Wyniki wyszukiwania - Biblioteka Nauki

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Teatr i wychowanie (Theatre and Upbringing) Authors: Krzysztof Homa, Justyna Sprutta, Weronika Pudełko, Katarzyna Skulska

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Kalbarczyk A.

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nr 36

277-280

EN

The book Teatr i wychowanie (Theatre and Upbringing) by Krzysztof Homa, Justyna Sprutta, Weronika Pudełko and Katarzyna Skulska presents the history of the theatre, its essence, typology, as well as the role of the theatre in upbringing and therapy, especially for children. This book demonstrates, among others: • Greek mysteries as the beginning of the European theatre, • the history of the theatre in the world and Poland, • the school theatre in the past and present, • the essence of the theatre, as well as theatrical and paratheatrical genres. Moreover, in this book examples of paintings presenting the theatre are displayed. The reviewed book is a multi-author monograph.

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Trema u kaznodziejów. Specyfika i sposoby opanowania

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Kalbarczyk A.

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tom 7

190-204

EN

Phenomenon of a stage freight – no matter how we define it – is a common problem also experienced by preachers. Specific features of preachers’ stage freight is related to its theological connotations. Its source, most of all, is an awareness of the duty to preach the Gospel and priestly responsibility for the Word of God mixed with anxiety of being unworthy of the mission bestowed upon them and an ordinary human fear of failure and embarrassment. Since the sources of preachers’ stage freight are of a theological character, it is also mainly a supernatural level on which it should be dealt with - through prayer, development of a preacher’s spiritual life, openness to the Holy Spirit as well as a constant care of a proper, preliminary and final, preparation for preaching. When it comes to an anthropological dimension it is important for a preacher to develop an internal balance between an emotional tension and a thoughtful assessment of one’s abilities – through affecting a psychic and somatic sphere by an autosuggestion and relaxation techniques. Nevertheless a preacher should remember that a moderate stage freight is almost a necessary phenomenon, since an optimal level of a psychic tension (for a specific person) is good for one’s readiness. After all, what kind of a preacher it would be, if he lacked passion and involvement while preaching!

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Posługa słowa księdza Wawrzyńca Kuśniaka COr (1788-1866)

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Kalbarczyk A.

Poznańskie Studia Teologiczne

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2021

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nr 40

111-129

EN

The beatification process of the Servant of God, Rev. Wawrzyniec Kuśniak, COr (1788 -1866) has become an opportunity to recall and investigate his preaching heritage in the form of 18 preserved sermons for various occasions. In this paper, the sermons were subjected to a homiletical analysis. Most of them were built according to the frame commonly used at that time, the so called proper sermon. Fr. Kuśniak eagerly seeks recourse to biblical and patristic evidence, showing extensive expertise in both the Holy Scriptures and the writings of the Church Fathers. The performed analysis demonstrates clearly that the author is aware of the significance and power of God’s words, and, contrary to many other preachers of his time, does not limit his role in the sermon only to providing illustrations or arguments. He is just as serious about the teaching of the Church. Rev. Kuśniak does not present faith as the sum of a range of dogmas and moral obligations, but tries to show in his sermons God’s economy, oriented towards the authentic transformation and salvation of an individual. The sermons contain many specific references to the lives of his listeners, which renders them practical. This dimension depicts Fr. Kuśniak as committed to his ministry. The message of his sermons seems to still be relevant today, whereas his preaching and pastoral attitude – a role model for the current preachers of God’s words. In the same vein, the preaching of Rev. Kuśniak gives a representative picture of Polish service of the Word in Greater Poland in the first half of the 19th century.

