Browsing by Author "Fiałkowski, Marek"

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    Chrystologiczne podstawy wiary chrześcijańskiej
    (Wydawnictwo KUL, 2013) Fiałkowski, Marek
    Artykuł jest próbą ukazania chrystologicznych podstaw wiary chrześcijańskiej, co wymaga refleksji nad osobą i dziełem Jezusa Chrystusa. Chodzi przede wszystkim o scharakteryzowanie związku pomiędzy chrystologią a wiarą, o odpowiedź na pytanie w jaki sposób ta pierwsza warunkuje i konstytuuje drugą oraz w jaki sposób refleksja nad osobą Jezusa Chrystusa powinna stawać się początkiem i impulsem głębokiej wiary. W tym celu najpierw ukazany został Jezus Chrystus objawiający człowiekowi Ojca, a następnie krótka synteza wiary w Syna Bożego i Jego obecności w Kościele. Na koniec zaprezentowano najważniejsze trudności na jakie napotyka we współczesnym świecie proklamowanie Osoby Chrystusa i Jego misji.
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    Działalność sekt i nowych ruchów religijnych a duszpasterstwo
    (Wyższe Seminarium Duchowne Franciszkanów w Krakowie, 2011-10) Fiałkowski, Marek
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    Dziedziniec pogan miejscem dialogu z niewierzącymi
    (Wydawnictwo KUL, 2015) Fiałkowski, Marek
    Artykuł jest próbą zaprezentowania dziedzińca pogan, inicjatywy zaproponowanej przez Benedykta XVI, która ma służyć zbliżeniu i dialogowi ludzi wierzących i niewierzących w Boga. W tym celu nakreślono najpierw najważniejsze cechy zjawiska niewiary i obojętności we współczesnym świecie, następnie omówiono koncepcję dziedzińca pogan, a na koniec zaprezentowano możliwości wykorzystania dziedzińca pogan na rzecz preewangelizacji. Spotkania w ramach dziedzińca pogan, podejmujące uniwersalne i fundamentalne kwestie odnoszące się do całej ludzkości, pozwalają otwierać się na głębsze pytania o sens życia, tęsknotę za transcendencją i poszukiwaniem Boga. Wydaje się zatem, że inicjatywa ta może odegrać ważną rolę w dialogu z niewierzącymi.
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    Formacja chrześcijańska katolików świeckich w świetle nauczania Kościoła Współczesnego. Studium teologicznopastoralne
    (Wydawnictwo KUL, 2010) Fiałkowski, Marek
    Modern times are characterized by an increase in the importance of lay people. This results from a new perception of the world in all its dimensions. In this perspective lay people have been noticed as the main architects of the earthly reality. We observe a similar phenomenon in the Church, where a majority of members are lay Catholics. This indicates a special role that they have to fulfill in the life and development of the Church. The revival of the theology of the laity is the Second Vatican Council’s great achievement. Its fruit is restoring lay Catholic’s dignity and their role resulting from the fact that they belong to the community of God’s People. By restoring their subjective character of being in the Church, the value of their salutary activity in the Church and in the world has been recognized. Christian formation of lay Catholics seems to be a particularly important question. It is the foundation of a full involvement of those people in the life and mission of the Church. A lay man, formed according to the Church’s teaching, may avoid on the one hand passivity, and on the other undertaking actions typical of the clergy and consecrated people that are incompatible with his own vocation in the Church and in the world. Taking into consideration the importance of this problem for the Church, as well as the contemporary civilization transformations that on the one hand emphasize the significance of the laity in the development of the contemporary world, and on the other they result in uncertainty, a sense of being lost, and a loss of the Christian memory and heritage, undertaking the problem of Christian formation seems topical and justified. The aim of the present dissertation is an attempt to work out a contemporary conception of formation of lay Catholics. The subject of the work may be expressed in the question: What model of formation of lay Catholics do we find in the teaching of the contemporary Church? The theological-pastoral research that has been conducted up till now is in a way undertaken on the margin of general theological research connected with theology of the laity. Also, often fragmentary studies are encountered that concern different dimensions of this issue. However, there is still no comprehensive study of formation of lay Catholics that would take into consideration the contemporary teaching of the Church. Formation may be defined as activity aspiring to shape the consciousness, convictions and attitudes that make believers able to live a Christian life, according to the recognized vocation. Its aim is to shape a mature personality, to promote Christian life that is in conformity with one’s vocation, and to prepare one to realize his or her mission resulting from the nature of Christianity and of the Church (see Declaration on Christian Education 2; Christifideles Laici 57). Formation