In our dissertation attention is concentrated on the sacrament of penance and reconciliation. The fundamental aim is to consider the anthropological dimension of this sacrament. The sacrament of penance, like all the sacraments, is a personal meeting between God and an individual person. Its intent and purpose is to restore that individual's relationship to God: that is, the community of life with Him, lost by sin. The sacrament is not only reconciliation with God, but also with the Church and with other people. Man is reconciled with himself, and what is more, with the whole world.
The sacrament of penance and reconciliation is a precious gift given man by a God of Mercy, who is the Father of Mercy and the source of all forgiveness. The sacrament is also a challenge for a person to become totally involved in the process of internal conversion. It builds the identity and integrity of a human being. It allows an individual to find himself and his vocation to live the Divine Life. Finally, it remains the only obvious way of an individual's personal development, the aim of which is to reach human holiness. Our responsibility to freedom is also constantly strengthened by this sacrament.

L’articolo presenta una riflessione sul tema dell’educazione alla penitenza. Cominciando dalla riflessione sull’idea della penitenza, si pone l’accento sul fatto che la conoscenza di tale argomento occupa un posto importante nel processo educativo. Per illustrare questa probblematica sono stati mostrati (nella prima parte dell’elaborato) alcuni modelli personali dell’atteggiamento penitenziale, come anche alcune azioni di carattere penitenziale e certi motivi della loro scelta. Nella seconda parte dell’articolo è stato sottolineato il dovere della penitenza, quale emerge sia dalla legge naturale, come dal diritto positivo. La terza parte prende in considerazione i cosiddetti tempi e giorni della penitenza. Nell’ultima parte viene sottolineato il ruolo delle opere di penitenza nell’educazione alla penitenza.

In the awareness of many faithful the sacrament of penance is but a sheer formality, if not a magical way of getting rid of sin. This attitude manifests itself in the way preparation is made for this sacrament. Quite often the major focus is on reading an examination of conscience from a book of prayers and confessing one’s sins, whereas the other conditions of adequate and fruitful participation in the sacrament: penitence, contrition, resolution to amend one’s life and penance are performed only on a formal level. While preparing the faithful for the sacrament of penance and reconciliation one should, therefore, speak of indirect and direct preparation. As far as the ministry of penance, one can clearly see specific conclusions and tasks.
The main source of the present crisis of this sacrament may be found in reducing the whole penance practice solely to individual confession at the cost of non-sacramental forms of taking sins away. The major postulate is therefore to celebrate the liturgy of the sacrament of penance in the context of the whole penance practice of the Church. For the preparation for the sacrament of penance and reconciliation cannot be separated from the holistic context of penance as the major life attitude of everyday conversion understood here as the biblical metanoia. Moreover, the common practise of celebrating the sacrament may make one conclude that the character of penance is purely personal and that the purpose is to re-establish a correct relation between an individual and God. The reality is that a man does not live in perfect isolation from one’s brothers and sisters. One’s salvation takes place in a human environment. Therefore one can enumerate these most vital pastoral postulates preparing for the sacrament of penance: shaping the sensibility of the faithful to an individual and social character of sin and conversion, emphasizing the communal element in preparation for the liturgy of the sacrament of penance and understanding a confessor’s involvement in shaping the social and ecclesial attitude of a penitent.

Die katholische Kirche begleitet den Christ auf dem Weg zur Vollkommenheit. Eine besondere Rolle auf diesem Weg spielt das Bußsakrament. Davon zeugen viele Dokumenten der Kirche.
In diesem Artikel versuchen wir zu verstehen, wie man dem Beichtendem helfen kann, richtig und fruchtvoll am Bußsakrament teilzunehmen. In der Moraltheologie, die für die heutige Pädagogik und Psychologie offen ist, sieht man mindestens vier Etappen der geistlichen Entwicklung. Die drei Etappen betreffen den Beichtenden. Es geht um die Heteronomie, Autonomie und Theonomie. Jede Etappe bleibt für verschiedene Tugenden offen. In der Heteronomieetappe sind vor allem der Gehorsam, das Recht und die Autorität wichtig; in der Autonomie besonders die Freiheit und die Liebe. Die letzte Etappe, die Theonomie, wird eine Synthese aller früheren Etappen. Eine hervorstehende Tugend für die Theonomie bleibt die Verantwortlichkeit.
Der Priester soll wissen, auf welcher Etappe der Moralentwicklung der konkrete Beichtende ist. Außerdem muss man wissen, welche spezifischen Probleme das moderne Leben schafft. Man kann sagen, dass es heute vor allem um bioethischen Fragen geht. Alle, die in der Seelsorge tätig sind, sollen dem Beichtenden helfen.
Der Weg zur Vollkommenheit ist lang und das Bußsakrament bleibt eine besondere und wertvolle Hilfe für den Christ.

