Nell’arco della storia delle celebrazioni liturgiche, effettuate nella Chiesa autorizzata da Gesù a proclamare la parola di Dio e amministrare i sacramenti in tutto il mondo, si è svolto un cambiamento della pratica di celebrare la cresima e – in conseguenza – del modo di intenderla e interpretarla pastoralmente. Infatti, dall’imposizione delle mani degli apostoli mandati in una città della Samaria, per stenderle sui neofiti in segno del compimento dell’opera iniziata con il loro battesimo, amministrato dal diacono Filippo, si è passato nella storia della liturgia della Chiesa occidentale all’uso dell’olio con cui nel periodo precedente il vescovo cospargeva il capo dei cresimandi, ora invece unge con esso la loro fronte, segnandola con il segno della croce. Dalla pratica di cresimare i neofiti subito dopo il battesimo e prima della loro partecipazione all’eucaristia, si è passato a cresimare i cristiani già ammessi all’eucaristia, provocando in tal modo uno spostamento nell’interpretazione teologica del sacramento studiato. La Chiesa di oggi rimane erede di questi cambiamenti, interpretando ancora e praticando la cresima come sacramento della maturità cristiana. Nell’articolo sopra presentato si è voluto documentare i passaggi avvenuti nella storia delle celebrazioni liturgiche e nel pensiero teologico-sacramentario della Chiesa, attraverso il riferimento alle adeguate testimonianze bibliche, patristiche e liturgiche.

Die sakramentale Pastoralpraxis hat sich im Laufe der Jahrhunderte geändert und nahm verschiedene Formen an. Es betrifft auch das Firmsakrament, vor dem die letzte konziliare Liturgiereform relativ große theologische und pastorale Aufgaben gestellt hat. Es scheint, dass die theologische Reflexion bezüglich der Firmung bisher keine vollständige und vertiefte Erörterung bekommen hat. Es gibt da viele Ungewissheiten und Unklarheiten. Das beeinflusst die pastorale Praxis, die oft der theologischen Reflexion voranging. Die Praxis hat sehr häufig die theologischen Konzeptionen erzwungen und erfordert, und es sollte eigentlich umgekehrt sein.
Im vorliegenden Aufsatz wurden die konziliaren theologischen Grundzüge des Firmsakramentes und deren verschiedener pastoral-liturgischen Konsequenzen dargestellt. Eine der theologischen Hauptwahrheiten ist der enge Zusammenhang der Firmung mit den anderen Initiationssakramenten (Taufe und Eucharistie). In der Lehre und Praxis darf man sie nie trennen. Die pastoralen Konsequenzen sind folgende: die Reihenfolge der Spendung dieser Sakramente, das optimale Alter der Firmkandidaten, die Eucharistie und nicht die Firmung ist ein Sakrament der christlichen Reife (der Reifeprozess endet mit dem Viatikum – die letzte Eucharistie im Leben), grundsätzlich soll der Firmling keinen neuen Namen beziehen (die Taufe ist wichtiger, und Firmung ist nur ihre Ergänzung).

The aim of preparation for Confirmation is the formation for a testimonial form of Christian life and practising of apostolate. In the context of these tasks the present mode of preparation for the reception of the sacrament of Confirmation still remains highly insufficient. This preparation is of a too individualistic and formal character. It does not prepare for living in a community and therefore does not meet its major purpose of fostering Christian maturity. In this context a new meaning should be bestowed upon the roles of witnesses and mystagogy in preparation for the reception of the sacrament of Confirmation. The conclusion is that in pastoral practice one should take into consideration the fuller introduction of the confirmed to a parish life by a catechumenal method. In order to achieve this aim one can use more profoundly the deuterocatechumenal formation of the Light-Life Movement (Ruch Światło-Życie) an experience of the Catholic Charismatic Renewal which is quite efficient in introducing into a reality of faith through seminars of faith renewal. There is also a very valid postulate at stake to create „spirituality centres” in dioceses or special centres preparing adults for Confirmation according to the Rites of Christian initiation of adults (Ordo initiationis christianae adultorum).

Most specialists in pedagogy and catechetics agree that in the process of introducing children to the mystery of the Holy Spirit, parents should not concentrate as much on a speculative way of presenting Holy Spirit, but rather unite and combine children’s everyday experiences with faith reality. The first task of Christian parents should not be the transmission of Catechism, but the care of creating childhood full of love, trust, respect, forgiveness and joy. Only on the basis of faith experiences parents may start to talk with children about the Holy Spirit using correct, interesting and rather simple words. Of significant role in this process is the person of Jesus Christ. Listening to his words the child will discover the Holy Spirit not as an „anonymous Power,” but as a person, who is present in the Church, keeping vigil over Church development and inspiring Christians for opening, creativity, conversions and perfecting life.

