forms of this proclamation. One of the major places of evangelization today is the virtual world. The aim of the article is an analysis of the content of Internet portals in the Poznań archdiocese. Research makes us realize that 25% of parishes still do not have their own portals. The author draws attention to the need to implement a thoroughly considered visual strategy of the parish, in which an essential role will be played by a presentation of the parish community during liturgy and evangelization activities. The article postulates a constructive communication based on building a message that would shape the conscience of the recipients, but also warns against fi lling the Internet with religious kitsch. The pastor should not treat the portal as a private blog of which he is the author but rather as a platform for pastoral suggestions that can be lived out by the faithful. The overriding goal is to enthuse the potential recipients while proclaiming the Good News to all creation.
PL
Nakaz misyjny Chrystusa: „Idźcie na cały świat i głoście Ewangelię wszelkiemu stworzeniu” (Mk 16,15), stawia przed teologiem pytanie o miejsce głoszenia słowa Bożego i formy przepowiadania. Jednym z ważnych miejsc ewangelizacji jest dziś świat wirtualny. Celem artykułu jest analiza treści portali internetowych parafi i w archidiecezji poznańskiej. Badania uświadamiają, że nadal 25% parafi i w diecezji nie ma własnego portalu. Autor zwraca uwagę na konieczność wdrożenia przemyślanej strategii wizualnej parafi i, w której istotną rolę odgrywa ukazanie wspólnoty parafi alnej podczas liturgii i działań ewangelizacyjnych. Artykuł postuluje komunikację konstruktywną, opartą na budowaniu przekazu kształtującego sumienia odbiorców, przestrzega także przed zapełnianiem Internetu religijnym kiczem. Duszpasterz nie powinien traktować portalu jako prywatnego, autorskiego bloga, ale raczej jako platformę pastoralnych propozycji do realizacji w życiu wiernych. Wszystko po to, by zarazić entuzjazmem potencjalnych odbiorców, niosąc Ewangelię „wszelkiemu stworzeniu”.
EN
The Lithuanians are one of the national minorities in Poland. They mainly live in the Suwałki Region near the border between Poland and Lithuania. This article presents the teaching of the Church on national minorities. It is an attempt to show historical, political, socio-demographic and ecclesial conditions of the pastoral care in the Lithuanian national minority in Poland, especially in the diocese of Ełk where the Lithuanian population is mostly represented. The diffi culties of the Lithuanian national minority are sometimes excessively exposed and publicized by its leaders and not always resolved through dialogue leading to genuine agreement. The author points to a need for building bridges between Lithuanian and Polish Christians and considering pastoral dialogue to be a leading pastoral activity in the Lithuanian national minority.
PL
Jedną z mniejszości narodowych w Polsce są Litwini. Mieszkają oni przede wszystkim na Suwalszczyźnie w pobliżu granicy Polski z Litwą. Niniejszy artykuł prezentuje nauczanie Kościoła dotyczące mniejszości narodowych. Stanowi on próbę ukazania historyczno-politycznych, społeczno-demografi cznych i eklezjalnych uwarunkowań duszpasterstwa litewskiej mniejszości narodowej w Polsce, a szczególnie w diecezji ełckiej, gdzie Litwinów mieszka najwięcej. Czasami trudności litewskiej mniejszości narodowej bywają nadmiernie eksponowane i nagłaśniane poprzez jej liderów, nie zawsze są one rozwiązywane drogą dialogu i prowadzą do prawdziwego porozumienia. Autor artykułu dostrzega potrzebę budowania mostów między wiernymi narodowości litewskiej i polskiej oraz wskazuje na dialog pastoralny jako priorytet działalności duszpasterskiej wśród litewskiej mniejszości narodowej.
PL
The study entitled: La missione del sacerdote nel pensiero del beato don Jerzy Popiełuszko – un martire contemporaneo della Polonia (“The Mission of the Priest in the thought of Bl. Jerzy Popiełuszko, a modern priest-martyr from Poland”) explores the theology of priesthood in the light of the thought and example of Bl. Father Jerzy Popiełuszko. The essay covers the following issues: 1) Fr Jerzy Popiełuszko in the context of the times he lived in; 2) The mission of the priest is to be close to God and to people; 3) The mission of the priest is to proclaim the Good News; 4) The mission of the priest is to minister the Sacraments; 5) The mission of the priest is to nurture hope; 6) The mission of the priest is to die for the Faith. The Author concludes that the phenomenon of Fr Jerzy Popiełuszko, which came into its full force after his martyr’s death, allows us to see him as a clear model for modern priests. The blessed martyr from Warsaw reminds us that sanctity can be attained and lived in all historical contexts. Fr Jerzy also comes across as an exemplar of a very engaged shepherd of souls who walked the path to holiness whilst also working closely with many lay people who showed a special readiness to work with him and solicitude for the good of the Church in a world at war against God, the Church and its priests.