Penitential preaching arises from the Scriptures and Tradition of the Church. The significant development of this form of word ministry took place in the Middle Ages, when preachers often spoke about sins and appealed for conversion, founding grounds of it in eschatology. Nowadays, it is advisable to speak often and more about the sacrament of penance and reconciliation – referring to revelation and anthropology. It is always necessary to remind believers about the essence and fatal effects of sin – either in a homily concerning the sacrament of penance, as well as in a penitential preaching in the whole; in the same way, it is always actual to stress the endless God’s mercy, redemptive effects of divine grace – and to appeal to true conversion and compensation for the evil that has been done.
There are many occasions for preaching about penance and reconciliation during the liturgical year, especially during Lent and at Easter time. such religious issues come from the Liturgy of the Word for Sundays and feast days and is an essence of liturgy of the Mass. All forms of cyclical ministry (such as various retreats, parish missions, days of meditation, the Paschal Triduum, along with examination of conscience) are also closely connected with the sacrament of penance and reconciliation. It is also obvious that the priest himself should be a man of penance, this would enable him to speak with conviction and testify to God’s endless mercy. It is also advisable to do research on contemporary word ministry – paying special attention to its relation with the sacrament of penance and reconciliation. As a warning to Polish priests should be the currently wide-spread conviction in many western countries that confession is not necessary, resulting in people often going to Communion without the sacrament of penance.

L’omelia costituisce una parte integrale e molto importante del rito della riconciliazione. La fonte del contenuto dell’omelia sono i testi biblici, previsti dal rito. Il predicatore sceglie i testi e li raggruppa in tre seguenti temi: il richiamo alla conversione, per essere conformi a Cristo; il mistero della riconciliazione; il giudizio di Dio sul bene e sul male. Di tali testi biblici soprannominati, si nutre l’omelia, per far comprendere ai fedeli: la misericordia di Dio, la necessità della riconciliazione, il senso e le dimensioni del peccato, il vero significato della penitenza. La principale funzione dell’omelia consiste soprattutto nel sottolineare l’iniziativa che durante il processo penitenziale prende Dio stesso. L’omelia approfondisce nel cuore dei fedeli anche la fiducia, la gratitudine e la coerenza. Essa deve anche mantenere il carattere mistagogico. Ascoltando tale omelia i fedeli potranno sperimentare la riconciliazione che si attualizza nel sacramento, per poter diventare creatura nuova. Per quanto riguarda la forma, l’omelia dev’essere esistenziale, personale e breve.

In the 2nd and 3rd Centuries a practice developed in the churches of Asia Minor whereby the forgiveness of sins, or ecclesiastical peace, was granted by martyrs. The practice had its origin in the persecutions of Christians. As martyrs participated in the Passion of Christ, and were thus united to Him in a unique way, they were able to uphold those who renounced their faith in the midst of persecutions, welcoming them back to the Church. The peace granted by martyrs was approved by bishops. The practice was also familiar to Tertullian, who, being a Montanist, pointed out that it was generally the „people of the Spirit” who had the power to forgive sins, which included prophets as well as martyrs. Tertullian claimed that the power to forgive sins was not related to the Apostolic succession. The above-described practice was opposed by St. Cyprian of Carthage who, in 250 A.D., following the persecutions under Decius, put penitential practice in order, subordinating it to the power of the bishop.

In the reservoir of prayers and church songs, Psalm 51, briefly titled The Miserere Psalm or „Prayer of Repentance”, has the role of being the most important and popular penitential psalm. Among the many translations of this psalm special meaning was given by the poetic paraphrase of Franciszek Karpiński, which begins with the verse: Bądź mi litościw, Boże nieskończony („Have mercy on me, O God”). In the last two centuries many melodies were composed for this translation. The melody, published for the first time in 1878 in Krakow in the Śpiewniczek of Rev. Jan Siedlecki, gained a prominent place in songbooks and in oral tradition. Since then, this melody has, with minor changes, been consistently reprinted several times up to the present. The free translation of The Miserere Psalm was also used for a few other songs of penitential character. Among them are psalm songs which in structure and melodic pattern are based on Gregorian psalm tones. The main theological value of the teaching contained in Psalm 51 consists not only in its penitential character. This Psalm also expresses a trustful prayer for forgiveness and beseeches God’s help in conversion.