From the point of view of catechising practice since there is the danger of the students’ ignorance of knowledge about the Holy Spirit, His irreplaceable role in leading to a mature faith cannot be neglected. The present study is an attempt to answer the question of what is the role of the Holy Spirit in catechising of secondary school students.
Premises, resulting from catechising’s nature and development conditioning, by which the youth is influenced, indicate the need of permanent catechising about the Holy Spirit as He can be a special help to youth experiencing various emotional states connected with changes of a psycho-physical nature, which affect them at this stage of development.
To basic tasks of of young people during their secondary school catechising include the acquisitionof the ability of giving testimony to the faith. Essential in fulfilling this aim is teaching the truth about the Holy Spirit, not only in factual matters like knowledge about the Holy Spirit, but especially in matters connected with His personal relations with people. Young Christians will be able to give testimony to the faith only if they accept the Holy Spirit as irreplaceable support to human existence both in social and personal dimensions.

Preparing young people for the sacrament of Confirmation has recently become a subject of numerous analyses and discussions. Therefore it seemed useful in this article to search for an answer to the question: in what ways are these problems dealt with in Polish catechetical literature. To answer the question the article first submits for analysis a matter of the essence and the importance of the catechesis which prepare young people for the sacrament of Confirmation. Afterwards a composite formulation of stages and forms of parish preparation for the sacrament of Confirmation and pluralism is presented, as well as a variety of suggested catechetical literature.
Finally the article points to questions which require further detailed studies and empirical verification. The above statements have allowed a better understanding of contemporary studies on parish catechization of candidates for Confirmation. Thisis also an inspiration for further analysis and empirical research.

Preparing for the Sacrament of Confirmation is one of the more important issues of contemporary catechesis. In Poland many interesting programs directly concerning this preparation have been published. These differ between them on the level of substance and methods. Whatever a program is to be accepted, it must be remembered that the central theme of these encounters should be the mystery of the Holy Spirit. This mystery can be fathomed from different sides and in many ways, but always with the use of biblical sources, patristic sources, the teaching of the Church and the rich theological reflection that is available. In the context of Confirmation especially important are the issues concerning the presence and action of the Holy Spirit at the beginning of the Church and in full Christian initiation; the gifts and fruits of the Holy Spirit; life in the power of the Holy Spirit in the contemporary world. These issues have been developed in this article, addressed above all to those responsible for the catechesis of those preparing for the Sacrament of Confirmation.

The article focuses on the programme for high schools. It consists of four parts. In the first part it draws attention to the existing relation between the knowledge of truths about the Holy Spirit and respect for the sacrament of Confirmation. In the second part – the presence of truths about the Holy Spirit are portrayed. The third part contains discussion of the truths present in the Programme. The theme of the fourth part is the next three truths that should be known by the students who are receiving the sacrament of Confirmation.

Die Sakramente spielen im Kirchenleben eine besondere Rolle und können aus dogmatischer und pastoraler Sicht betrachtet werden. In der Katechese wird der Schwerpunkt darauf gelegt, auf den Empfang der Sakramente vorzubereiten. Im Schulunterricht stehen die Sakramente der christlichen Initiation und die Vorbereitung auf die Buße und die Versöhnung im Vordergrund. Die übrigen Sakramente sind Gegenstand der in vielfältiger Weise durchgeführten Erwachsenenkatechese.
Es ist von Bedeutung, auch geistig Behinderte auf den Sakramentempfang vorzubereiten. In der Katechese wird ein großer Wert darauf gelegt, die geistig Behinderten vor allem auf das Sakrament der Eucharistie und Buße vorzubereiten. Es sei jedoch zu überlegen, diese Personen auch auf den Empfang der Firmung vorzubereiten. Vor diesem Hintergrund ist es notwendig, sich die Bedeutung dieses Sakraments im Leben der geistig Behinderten bewusstzumachen und entsprechende Arbeitsmethoden bereitzustellen.

Seit vielen Jahren sieht man Bemühungen der Theologen um eine Erneuerung der katholischen Morallehre. Die Erneuerung der Moraltheologie ist mit der Heiligen Schrift stark verbunden. Die Bibel soll die Seele der Moraltheologie sein - wie man in den Dokumenten des II. Vatikanischen Konzil liest. Eine besondere Rolle in der Vervollkommnung der Morallehre kommt dem Studium über die Aussagen des hl. Paulus zu. Er ist überzeugt, dass das moralische Gute eine Frucht des Heiligen Geistes ist. So ist es mit der Liebe, mit der Freiheit und mit allen Werten.
Für den Apostel Paulus ist es ganz klar, dass die ethische Handlung eine Frucht des Glaubens ist. Das Dogma und die Wirkung bleiben einig. Der Mensch soll offen sein, das Licht des Heiligen Geistes anzunehmen.