EN
The study entitled: La missione del sacerdote nel pensiero del beato don Jerzy Popiełuszko – un martire contemporaneo della Polonia (“The Mission of the Priest in the thought of Bl. Jerzy Popiełuszko, a modern priest-martyr from Poland”) explores the theology of priesthood in the light of the thought and example of Bl. Father Jerzy Popiełuszko. The essay covers the following issues: 1) Fr Jerzy Popiełuszko in the context of the times he lived in; 2) The mission of the priest is to be close to God and to people; 3) The mission of the priest is to proclaim the Good News; 4) The mission of the priest is to minister the Sacraments; 5) The mission of the priest is to nurture hope; 6) The mission of the priest is to die for the Faith. The Author concludes that the phenomenon of Fr Jerzy Popiełuszko, which came into its full force after his martyr’s death, allows us to see him as a clear model for modern priests. The blessed martyr from Warsaw reminds us that sanctity can be attained and lived in all historical contexts. Fr Jerzy also comes across as an exemplar of a very engaged shepherd of souls who walked the path to holiness whilst also working closely with many lay people who showed a special readiness to work with him and solicitude for the good of the Church in a world at war against God, the Church and its priests.
7
Content available Zastosowanie marketingu relacji w duszpasterstwie
88%
Polonia Sacra
|
2022
|
tom 26
|
nr 1
81-98
PL
Relationship marketing consists in building long-term customer relationships in order to provide the customer with certain values. It aims to satisfy the customer’s needs and expectations as well as creating and fostering his satisfaction. Although the Church is not an organization which provides certain products or services, she can make use of relationship marketing mechanisms in her ministry. Pastoral care uses the segmentation of “customers” - the addressees of the Church’s ministry, on the basis of their needs and their religious conditions. Marketing sciences indicate four stages of relationship marketing: formation, management, evaluation of results and evolution. All of these are used in Catholic pastoral care.
EN
The author analyses the ?Guidelines for Modern Pastoral Work", published by bishop Josyf Slipyja (1892 –1984). The document had a binding canonical authority during the illegal activities of the Greek Catholic Church in the Soviet Union. It provided clear directions to the pastoral practice, operating under harsh realities of the communist regime. It retains its valour for the Church, working under present conditions, in that it opens up a perspective of a dialogue between the Greek Catholics and the Orthodox Christians. It invites to a greater inculturation, facilitates discussions on liturgical matters and points ways to agreements on thorny issues. Careful examination of the document allows the author of this essay to forward a claim that some of its directives retain their usefulness to the Greek Catholic Church even today. To illustrate this point he first sketches a historical context of the document, then describes its structure and content, with special attention to its theological dimension, and finally presents these present pastoral challenges that can be met with the help of theanalysed paper. Particular solutions may be applied to a crisis, preservation of the deposit of faith, pastoral care of faithful, religious practice of the clergy and dialogue with other denominations. The latter was actually quite ahead the ecumenical spirit, sanctioned later by the Second Vatican Council.
EN
Outside their own territories, the Eastern Catholic Churches adopt a variety of pastoral structures, such as eparchies or exarchates. Moreover, there are also parishes that bring together the followers of various Eastern Churches which donot reside within the given territory. The priests of Eastern Churches who exercisepastoral care over the followers, oftentimes participate and serve in the structures of the Latin Church as well. In order to be able to do so, they must have beengranted bi-ritual faculties from Rome, the Holy See.
EN
The final documents from the General Conferences of the Latin American Bishops (CELAM) held in Medellín (1968), Pueblo (1979), Santo Domingo (1992) and in Aparecida (2007) present the fruits of reflecting on the situation of the family in South America, Central America and the Caribbean, as well as its role in the Church and its importance in shaping social life. Consequently, one can speak of a Latin American theology of the family, which draws its impetus from the teaching of the universal Church, and at the same time has specific features. It is distinguished by the emphasis placed on the subjectivity of families in the saving mission of the Church and treating them as a “theological key”, opening the way to getting to know God’s mysteries. It is a practice-oriented theology that gives concrete guidelines to families and their pastors. The character of Latin American theology of the family is influenced by the pastoral context and theological trends, born in South and Central America (liberation theology, indigenous theology and theology of the people). Latin American theology of the family is therefore not a repetition of the contents of the Magisterium of the universal Church, but their original interpretation, taking into account the social situation and the needs of people living in it.