The reflection taken up in this article shows that the documents of the Church which have been published after the II Vatican Council are a rich source of information concerning the preparation of children to the Sacrament of Penance and Reconciliation and to the Sacrament of the Eucharist. In Church teaching after the Council we find not only indicated the content, which should be present in the preparation of children to Penance and the Eucharist, but also its forms and method. The documents of the Church generally outline a certain program or direction of sacramental formation, so the demands given need to be supplemented by a catechetical and pastoral reflection, which would lead to more detailed and practical suggeststions, possible to use in pastoral and catechetical ministry. Although each elaboration must take into consideration elements that are characteristic for the introduction formation of the child to the reality of Penance and the Eucharist, which – in accordance with requirements given in the Church documents after the Council – regard above all the following issues:

• the preparation of children to the Sacraments of Penance and of the Eucharist takes place through a number of stages, which can be called: far, close and direct;

• the formation of penance and eucharistic attitudes begins already in the first months and years of the children’s lives, thus the important role of parents and family;

• in the process of introducing children to the reality of Penance and the Eucharist initiation catechesis has a principal role;

• on each of the stages of preparation one has to take into consideration the situation of the catechized, the level of personal development and family environment.

Il racconto nella catechesi svolge alcune funzioni didattiche: risveglia l’interessamento degli alunni, crea legame con la storia e con le fondamentali esperienze umane, facilita le decisioni personali, aiuta a ricordare le verità della fede appena conosciute, stimola la mente, la fantasia, il cuore; dà origine a nuove relazioni, aiuta a superare le divisioni e distrugge il „guscio” dell’ isolamento. La narrazione è la via principale dell’educazione religiosa. Non è però una comune „riproduzione” degli eventi (funzione informativa), ma è una partecipazione nella formazione della vita dell’ascoltatore o del lettore (funzione pedagogica). Quando diventa un racconto della vita, della morte e della resurrezione di Gesù, richiama le sensazioni, i valori, le scelte e gli atteggiamenti della vita e causa una trasformazione nel modo di sentire, capire e ragionare: una „conversione” (cf. Ef 4,23). Allora acquista un significato religioso.

Die Katechese in Polen wurde vor 17 Jahren in die Schule verlegt. die Katecheten und Religionspädagogen daran sind interessiert, in diesem Kontext den Glauben zu wecken und zu erziehen. Unter verschiedenen Modellen der Katechese wird heutzutage die Bedeutung der Beziehung zwischen dem Katecheten und dem Schüler, dem Katecheten und der Gruppe, wie die unter den Schülern hervorgehoben. Der Dialog mit Gott kann auf der Erfahrung einer interpersonalen Kommunikation aufgebaut werden. Ein wichtiges Merkmal dieser Katechese ist ihre therapeutische Dimension, die in diesem Artikel beschrieben wurde.

L’articolo sopra presentato propone una riflessione dedicata al tema della catechesi, tirato fuori dall’abbondante insegnamento teologico di Giovanni Paolo II. Dell’argomento preso in esame viene trattato in modo da poter dare una risposta a questa domanda: qual è la concezione della catechesi nell’insegnamento lasciatoci dal papa che durante il suo pontificato non soltanto insegnava autorevolmente su di essa, ma la praticava in maniera affascinante ed esemplare. Giovanni Paolo II non si stancava mai di radicare nei cuori dei credenti la convinzione che la catechesi è un atto ecclesiastico. Perciò, tutti coloro che si dedicano ad essa agiscono nel nome della Chiesa ed esercitano il suo mandato. E’ il motivo, per cui devono acquisire un’esatta comprensione della catechesi, senza la quale rischiano di non afferrarne tutto il significato e la portata (cfr. Catechesi tradendae, nr 18). L’esattezza di tale comprensione consiste nella necessità di intendere la catechesi, come la intende la Chiesa che manda i catechisti ad evengelizzare il mondo.
Il contenuto presentato nell’articolo ha il desiderio di aiutare i cristiani di oggi nella riscoperta di questo segreto sottile e così importante. Lo facciamo basando sul contenuto delle catechesi dedicate al tema da noi trattato, svolte da Giovanni Paolo II durante alcune udienze del mercoledì. Prendiamo anche in considerazione appositi documenti dati alla luce durante il suo potificato.