Lo Spirito Santo è il principale soggetto della predicazione cristiana. Tale affermazione riguarda soprattutto l’omelia, la quale – essendo continuazione dela parola biblica e facendo parte viva della liturgia – possiede particorale efficacia salvifica. Grazie all’azione dello Spirito Santo l’omelia è parola di Dio e comunica Dio. Si può dire allora che l’omelia è il luogo della presenza e dell’azione dello Spirito Santo. Si tratta cioè della dimensione trinitaria, scritturistica, liturgica e antropologica della presenza e dell’azione dello Spirito nell’omelia. L’Omelia sta a dire „l’irruzione dello Spirito Santo” sull’omileta e sui partecipanti. Per questo l’omileta deve sempre in modo più profondo rendersi conto della sua „missione spirituale”. Deve essere aperto ai doni dello Spirito e deve aiutare i partecipanti a diventare più coscienti del ruolo dello Spirito Santo nella trasmissione della fede – attraverso la parola di Dio. L’omelia è anche una occasione privilegiata per presentare ai fedeli tutta la tematica pneumatologica. Tale catechesi l’omileta la deve realizzare non secondo il modo della teologia speculativa, ma secondo lo spirito della liturgia, cioè nel corso dell’anno liturgico. L’omelia pneumatologica deve avere soprattutto il carattere mistagogico: i fedeli devono approfondire la loro consapevolezza che lo Spirito Santo è una persona, persona divina, con la quale si può e si deve avere una relazione (una comunione) di fede e di vita. Questa comunione salvifica con lo Spirto Santo i fedeli la possono sperimentare durante la celebrazione liturgica.

L’invocation au Saint Esprit – Seigneur et Donneur de Vie est présente de manière particulière depuis le Moyen Âge dans l’hymne liturgique Veni Creator. Dans des recueils de prières et de chants polonais mais aussi dans des discours poétiques on retrouve de nombreuses paraphrases de cet hymne, soit les paraphrases du texte soit celles de la musique.
Au début c’étaient des adaptations assez fidèles de nouveaux textes adaptés à la mélodie grégorienne, bien répandue dans la tradition des chants d’église en Pologne. Ensuite on cherchait progressivement à traiter avec un peu plus de liberté le texte latin et la mélodie du chant grégorien. Les oeuvres méritant notre attention particulière sont les élaborations mélodiques du Chant du Saint Esprit de Franciszek Karpiński appartenant à son recueil Chants Pieux de 1792 mais aussi l’introduction d’une nouvelle traduction de l’hymne avec l’incipit: Viens Esprit Créateur. Dans la nouvelle Liturgie des Heures post-conciliaire on retrouve une traduction assez fidèle de l’hymne: O, Esprit Créateur, viens! Ce texte adapté à la mélodie grégorienne est devenu une partie intégrale des recueils de chants, de rites et d’autres livres liturgiques. En Silésie il existe une tradition du chant hymnique Viens Esprit Créateur interprété lors des occasions et cérémonies différentes.

Der Beitrag der Familie am göttlichen Erlösungsplan beschränkt sich nicht nur auf ihre Teilhabe am schöpferischen Wirken Gottes. Vielmehr bildet die Familie das vollkommenste und natürlichste Umfeld menschlicher Erziehung. Die religiöse Erziehung in der Familie findet ihr Fundament, indem sie die ihr von Gott aufgetragene Mission erfüllt, indem sie zu einer tiefgehenden Gemeinschaft von Leben und Liebe wird. Die religiöse Erziehung in der Familie ist die Erfüllung und die Fortführung des schöpferischen Wirkens Gottes. Die Eltern, die aus Liebe und für die Liebe einem neuen Menschen das Leben schenken, übernehmen damit die Aufgabe, ihm die Fülle des menschlichen Lebens zu ermöglichen. Im vorliegenden Artikel wird die Frage nach der Bedrohung der religiösen Erziehung in der gegenwärtigen Familie gestellt, dabei wird im Besonderen ihr gesellschaftlich-kultureller Kontext aufgezeigt. Die Abhandlung zeigt zunächst Bedrohungen des Umfelds religiöser Erziehung in der Familie auf. Im Folgenden werden die ökonomische und die gesellschaftlich-moralische Krise, der Pluralismus sowie die Krise der Religion als solche thematisiert. Denn all dies beeinflusst unter anderem auch die stattfindenden Veränderungen in der gegenwärtigen Familie.

The article entitled „Formation Towards Parish Community as the Goal of Religious Education in Schools” is an attempt to describe the role and meaning of religious education in the process of making the parish into a community. The author proves that the religious education inschools can greatly influence to transform the parish into community and the meaning of catechetical instruction cannot be diminished. This analysis is based on the correlation between the catechetical teachingin schools and the pastoral-catechetical activity in the parish. Fr. W. Osial relates first how the catechetical task of formation towards the community is viewed in the documents of the Church. The documents say that this is one of the six fundamental goals of catechesis. The second part of the article is an analysis of the content and forms of education for the community. Numerous and specific examples of the catechetical activity inschools are presented here and are divided into short and long-term (based on the formation in various religious groups) activities. In the last part the author explores the question of the role of the teacher in the process of drawing the pupils into the parish. The teacher’s attitude is one of the most important factors in influencing the participation of young people in the initiatives directed to them. The teacher’s importance as a role model is also stressed, as well as his personal engagement and openness to the problems of youth.

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