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1

Theological Preparation of Religion Teachers in the Light of Current Indications of the Church in Poland

100%

Gogolik M.

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nr 36

179-196

PL

Jan Paweł II w jednej z katechez poświęconych ewangelizacji i katechizacji wyróżnia formację katechetów jako zasadniczy element wspólnego zaangażowania w rozwój i żywotność Kościoła. Wskazuje na potrzebę formacji tych, którzy są odpowiedzialni za nauczanie prawd wiary, a więc duszpasterzy, katechetów i wszystkich, którzy wypowiedzieli swoją chęć pomocy w głoszeniu Dobrej Nowiny. Brak odpowiedniego przygotowania wśród tych, którzy podjęli się katechizowania, prowadzi do braku wymaganych owoców u katechizowanych. Szeroko pojęta formacja intelektualna ma pogłębić życie wiary osoby posługującej w katechezie. Obok jednak samej wiedzy teologicznej przede wszystkim istotne jest, aby katecheta potrafił wypracować własny styl katechetyczny. W artykule poddano analizie aktualne wskazania Kościoła Powszechnego oraz Kościoła w Polsce odnoszące się do kształcenia teologicznego świeckich i duchownych nauczycieli religii, które dokonuje się w ramach studiów oraz później w formacji stałej.

EN

John Paul II, in one of his catechesis dedicated to evangelization and catechesis, distinguishes the formation of catechesis as an essential element of the common commitment to the development and vitality of the Church. He points to the need for the formation of all those who are responsible for teaching the truths of the faith, that is, pastors, catechists and all those who have expressed their willingness to help proclaim the Good News. Lack of adequate preparation among those who undertook catechizing leads to small effects and lack of required fruit in catechized people. The broadly understood intellectual formation is intended to deepen the life of faith of the person who serves in catechesis. However, besides the theological knowledge itself, it is important that the catechist is able to develop his own catechetical style. This article analyses the current indications of the Universal Church and the Church in Poland relating to theological education of lay and clerical religion teachers, which is carried out within the framework of studies and later in continuing formation.

2

Kształcenie nauczycieli religii rzymskokatolickiej w Polsce – między formacją teologiczno-katechetyczną a pedagogizacją

89%

Zellma A.

Studia Ełckie

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2021

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tom 23

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nr 4

501-512

EN

The training of teachers of Roman Catholic religion in Poland is carried out at universities – at the faculties of theology – as part of uniform five-year master’s degree studies or two-year (four-semester) postgraduate studies. The Church ensures the quality of both subject matter (theological) and catechetical preparation, as well as pedagogical preparation of future religion teachers. Current ministerial standards of pedagogical education in Poland are considered important. The analyses undertaken in this paper highlight the fact that the presence of religion lessons in Polish schools requires the reliable preparation of future religion teachers to perform didactic, educational and caring tasks. It also raises the need to pay more attention to the personal and spiritual development of religion teachers. It is, above all, the Roman Catholic Church that is responsible for the quality of theological and catechetical and pedagogical education of those people to whom it gives a mission to teach religion in Polish schools. It is supported in these activities by external entities (e.g. the Ministry of National Education and Science). The above-mentioned activities ensure that the education of teachers of Roman Catholic religion in Poland is integral and, at the same time, adequate for contemporary educational tasks. In the training of Roman Catholic religion teachers, a balance between theological and catechetical and pedagogical formation can be observed. This is visible both in the content and forms of education, where it is preferred to combine theory with practice. This is achieved by internships of theology students carried out in primary schools and various types of secondary schools. Such an integrated approach to the training of religion teachers seems to be the most professional.

3

Opinia prawna w sprawie statusu prawnego Instytutu Filozoficzno-Teologicznego im. E. Stein w Zielonej Górze po zawarciu przez uczelnię umowy o współpracy z Papieskim Wydziałem Teologicznym we Wrocławiu z dnia 14 maja 2013 r. w sprawie prowadzenia studiów na kierunku teologia

71%

Mezglewski A.

Studia z Prawa Wyznaniowego

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2015

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tom 18

355-361

PL

Opinia dotyczy sytuacji, w jakiej znalazł się jeden z instytutów teologicznych, prowadzonych przez Kościół katolicki w Polsce. Sytuacja instytutu zmieniła się po wejściu w życie nowelizacji ustawy Prawo o szkolnictwie wyższym dokonanej w 2011 r. Nowa ustawa nie przewiduje dalszego istnienia ośrodków zamiejscowych (w tym instytutów teologicznych) na uniwersytetach państwowych. Z kolei afiliowanie instytutu do Papieskiego Wydziału Teologicznego we Wrocławiu napotyka trudności ze strony władz kościelnych, których decyzje należy zinterpretować w świetle obowiązujących porozumień państwowo-kościelnych.