PL

Prowadzony obecnie proces beatyfikacyjny sługi Bożego ks. Wawrzyńca Kuśniaka COr (1788 -1866) stał się okazją do przypomnienia i zbadania jego spuścizny kaznodziejskiej w postaci osiemnastu zachowanych jego kazań na różne okazje. W niniejszym artykule zostały one poddane analizie homiletycznej. Większość z nich zbudowana jest według powszechnie stosowanego w tamtych czasach schematu tzw. kazania właściwego. Ksiądz Kuśniak chętnie posługuje się dowodem biblijnym i patrystycznym, wykazując się znakomitą znajomością zarówno Pisma Świętego, jak i pism Ojców Kościoła. Widać przy tym wyraźnie, że zdaje sobie sprawę z wagi i siły słowa Bożego, i w przeciwieństwie do wielu kaznodziejów jego epoki nie ogranicza jego roli w kazaniu tylko do ilustracji czy argumentu. Równie poważnie traktuje kościelne nauczanie. Nie przedstawia wiary jako sumy dogmatów i nakazów moralnych, lecz stara się ukazać ekonomię Bożą ukierunkowaną na autentyczną przemianę i zbawienie człowieka. Jego kazania zawierają wiele konkretnych odniesień do życia słuchaczy, co sprawia, że są one życiowe. Ten wymiar ukazuje go jako zaangażowanego duszpasterza. Przesłanie jego kazań wydaje się nadal aktualne, a jego postawa kaznodziejska i duszpasterska mogą stanowić wzór do naśladowania dla dzisiejszych głosicieli słowa Bożego. Przepowiadanie ks. Kuśniaka daje też pewien obraz polskiegokaznodziejstwa w Wielkopolsce w pierwszej połowie XIX wieku.

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The Protestant Homiletics Approach toward Preaching on the Internet

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Kalbarczyk A.

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nr 37

77-88

PL

Obecność kazania w cyberprzestrzeni domaga się teologicznej interpretacji i klasyfikacji. Po stronie ewangelickiej panuje przekonanie, że tradycyjna homiletyka nie jest w stanie sprostać temu wyzwaniu, dlatego trzeba stworzyć nową homiletykę, homiletykę dla Internetu. Niniejszy artykuł omawia propozycję takiej homiletyki. Opiera się ona w dużej mierze na paradygmacie kazania jako „otwartego dzieła sztuki”, przejętego z homiletyki estetycznej Gerharda M. Martina. Propozycji tej towarzyszy też przekonanie, że dzisiejsza sytuacja pozwala na traktowanie Internetu nie tylko jako medium, lecz także miejsca, w którym urzeczywistnia się Kościół. Wspólnotę gromadzącą się wokół kazania w sieci traktuje się więc jako wspólnotę kościelną. Takiego rozumienia zarówno Kościoła, jak i kazania nie akceptuje strona katolicka, według której w przestrzeni wirtualnej nie mamy do czynienia z autentycznym kościelnym przepowiadaniem. Wszelkie formy kaznodziejskie w Internecie nie powinny być zatem przedmiotem badań homiletyki, lecz teologii mediów.

EN

The presence of the sermon in cyberspace requires an in-depth theological interpretation and an appropriate classification. Evangelicals maintain that traditional homiletics is not able to meet this new technological challenge, thereby they call for creating a new homiletics, i.e. the one crafted for the Internet. This article outlines the proposal of such homiletics and discusses it thoroughly. This new approach toward Gospel preaching stems from the paradigm which perceives the sermon as an ‘open work of art’, adopted from Gerhard M. Martin’s aesthetic homiletics. Its supporters claim that the current situation allows for considering the Internet not only as a medium, but also a place where the Church is realized. Thus, the community gathered online around the sermon is treated as an ecclesial community. However, the Catholic Church does not accept such an understanding of both the Church and the sermon. In their view, in a virtual space the authentic preaching of the Church cannot be performed. Therefore, all forms of preaching on the Internet should not be researched by homiletics, but media theology.

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Celebracja homilii w kontekście celebracji Eucharystii i niedzieli

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Kalbarczyk A.