Verbum Vitae
|
2022
|
tom 40
|
nr 2
407-421
EN
The anthropological, cultural, social and religious changes taking place over the last decades have strongly influenced the shape of marriage and family life. By reading “the signs of the times, ”the Church undertakes a reflection on issues related to marriage and the family. In the dimension of the Catholic Church, this reflection is made especially during synods of bishops which yield apostolic exhortations presenting renewed visions of pastoral care. Regarding marriage and family, they are found in John Paul II’s exhortation Familiaris Consortio and Francis’ exhortation Amoris Laetitia. This article addresses the issue connected with mutual relationships between the pastoral concepts contained in these documents. Its presentation revolves around three parts which correspond to the methodology of pastoral-theological reflection: evangelical discernment of the situation of marriage and the family (cairological premise), establishment of pastoral paradigms (criteriological premise) and directions of pastoral solutions (pastoral-praxeological conclusion). The article shows both Amoris Laetitia’s continuation of the concept of pastoral care of families presented in Familiaris Consortio and the originality of thoughts and change of pastoral paradigms in the teaching of Pope Francis.
12
Content available Plenary Council in the Czech Republic (1997-2005)
75%
PL
This article analyses the preparation, process and conclusions of the Plenary Council of the Catholic Church in the Czech Republic held in 1997-2005. The Plenary Council was one of the few manifestations of the collegiality of the Czech Church, because the diocesan synods are not used here as a tool. The Decree on convocation of the Assembly was announced by the Czech and Moravian bishops on 5 July 1997 in Velehrad. The council was also an opportunity for priests and laity in the country to realise their responsibility for the Church and the co-responsibility of the Church for the condition of society. The Council had a preparatory phase (1997-2003), a stage of the 1st Session (July 2003), and a second phase of the Session (July 2005) where the project was completed and followed by the process of post-conciliar steps. Three final messages were the immediate output from the Second Plenary Session: the Message of the Council to the Public; the Message of the Council to the Believers of the Catholic Church and the Message of the Council to Christians in the Czech Republic. The resulting document was published in 2007 under the title The Life and Mission of Christians in the Church and the World. It was a document of a pastoral nature, in no way of a normative nature (no rules were actually adopted despite the work of the commission and the proposals). The Czech situation is described as “post-Christian missionary territory” there and - estimated the course of the conciliar process and of the Council itself - as an introduction of more intensive implementation of synodality in the Czech Church.
EN
The efficiency of pastoral care on emigration depends on many factors. First of all, it is the right diagnosis of the needs of emigrants. However, an adequate response to these needs depends primarily on the pastors and the opportunities available to them in particular parishes. This article analyzes the identity of Polish emigrants living in Great Britain. It describes Polish priests and Polish parishes in the United Kingdom. The analysis provided addresses the questions of age, education, professional activity, the residence of Poles in the United Kingdom, statistical data on the number of Polish children, and – based on the author's empirical research − reflection on the level of their knowledge of the Polish language. The second part of the article answers the questions of age, seniority, and functions performed by Polish priests working in Great Britain. It gives an initial description of Polish personal parishes, focusing on their size, location and infrastructure. The reflection is the starting point for further analyzes of the pastoral care and catechesis for Polish people in the UK.
PL
Skuteczność duszpasterstwa w warunkach emigracji zależy od bardzo wielu czynników. Należy do nich przede wszystkim właściwe zdiagnozowanie potrzeb emigrantów. Z drugiej strony adekwatna odpowiedź na te potrzeby zależy przede wszystkim od duszpasterzy i możliwości istniejących w poszczególnych placówkach. W niniejszym artykule przeprowadzono analizę tożsamości polskich emigrantów w Wielkiej Brytanii oraz przedstawiono profil polskich duszpasterzy i polskich placówek funkcjonujących w tym kraju. W toku analiz udzielono odpowiedzi na pytania o wiek, wykształcenie, aktywność zawodową, miejsce zamieszkania Polaków na Wyspach Brytyjskich, przedstawiono dane statystyczne dotyczące liczebności polskich dzieci, a także − na podstawie własnych badań empirycznych − podjęto refleksję nad poziomem znajomości przez nie języka polskiego. W drugiej części artykułu udzielono odpowiedzi na pytania o wiek, staż pracy, pełnione funkcje przez polskich księży pracujących w Wielkiej Brytanii. Dokonano także wstępnej charakterystyki polskich parafii personalnych, koncentrując się na ich liczebności, lokalizacji czy infrastrukturze. Przeprowadzona refleksja stanie się punktem wyjścia do dalszych analiz duszpasterstwa i katechezy polonijnej w Wielkiej Brytanii.