The article presents the analysis of the contents of John Paul II’s homilies which relate to the issues concerning the identity of the presbyter.
Following the Pope’s thought one can notice the emphasis of the fact that the presbyter participates in the mission of Christ Himself. The participation in the mission consists in fulfilling His perfect sacrifice, celebrating all the sacraments and preaching the Gospel. The presbyter holds the ministry in the person of Christ – in persona Christi – meaning it is done by God Himself. This participation in Christ’s mission is guaranteed by the laying on of hands, in which way the first disciples of the Master appointed their helpers and successors.
Thus, the identity of the presbyter is shaped by a strong bond with God and His salvation. To fulfill the salvation the presbyter must efface himself and let Jesus be the master of his gestures, words and deeds.
Life in such a close relationship with Christ is a great mystery of God’s plan who entrusts Himself to weak and sinful people. Such reality is a great gift for anyone who, thanks to the works of the priest, can directly experience intimacy with God and His saving acts. It is also a gift for the presbyter himself who, despite his fragility, is blessed with a special friendship with Jesus Christ.
The one chosen to priesthood is marked with a lasting seal of priestly ordination meaning that he becomes God’s beloved servant forever, regardless of his current spiritual condition. Such a lifelong honor and commitment may at the same time fill the presbyter with fear because of his own littleness and imperfection. Nevertheless, the presbyter, trusting the efficacy of the words from the ordination ritual „And I am confident of this, that the one who began a good work among you will bring it to completion by the day of Jesus Christ” (cf. Phlp 1,6) can fulfill the ministry, devoting himself to Christ with trust.

Seit vielen Jahrzehnten betet die Kirche den Rosenkranz und drückt damit ihre tiefe Überzeugung aus, dass diese Form des Gebetes von der Mutter Gottes kommt. Die volle Bezeichnung des Gebetes heißt: „der Rosenkranz der Heiligsten Jungfrau Maria“. Obwohl das Rosenkranzgebet nicht dem offiziellen Gebet der Kirche hinzugerechnet worden ist, wird seine Wertung und seine Bedeutung immer wieder, angesichts der Herausforderungen des neuen Jahrtausendes, von Neuem entdeckt. Ein Beweis dafür gibt der vom Heiligen Vater Johannes Paul II herausgegebene Apostolische Brief Rosarium Virginis Mariae, in dem der Papst die Christen ermutigt, in die Schule Marias einzutreten und in der Kontemplation der Schönheit des Antlitzes Christi auch in die Erfahrung der Tiefe Seiner Liebe sich hineinführen zu lassen.
Die Kontemplation bildet das wahre Antlitz des Rosenkranzes, sie ist seine Seele. Das Rosenkranzgebet ist vor allem auf die Kontemplation des Antlitzes Jesu in Begleitung und in der Schule von Maria ausgerichtet. Sie ist ein unerreichbares Vorbild und eine Meisterin dieser Kontemplation, weil keiner das Antlitz Christi unverwandt so wie seine Mutter ansah. Sie hat mit einem vollkommen auf den Sohn gerichteten Blick gelebt, ihr Leben ist eine unaufhörliche Meditation der Heilgeheimnisse gewesen. Der Papst betont die Bedeutung von der Hingabe a die besondere Führung Marias, der Meisterin des Geisteslebens.
In der Rosenkranzkontemplation des Antlitzes Jesu zeigt Johannes Paul II fünf Phasen auf:

1. Die Erinnerung an Jesus mit Maria. Ihre Erinnerungen an Jesus bilden das schönste Gebet, das vom Herzen zum Herzen geht. Diese Erinnerungen machen das Wesen des Rosenkranzes aus. Sie sind tief und dauerhaft in das Mutterherz Marias eingeprägt, sie sind „irgendwie ihr erster Rosenkranz”.

2. Das Lernen von Jesus mit Maria. Maria, die die beste Lehrerin und Erzieherin ist, lehrt ihre Kinder Jesus Christus erneut zu entdecken und seine Lehre über die Wahrheit und das Leben zu begreifen.