Colloquia Theologica Ottoniana

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2012

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nr 1

63-80

EN

The homily is part of the liturgy, because – like every liturgical act – requires celebration. To justify this thesis homily was placed in the context of the celebration of the Eucharist and the Lord's Day. Quoted Church documents speak clearly about homilies belonging integral to the liturgy. It is linked to both its content and function. The homily is a celebration, because celebration of the liturgy of the word, part of which it represents. Both parts of the Mass – Liturgy of the Word and the Liturgy of the Eucharist – are closely related. The priest holding the Eucharist is the celebrant, both when he „breaks the bread for us”, and when „explains to us the Scriptures” (Eucharistic Prayer V). Preacher is therefore celebrant homily preached by him. The fact that the homily is an integral part of the liturgical celebration, related to the legal requirements according to which there is a duty of preaching the homily at all Masses with a congregation on Sundays and holidays. Since Sunday homily is obligatory (weekdays only recommended), it means that it is an essential element of the tour, celebrating the Christian Sunday. Sunday Eucharistic gathering is at the table of brotherhood word and the Eucharistic bread. The homily is part of the banquet feast of words and should be. It is „the food necessary to sustain the Christian life” (IGMR 65), because nothing festive meal "should be” a faithful celebrates the living presence of the risen Lord. Feeding the bread of the word for them is just as important and necessary as the reception of the Body of Christ. At the end of the article is given, what is the celebration of the homily, which ultimately can be divided into the following formula: preaching to celebrate, celebrating proclaim – in fact the liturgy and the preaching is (all), the liturgy is preaching.

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Teologia dziecięca jako kulturowa forma teologii

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Kalbarczyk A.

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nr 16

131-140

EN

The crisis of the Christian tradition in contemporary societies revealed, among other things, the importance of religious education of the young generation. Recently in this area a demand has occurred to treat children, during conversations with them about God, as fully fledged theologians doing so-called child theology. This term is interpreted in three ways: as children`s own theological reflection, as the act of doing childish theology by adults with children and as theology for children (a clarification of academic theology). Nevertheless child theology can be regarded as theology only in a broad sense, as a way of understanding and practicing the faith. Therefore it is practical theology, namely a programme of Christian education in which a child is considered an agent of religious and educational actions. Since doing this childish theology with doing religious actions always takes the specific cultural form, child theology can be recognised also as a cultural form of theology. And because it draws upon co-called pop-culture, it can be called pop-theology as well.

PL

Kryzys religii we współczesnym społeczeństwie, kryzys tradycji chrześcijańskiej w rodzinie i życiu codziennym unaocznił nam nie tylko potrzebę wyrazistego świadectwa chrześcijańskiego we współczesnym świecie, lecz także wagę wychowania religijnego młodych pokoleń. Jego celem jest otworzyć dzieci - za pomocą historii, obrazów, pieśni i modlitw - na religijny wymiar naszego życia i uczynić je zdolnymi do mówienia i działania w tym obszarze, do stawiania pytań, percepcji, rozumienia, interpretacji, wchodzenia w siebie i wychodzenia ku innym.Owo dziecięce „mówienie religijne” i praktyka religijnego działania przyjmują zawsze określoną postać kulturową, dlatego też teologia dziecięca może być ujmowana jako kulturowa forma teologii. Ponieważ często odwołuje się ona do popkultury, wykorzystując jej ikony, kody, wytwory i przekładając prawdy wiary na jej język, można jej także nadać miano popteologii.

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Dobra Nowina w środkach społecznego przekazu pod red. Henryka Sławińskiego, Ancilla Verbi, t. 10, Kraków 2020

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Kalbarczyk A.

Poznańskie Studia Teologiczne

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2021

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nr 38

311-313

EN

The Church must tirelessly seek appropriate means and language to effectively proclaim every person’s universal vocation to salvation. Today’s witnesses to the Gospel should use the potential of old and new means of communication in preaching and ministry. Above all, they should revive in themselves the courage to settle on ‘new areopaguses’. The most important goal of evangelization is to bring every person to an encounter with Christ, who is the main content of the proclaimed Good News. The authors of this monograph did not forget about it. By showing both the enormous possibilities and certain limitations of the new media in proclaiming the Gospel to the world, they first asked themselves whether those countless texts, images and sounds that fill today’s periodicals, radio, television, film truly reflect the face of Christ and let His voice be heard.

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Celebracja homilii w kontekście celebracji Eucharystii i niedzieli

100%

Kalbarczyk A.