14
Content available Duszpasterstwo hospicyjne
75%
EN
Although contemporary medicine is able to fight many diseases yet it is helpless in the face of human suffering including cancer. Both the number of people getting infected and death rates are rising. Sadly, the cases of malicius tumour are diagnosed frequently. Medical diagnosis stating “cancer” is always received with a shock, disbelief or even rebellion. It is necessary to emphasize the care for the patients who cannot be cured. The sickness always challenges the state of personal and family equillibrium. This pain often leads to a truthful revelation of a meaning of human existence, which goes far beyond our earthly matters. Death is strictly interfered with life and is inevitably involved in the life of every human being. It demands respect and responsibility, especially from those who are in charge od medical services. It is the hospice movement that helps people overcome their fears and pain in the last stage of cancer.
15
75%
EN
The danger of a generation gap growing bigger makes us pay more careful attention to the old age. Correction of the negative attitudes is both a cultural and pedagogical challenge for all generations. A responsibility for the senior is mainly based on showing them the value of their old age. It is also vital to enable the old to appreciate the hidden advantages and help them resist the temptation of isolating from the other people and also to help them get rid of the sense of being useless and helpless.The presented article was an attempt to review the contemporary problem of the growing number of elderly people in our society. The problem breeds new challenges. We shall not let the group be excluded from the society but we need to find the way to really engage them in the community life. A significant task is also organizing help and respect the dignity which every human being deserves in this way. A transcendental dimension is also worth noticing as for the senior who is also a believer the approach to death is connected with Jesus’ promise of the eternal life.
PL
Niebezpieczeństwo podziału między pokoleniami sprawia, że należy dziś zabiegać o nowy sposób myślenia o starości. Korygowanie negatywnych postaw wobec ludzi w podeszłym wieku jest zadaniem kulturowym i wychowawczym, które spoczywa na wszystkich pokoleniach. Odpowiedzialność za seniorów opiera się na wskazaniu im sensu starości. Ważne jest również, aby potrafili oni docenić ukryte w niej walory i odrzucić pokusę izolowania się od ludzi oraz przezwyciężyli rezygnację i poczucie nieprzydatności i beznadziei.Prezentowany artykuł był próbą spojrzenia na współczesny problem starzenia się społeczeństwa, które domaga się nowych wyzwań wobec narastającej liczby ludzi w podeszłym wieku. Nie można ulec pokusie wykluczenia tej grupy społecznej, lecz należy odnaleźć sposób na ich konkretne zaangażowanie w życiu wspólnotowym. Istotnym zadaniem jest także zorganizowanie dla nich pomocy, aby w ten sposób respektować godność osoby ludzkiej, przysługująca każdemu człowiekowi. Nie bez znaczenia jest również dostrzeżenie wymiaru transcendentnego, gdyż dla wierzącego seniora spojrzenie na śmierć związane jest z zapewnieniem Jezusa o życiu wiecznym.
EN
The article presents the situation of the specific pastoral service after the Second Vatican Council with focus on the pastoral deaf service. At the beginning, the differences between the specific vs specialist pastoral service are clarified, classifying the deaf persons as for the specific pastoral service. Subsequently, referring to the history of the pastoral deaf service, the influence of the Second Vatican Council on the pastoral deaf service formation is analysed, with a particular emphasis on the situation in Poland. The performed analysis of the Council documents concerning the pastoral deaf care has proven carelessness rather than care for this group of people, attending them only with the poor and the sick. The Council has not been also a breakthrough moment for the pastoral deaf service as well as the activities in this field have been a bottom-up process, initiated by dedicated priests and consecrated or secular persons.