EN

The opinion refers to situations of one of the theological institutes run by the Catholic Church in Poland. The situation of the institute changed after the entry into force of the amendment to the Law on Higher Education made in 2011. According to the new law state universities cannot have local branches (including theological institutes). In turn, church authorities have a problem with the affiliation of theological institute to the Pontifical Faculty of Theology in Wroclaw because their decisions must be interpreted in the light of existing agreements the state – the church.

4

Ekumeniczny i międzyreligijny charakter szkolnictwa ewangelickiego w Warszawie do 1939 roku

71%

Michalak G.

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2019

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tom 56

43-66

EN

The article describes selected evangelical schools in Warsaw from their establishment to the onset of the Second World War. Particular emphasis is placed on their history, characteristics and ecumenism. Their openness to other religions and the local community is made evident by the fact that the schools were attended by students of many Christian faiths as well as Jews, who sometimes exceeded the number of Protestant students. This study takes into consideration schools based at the Holy Trinity Lutheran Parish at Małachowski Sq and Kredytowa St as well as the Evangelical Reformed Parish school at Solidarność Av. These schools, though run by Protestants, functioned in a multinational and multiethnic environment as was typical for Warsaw in the 19th and early 20th centuries.

5

Teologia (fides) – nauka (ratio): jaka teologia i jaka nauka?

71%

Bronk A.

Zagadnienia Filozoficzne w Nauce

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2014

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nr 57

7-32

PL

I am interested in the methodological and institutional status of (Christian) theology: what does justify its place in the number of academic disciplines? Is it only the community of inquirers (Ch. Peirce), that conventionally recognizes which type of knowledge and what kind of method is scientific? If so, then what does make the theologicality and scientificality of Christian theology? The theological work is conducted at least in two contexts: in the formation of the doctrine and in the research activity. When a theologian teaches, he does this in the name of the catholic Church which formally equips him with such a mission (venia legendi). It is important to distinguish between an idealized theology as an academic discipline and the multiplicity of different subjects and disciplines actually present in particular theological faculties. Clearly, any answer whether theology is epistéme (scientia) depends on the meaning of the words theology and science. One can match their senses so that the proposition: „theology is a science” will be analytically true or false. The epistemic and methodological peculiarity of theology manifests itself mostly in the way of justifying propositions (dogma) with premisses derived from the Christian Revelation. Thus in arguing for the presence of theology in the academic curriculum one has to take into account an aporia: the consequence of a strong accent on the methodological autonomy of theology would mean that its theories and propositions could be evaluated only „from inside” by insiders. But this again raises the question of objectivity and intersubjectivity of theological knowledge and of the presence of theology in the communitas scientiarum.

6

Tożsamość współczesnej teologii pastoralnej

54%

Kamiński R.

Roczniki Pastoralno-Katechetyczne

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2012

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tom 4

21-36

EN

Four kinds of research are conducted in pastoral theology: monodisciplinary, multidisciplinary, interdisciplinary and intradisciplinary. The first kind is characterized by a common aim and a common method, the second – by a common aim and different methods, the third one – by different aims and different methods, and the fourth one – by a common aim and different methods. Multidisciplinary, interdisciplinary and intradisciplinary research is necessary for modern theology, but to conduct it, excellent qualifications of a theologian-pastoralist are necessary. The paradigm of pastoral theology is based on practical syllogism. In the construction of this syllogism the major premise contains the norms for the given problem, and the minor premise contains the analysis of actual reality; and the conclusion has a normative and actual character. At every stage of research of the paradigm of pastoral theology different working methods are used. At the first (ecclesiological) research stage of the pastoral theology the paradigm the deductive method is used, but also the comparative method, the positive method, exegesis, interpretation of the text, analogy, etc. At the second (kairological) research stage the historical-theological method is used, the sociological-theological method, methods used in empirical sciences, as well as observations, interviews, surveys, and studies based on a questionnaire. In studies based on documents historical methods are used, the method of source criticism and interpretation, the comparative method, analysis of the text, etc. At the third (praxeological) research stage of the pastoral theology paradigm the method of synthesis, the method of interpretation, the method of classification, etc. are used.