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2012

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nr 1

63-80

EN

The homily is part of the liturgy, because – like every liturgical act – requires celebration. To justify this thesis homily was placed in the context of the celebration of the Eucharist and the Lord’s Day. Quoted Church documents speak clearly about homilies belonging integral to the liturgy. It is linked to both its content and function. The homily is a celebration, because celebration of the liturgy of the word, part of which it represents. Both parts of the Mass – Liturgy of the Word and the Liturgy of the Eucharist – are closely related. The priest holding the Eucharist is the celebrant, both when he “breaks the bread for us”, and when “explains to us the Scriptures” (Eucharistic Prayer V). Preacher is therefore celebrant homily preached by him. The fact that the homily is an integral part of the liturgical celebration, related to the legal requirements according to which there is a duty of preaching the homily at all Masses with a congregation on Sundays and holidays. Since Sunday homily is obligatory (weekdays only recommended), it means that it is an essential element of the tour, celebrating the Christian Sunday. Sunday Eucharistic gathering is at the table of brotherhood word and the Eucharistic bread. The homily is part of the banquet feast of words and should be. It is “the food necessary to sustain the Christian life” (IGMR 65), because nothing festive meal “should be” a faithful celebrates the living presence of the risen Lord. Feeding the bread of the word for them is just as important and necessary as the reception of the Body of Christ. At the end of the article is given, what is the celebration of the homily, which ultimately can be divided into the following formula: preaching to celebrate, celebrating proclaim – in fact the liturgy and the preaching is (all), the liturgy is preaching.

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Ksiądz Zdzisław Grzegorski - ojciec polskiej homiletyki kontekstualnej

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Kalbarczyk A.

Poznańskie Studia Teologiczne

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2019

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nr 35

217-226

EN

The article reminds and introduces the work of Zdzisław Grzegorski (1930–2012), a theologian from Poznań, a lecturer of homiletics and the editor of the “Biblioteka Kaznodziejska” (Preachers’ Library), called the father of the Polish school of contextual homiletics. The contextual homiletics, which he created and popularized in numerous publications, deals with the relationship of the forms of religious messages to other forms of communication and makes the effectiveness of proclaiming the word of God relevant to communicating. The service of the word creates a peculiar channel of information, consisting of such elements as: theological awareness, disposition of the preacher, the attitude of the recipient, the closer and further context, the language. The communication act on the pulpit has various functions: cognitive, conative, phatic and prophetic. The preacher should check the functioning of the communication channel through the theological and postulative observation. Grzegorski’s concept was developed in a few national symposia and conferences. It had a significant impact on the contemporary Polish homiletic reflection. The communication and contex- tual orientation can be seen in several works of Polish preachers. Nevertheless, Grzegorski’s work demands further development and popularization, so that the contextual understanding and practice of communicating the word of God has been adopted in the Church.

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Recenzja książki Słowo, obraz, dźwięk w mszach świętych z udziałem dzieci pod red. Henryka Sławińskiego i Wiesława Przyczyny, Redemptoris Missio XXXIV, Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II w Krakowie, Kraków 2019, ss. 232

100%

Kalbarczyk A.

Poznańskie Studia Teologiczne

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2019

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nr 35

251-254

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Elementy teatrologii w homiletyce polskiej

100%

Kalbarczyk A.

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tom 65

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nr 12: Homiletyka

59-73

EN

Reference sources of the current Polish homiletics contain only a few publications which deal with the issues of the theatre. They focus mainly on the theoretical reflections which can be classified as “theatre and preaching”, as well as on demonstrating the capabilities of the theatre to be used in preaching the Good News and teaching preaching. In all the publications of this kind you can find references to both the achievements of foreign theologians, namely to drama homiletics, and to brand new, local research materials, i.e., evangelistic theatrical productions and the animation theatre as a medium of preaching. The advantage of those publications is that they present values, confirm the usefulness of theatrical forms in preaching the Goods News and establish clear criteria of their applicability. In addition, they rivet attention to a range of threats using theatrical forms may pose, e.g. limiting preaching services to a secular spectacle. All those works illustrate a search for an effective and appealing way of expressing the Revealed Truth, which seems to be indispensible today in a dialogue with the contemporary culture and art.