PL
W powyższym artykule została przedstawiona sytuacja duszpasterstwa specjalnego po Soborze Watykańskim II na przykładzie duszpasterstwa niesłyszących. Na wstępie wyjaśniono różnice pomiędzy duszpasterstwem specjalnym a specjalistycznym, kwalifikując osoby niesłyszące w zakres duszpasterstwa specjalnego. Następnie na kanwie zarysu historii duszpasterstwa niesłyszących przyjrzano się wpływowi Soboru Watykańskiego II na kształtowanie tegoż duszpasterstwa, ze szczególnym zaznaczeniem gruntu Kościoła w Polsce. Przeprowadzona analiza dokumentów soborowych pod kątem objęcia troską osób niesłyszących wykazała raczej brak troski niż troskę soboru wobec tych osób i zajęcie się nimi tylko przy okazji osób chorych i ubogich. Sobór nie okazał się też momentem przełomowym w dziedzinie duszpasterstwa niesłyszących, a działania na polu tego duszpasterstwa rodziły się oddolnie z inicjatywy gorliwych duszpasterzy, osób konsekrowanych i zaangażowanych świeckich.
17
75%
EN
The article discusses the consequences of birth decline in Germany and other European countries especially for the old-age pension system. Income of old people has to be part of the national income of the same period so that it could be gained through taxes from the active working population. Capital building outside the national borders only can bring little help but it is connected with many risks. The political implication of longer living population and birth decline is that the majority of voters are older than 60 years. But there is no fear of government of the aging people because the interests of old people are heterogeneous.
PL
Durch sinkende Geburtenzahlen und eine steigende Lebenserwartung gerade die Alterssicherungssysteme in Deutschland wie in Polen in finanzielle Schwierigkeiten. Die Probleme sind aber lösbar, wenn die Lebensarbeitszeit verlängert wird, mehr Personen im Erwerbsalter (z. B. Arbeitslose, Frauen) einer Beschäftigung nachgehen und es eine gewisse Zuwanderung von qualifizierten Erwerbspersonen aus dem Ausland gibt. Da die Interessen der älteren Generation heterogen sind, werden notwendige Reformen nicht durch eine Dominanz der Wähler im Rentenalter verhindert.
EN
Religious education takes place mainly in school or in parishes. There it has to deal with children, adolescents and adults. However, with the demographic change ancients are increasingly getting into the focus of religious education. The following text outlines the profile and basics of this kind of religious education for ancient.
PL
Das Alter wird in Gerontologie und Sozialwissenschaften, aber auch in der Kulturindustrie und Werbewirtschaft entdeckt. Auch die Religionspädagogik muss sich damit beschäftigen. Denn dort liegen große Herausforderungen gerade für ein auf Bildung und Mündigkeit abzielendes religiöses Lernen. Der Text entwickelt Grundlinien einer altersgerechten Religionspädagogik
19
Content available remote Von den Hindernissen auf dem Weg des Evangeliums zu den heutigen Menschen
75%
EN
The proclamation of the good news of salvation in Jesus Christ is the grace and vocation proper to the Church, its deepest identity (cf. EN 14). To fulfill its mission, the Church must take into account the socio-ideological context that affects both the shape of the message of the Gospel and creates specific difficulties in communicating the Christian truth to people. They include external obstacles, which the Church cannot directly influence. Among them, an important role is played by postmodernism which, as an ideology, rejects Christianity and promotes moral relativism. Other external obstacles are changes in human attitudes resulting from social processes, such as social differentiation and individualization. Evangelization is also hindered by internal factors, that is, phenomena occurring in the life of the Church and of her members that undermine motivation and dampen enthusiasm for the proclamation of the word of God. These include obstacles such as a promotion of erroneous theological views, shortcomings in interpersonal communication and the passivity of ecclesial communities. The knowledge of the external and internal factors hampering the work of evangelization allows a more conscious and fruitful proclamation of the good news to the people of today.
EN
The apostolic exhortation of Pope Francis Amoris laetitia formulates a number of indications regarding the pastoral care of families. They also apply to so-called marital irregular situations. One of the main principles of pastoral care in such situations is responsibility for man, for his spiritual development. This responsibility requires good pastoral understanding of various situations and accompanying the man on his ways of spiritual development. This article proposes the application of the paradigm of mercy as a principle proper for this kind of pastoral work.
PL
Adhortacja apostolska papieża Franciszka Amoris laetitia formułuje szereg wskazań dotyczących duszpasterstwa rodzin. Dotyczą one także tak zwanych małżeńskich sytuacji nieregularnych. Jedną z głównych zasad duszpasterstwa w takich sytuacjach jest odpowiedzialność za człowieka, za jego duchowy rozwój. Ta odpowiedzialność wymaga dobrego rozeznania duszpasterskiego różnorodnych sytuacji oraz towarzyszenia na drogach duchowego rozwoju. Niniejszy artykuł postuluje przyjęcie paradygmatu miłosierdzia jako zasady właściwej dla tego rodzaju duszpasterstwa.
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