3. Das Ähnlichwerden zu Christus mit Maria. Nur in der Schule von Maria ist es möglich Jesus ähnlich zu werden. Nirgends sind die Wege Christi und seiner Mutter so tief verbunden, wie eben im Rosenkranz. Maria ist Jesus ähnlich wie keiner von allen Geschöpfen, und daraus folgt der Rosenkranz als Marias Gebet, das uns Jesus am ähnlichsten macht und uns mit Ihm vereinigt.

4. Die an Jesus gerichtete Bitte zusammen mit Maria. Maria unterstützt mit Ihrer Fürbitte unser Gebet, und Ihre Bitte, die Sie an Jesus in Kana in Galiläa gerichtet hat, zeigt Ihre Sorge um uns.

5. Das Verkünden Jesu mit Maria. Die Verkündigung des Evangeliums ist eine grundsätzliche Mission der Kirche, und das Rosenkranzgebet gehört zu den Wegen, das Geheimnis des Erlösers zu ergründen. Dies zeigt schon die Szene des Besuchs Marias bei Elisabeth, wo Maria als „die erste Missionarin Christi“ erscheint.

Das Rosenkranzgebet pulsiert gewissermaßen mit dem Menschenleben, wobei wir alle Angelegenheiten der Kirche und der ganzen Menschheit, ihre Betrübnisse und Freuden, in die Geheimnisse des Rosenkranzes einführen können, um das Ganze dem barmherzigen Herzen Jesu und seiner Mutter anzuvertrauen. Dieses einfache Gebet erzieht die Gläubigen zum authentischen und reifen christlichen Glauben, der sich durch Kunst des Gebetes auszeichnet. Ein wahres christliches Leben findet seine Quelle in der Schule des christlichen Glaubens. Dies lernen wir vom alltäglichen Zusammensein mit Maria durch den Rosenkranz. Unser Dasein wird, dank der kontemplativen Rosenkranzgeheimnisse, ein Gebet, und aus dem Gebet wird das Leben.

One of the most significant goals of community life and social development is creating and passing on cultural achievements to future generations (Christifideles laici, 44) which in turn makes human life better, both in terms the of individual and the community (Gaudium et spes, 53). The paper presents the results of surveys carried out in order to find the relations between cultural activity and family life, as well as local and parish community life. The project was conducted by the Silesian University and it was supported by the Regional Local Authorities of the Silesian Region. A group of 1030 women was chosen for the survey.
Two extreme groups were selected: the first group featured low cultural activity whereas the second group had considerable cultural involvement. The results were compared regarding various aspects of family and community life. The results revealed that, in terms of the priesthood, there is a favorable correlation between cultural activity, family and community life. High cultural activity also improves family life satisfaction and the feeling of security among family members. However, the survey has also revealed that there can be a negative correlation between cultural activity and moral principles concerning marriage and love in the family.
The survey results showed the negative influence of liberal ideology. Some liberal principles, such as tolerance, led to accepting uncritically any kinds of divergence including homosexual relations, abortion and divorce. It seems that culture in the broad meaning of the word, with all its aspects and the people involved in particular, lost its basic dimension and depth. This is contrary to John Paul II’s preaching that moral principles are fundamental in any kind of cultural activity. The obtained results require further detailed research so that positive aspects and trends in contemporary culture can be examined and highlighted. A new approach to find ways of implementing and respecting moral principles regarding marriage and family should be looked for, since that is the only natural and indispensable environment for the development of any individual.

Die sogenannte Münchner Methode hielt verhältnismäßig schnell auch in Polen Einzug, denn polnische Katecheten, darunter in besonderem Maß jene aus Galizien, nahmen rege und aktiv an den katechetischen Kursen und Kongressen in München wie auch in Wien teil. Polnische Katecheten, darunter insbesondere Walenty Gadowski, trugen wesentlich zur Vervollkommnung dieser Methode bei. Im vorliegenden Artikel werden Fragestellungen um Johann Friedrich Herbarts pädagogische Forderungen erörtert, speziell in Bezug auf ihre Übernahme in die Erziehungssystematik von Gadowski. Dabei wird zunächst Walenty Gadowskis Einfluss auf die Ausgestaltung der Münchner Methode vorgestellt, anschließend werden die von J.F. Herbart aufgestellten Grundsätze in den pädagogisch-katechetischen Überlegungen Walenty Gadowskis kritisch hinterfragt.