PL

W bibliografii współczesnej homiletyki polskiej można znaleźć zaledwie kilka prac podejmujących w całości problematykę teatru. Poświęcone są one zasadniczo refleksji teoretycznej, którą ogólnie można ująć w hasło „teatr a przepowiadanie”, oraz pokazywaniu możliwości posługiwania się teatrem w praktyce głoszenia słowa Bożego i w dydaktyce kaznodziejstwa. We wszystkich publikacjach tego nurtu można znaleźć zarówno odniesienia do osiągnięć obcych teologów, np. homiletyka dramaturgiczna, jak też zupełnie nowy, rodzimy materiał badawczy, np. teatr ewangelizacyjny czy teatr animacji jako medium słowa Bożego. Cenne jest w nich przede wszystkim ukazanie wartości i potwierdzenie przydatności form teatralnych w przekazie Ewangelii, ustalenie czytelnych kryteriów ich stosowania, jak też zwrócenie uwagi na pewne niebezpieczeństwa związane z ich wykorzystaniem (np. sprowadzenie posługi słowa do poziomu świeckiego widowiska). Wszystkie te prace są przejawem poszukiwań skutecznego i atrakcyjnego sposobu wyrazu prawdy objawionej w jakże potrzebnym dziś dialogu ze współczesną kulturą i sztuką.

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„Nie odtrącaj mnie w starości”. O potrzebie profilowanego przepowiadania dla seniorów

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Kalbarczyk A.

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nr 1

EN

The elderly in the Church are assured of being under pastoral care. Nevertheless everyday experiences demonstrate that this part of pastoral care to seniors is usually mentioned in the first place, namely the preaching of the gospel of God is quite underdeveloped, if not neglected or even ignored. Indeed, do they not feel that in this respect as being cast away? The current article presents the problem of a special or profiled parochial gospel proclamation for people who are advanced in years. It is performed in three steps: firstly by substantiation, the need of such a proclamation on the grounds of homiletics and pastoral theology; secondly by discussion of its situation, forms and content; thirdly by defining and describing its basic theme that is life. The ‘profiled’ proclamation to seniors is understood here as special, regarding its forms, language and content, preaching of the gospel of God to people who are along in years. Preaching that is directed at them and having an impact on them.

PL

Ludzie starsi w Kościele mają prawo do przepowiadania specjalnego, profilowanego, tzn. ukierunkowanego na nich, obejmującego ich swoim oddziaływaniem. Słowo Boże powinno być głoszone wszystkim ludziom w każdym czasie, w każdej sytuacji, na każdym etapie ich życia. Jeśli zatem widzimy potrzebę profilowanego przepowiadania do dzieci, do młodzieży czy do dorosłych, to nie możemy nie zauważać jej w odniesieniu do seniorów. Konieczność taką tłumaczą też względy duszpasterskie. Według nauczania Kościoła duszpasterze powinni pomóc osobom starym realizować swoje powołanie w Kościele i świecie, tak aby pojmowali swoją starość jako naturalny etap życia, jako czas wartościowy, który należy i można przeżywać w postawie zaufania Bogu, a także – jeśli to możliwe – zaangażowania dla wspólnoty. Specjalne kaznodziejstwo dla seniorów stanowi jeden z istotnych przejawów tej troski. Można je realizować, posługując się albo tradycyjnymi i sprawdzonymi formami przepowiadania, takimi jak homilie, kazania, nauki rekolekcyjne czy katechezy, albo ostrożnie wprowadzając nowe – np. homilie dialogowane czy świadectwa. Ważne jest przy tym, aby kaznodzieje zadbali o odpowiedni język przekazu ewangelicznego, adekwatny do sytuacji, mentalności, doświadczeń i problemów seniorów. Podstawowym motywem przepowiadania dla ludzi starych, tych, których życie doczesne dobiega kresu, powinno być życie, życie silniejsze niż śmierć.

13

Wątki religijne i duszpasterskie bitwy pod Wschową 1706 roku

100%

Kalbarczyk A.

Teologia Praktyczna

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2018

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nr 19

141-153

EN

On 13 February 1706, on the territory of the Republic of Poland, close to its western border, between the villages of Dębowa Łęka and Osowa Sień a bloody battle took place that went down in history by the name of “the battle of Fraustadt”. Swedish troops led by general Karl Gustaf Rehnsköld routed the more numerous Saxon-Russian forces commanded by general Johann Matthias Schulenburg. The battle is considered to be one of the major battles of the Great Northern War (1700–1721). The battle of Fraustadt has been the subject of several detailed studies in the Polish, German and Swedish languages. All of them show the event mainly from the militaryhistorical perspective. The present article discusses two issues of the battle: confessional and pastoral. They make up two parts of the article: part one focuses on the signifi cance of religion in the countries participating in the battle and for their rulers; part two deals with military ministry in both armies in those times.

PL

Dnia 13 lutego 1706 roku, na obszarze Rzeczypospolitej, tuż przy jej zachod niej granicy, między wsiami Dębowa Łęka a Osowa Sień, rozegrała się krwawa bitwa, która przeszła do historii pod mianem „bitwy pod Wschową”. Szwedzkie oddziały dowodzone przez generała Karla Gustafa Rehnskölda rozgromiły liczebniejsze siły sasko-rosyjskie pod wodzą generała Johanna Matthiasa Schulenburga. Bitwa ta uważana jest za jedną z ważniejszych batalii wielkiej wojny północnej (1700–1721). Na temat bitwy wschowskiej powstało kilka obszerniejszych prac w języku polskim, niemieckim i szwedzkim. Wszystkie one ukazują to wydarzenie głównie od strony wojskowo-historycznej. W niniejszym artykule zostały omówione dwa wątki tej bitwy: wyznaniowy i pastoralny. Tworzą go dwie części: pierwsza – poświęcona znaczeniu religii w krajach uczestniczących w bitwie i ich władców, oraz druga – dotycząca duszpasterstwa polowego w obu armiach tamtych czasów.

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Wielkość osoby i dzieła pastora Valeriusa Herbergera w świetle jego przydomków

100%

Kalbarczyk A.

Poznańskie Studia Teologiczne

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2018

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nr 32

181-194

EN

Every individual listening to the word of God, delivered either in the Holy Mass homily or parish catechesis, lives in a speci c cultural environment, sometimes referred to as a “small home- land”. It provides the “regional context” of preaching. This paper presents the inspiring role of this “context” in contemporary preaching of the Gos- pel. In view of dominant globalization trends, this context seems to gain increasing importance. To avoid misunderstanding, the paper starts with presenting necessary de nitions, such as the meaning of the term: “homily”, “parish catechesis” or “regional context”. Since the realization of the word of God delivered during the homily or parish catechesis always takes place in a speci c life of an individual who lives, works or rests in a speci c local community and who is immersed in its cul- ture, the signi cance of this context in preaching the word of God is demonstrated. Additionally, the paper presents the content of the regional culture to be used both in the homily and in the parish catechesis. In this context, homiletic and catechetical suggestions are indicated, among which the need for spiritual sensitivity and openness of homilists and catechists to the values of cultural heritage of the region comes to the fore.

PL

Many attempts have been made to describe the life, fame and fate of the great German Luthe- ran pastor, preacher, theologian, humanist, poet, composer of well-known church songs and social activist, Valerius Herberger (1562-1627), who lived and worked in the Polish royal city Wschowa. The excellence of this gure has been proved by ample theological and homiletic works published in print. This article depicts the richness of both Herberger as a person and his works by making references to as many as ten bynames given to him. The rst three of them were coined by drawing an analogy to the father of the Reformation, Martin Luther, namely „the little Luther”, „the other Luther”, „the Polish Luther”. In two other epithets: „evangelical Abraham a Sancta Clara” and „the other Ignatius Loyola” Herberger was compared respectively to two gures well-known in the Catholic world, that is to an Augustinian Friar Abraham a Sancta Clara, one of the most famous, early baroque preachers, and to Ignatius Loyola, the founder of the Jesuits. The remaining ve bynames refer directly to Herberger’s performance as a preacher and a pastoral worker, that is: „Preacher of Jesus”, „Lover of Jesus”, „Preacher of the Heart”, „Warden of Hearts” and „Pastor of the Plague”. All those epithets pose a constant challenge to successive generations of preachers, theologians, priests, Catholic writers and social activists to become if not another Herberger, at least a little Herberger.

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Wątki religijne i duszpasterskie bitwy pod Wschową 1706

100%

Kalbarczyk A.

Adhibenda

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2018

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nr 5

13-29

EN

On 13 February 1706, in the Republic of Poland, near its western border, between the villages of Dębowa Łęka and Osowa Sień, a bloody battle was fought, which went down in history under the name of ‘the Battle of Fraustadt’. The Swedish army commanded by General Karl Gustaf Rehnsköld routed the Saxon and Russian forces, superior in number, under the command of General Johann Matthias Schulenburg. This battle is regarded as one of the most important combats in the Great Northern War (1700-1721). Several extensive works in Polish, German and Swedish were written about it. All their authors present this event primarily from a military history point of view. The Great Northern War and one of its combats, the Battle of Fraustadt, were not accompanied by any religious motivation. Nevertheless, those who started them and took part in them believed in a religion, belonged to one of the Christians religions, were people of faith, which, to a greater or lesser extent, could shape their view of the political order in contemporary Europe. Their faith could contribute to the alliances they entered, the decisions they made, their attitude, a fighting spirit, the soldiers’ morale. In addition, both armies had a well-organized pastoral care of the soldiers. These both themes of the Battle of Fraustadt – religious and pastoral – were discussed in two parts of this article: the first one devoted to the significance of a religion in the countries involved in the battle and their rulers, and the other one focusing on military chaplaincy in both armies of that time. The investigated material shows that everything which was connected with this battle was related, to a greater or lesser extent, to transcendence, to God, who was perceived, on one hand, as a mystery unfathomable to a human and on the other hand, as an active participant in the history of man and the world, God who ultimately decides about everything. That was why most participants of the battle paid a great attention to faith, prayer, God’s word, Christian liturgy, pastoral ministry and eternal remembrance of heroes.

16

„Trudna jest ta mowa. Któż jej może słuchać?” O kurs podstawowy języka wiary

100%

Kalbarczyk A.

Teologia Praktyczna

|

2014

|

nr 15

PL

.

17

„Mały Luter" ze Wschowy. Valerius Herberger (1562-1627) wzorem kaznodziei

100%

Kalbarczyk A.

|

nr 28

231-242

EN

At the turn of the 17th century in the royal town of Wschowa lived and worked the famous Lutheran pastor Valerius Herberger, called “little Luther” – considering his eager preaching, pastoral activity and outstanding theological works. Deserving particular attention is his preaching, which can be regarded as a model also for contemporary, not only Protestant, preachers. They can imitate him in passion for the Gospel of God; in consistent and committed application of the rule that during sermons one should proclaim nothing else but Jesus Christ – the crucified Savior; in being always – even until death – eager, strenuous, uncompromising, brave, creative and joyful witnesses of the faith; in masterful linking in sermons the theological elements with anthropological ones – the word of God with human everyday puzzles; in pastoral, sometimes heroic, care of all the “plagued” of our times; in using in one’s preaching the simple, colorful, pictorial language of listeners’ experiences; and finally in practicing both from the pulpit and during pastoral work the “theology of the heart” which was so characteristic of his sermons.Keywords

18

Fazy życia grup parafialnych

88%

Kalbarczyk A.

Teologia Praktyczna

|

2002

|

nr 3

191-209

19

Kierowanie grupami parafialnymi

88%

Kalbarczyk A.

Teologia Praktyczna

|

2001

|

nr 2

81-88

20

Duchowość grup parafialnych

75%

Kalbarczyk A.

|

nr 4

115-125