is a multi-aspect process comprising the human, spiritual, intellectual and apostolic dimensions, and at the same time it is an integral activity (see Christifideles Laici 60), harmoniously developing all the branches of human life. Moreover, it is also self-formation, which indicates consciously influencing one’s own development that lasts throughout one’s whole life (Christifideles Laici 63). In Chapter I the theological foundation is presented, on which Christian formation of lay Catholics is based. Sacraments, participation of lay Catholics in the common priesthood and charismas that are the foundation of formation are discussed here. In Chapter II the aims are presented that the contemporary Church’s teaching sets for the formation of lay Catholics. What is meant here is mainly the realization of the vocation of lay Catholics, their participation in the Church’s mission, and the integrity of the spiritual and lay walks of life. Chapter III contains a description of the milieus where Christian formation of lay Catholics is carried out. The contemporary Church’s teaching emphasizes the fundamental and irreplaceable role that the family plays in this field. Apart from that, it indicates the Church, Catholic schools and universities, and religious associations as places where this formation takes place. Chapter IV discusses the dimensions of Christian formation. First human formation is presented, that is treated as the foundation of integral formation. Next, spiritual formation is presented that has a privileged place in the life of a believer. Also, intellectual and apostolic formation have been presented, that enable lay Catholics to carry out apostolic tasks, being totally committed to this work. In the contemporary Church’s teaching we find an exhausting presentation of the formation of lay Catholics. It takes into consideration contemporary conditions and theological foundations, aims and milieus, in which the process of formation of the laity takes place. The issue of formation of lay Catholics encounters numerous obstacles resulting from dynamic changes occurring in the world. They make a man’s life complicated, and also make realization of his vocation difficult. Hence, it seems important to show general principles so that individual solutions could be introduced on their basis. Christian formation, as the documents of the Church define it, is always the formation of a person. It is carried out most efficiently as result of the personal influence. Avoiding the extreme and dangerous tendencies occurring in contemporary conceptions of education the Church is in favor of the personalistic approach to the formation of lay Catholics. Hence it rejects the instrumental approach to man, that treats him as a passive recipient of formation activities. It also does not accept the attitude of refraining from any influence, or suggesting a system of values to the individual being formed, as it sometimes is treated as an attack on freedom, dignity and tolerance. In the process of Christian formation various educational circles take part. The teaching of the contemporary Church ascribes the fundamental educational significance to God the Father, who through the gift of Christ and the Holy Spirit is the first and most perfect Educationist. All other milieus of formation, employing the educational means and methods that are characteristic for them, have to take into consideration God’s pedagogical activity. In the process of Christian formation the basic significance is ascribed to the family. Its effect on the man cannot be overestimated; and in the situation when the family for some reason cannot carry out its educational tasks, it is hard to replace it with something else. In the light of this fact the care that the Church exercises over the institutions of marriage and family is well understood. On the strength of the mandate received from Christ the Church makes efforts to enable believers to receive such a formation that will allow them to live a life concordant to the vocation they got from God, and to achieve the eternal life. An important role in this process is also played by schools and universities with their whole potential for formation, as well as by religious associations. The latter ones are looked at by the Church with a lot of hope as the circles where Christian formation seems to be realized in a way that is adequate for the mentality of the modern man. If Christian formation is to be efficient, it has to be permanent, as there is a danger that the process can be reduced to children and youths only. Indeed, the period of reaching adulthood should be considered especially important from the point of view of education, but one may not forget that also an adult still has to develop, and the above-mentioned educational efforts will prove efficient only when they become self-education. Christian formation has to be versatile and comprise all dimensions. It should be a formation that is internally consolidated, uniting different aspects in itself and with each other. Albeit the teaching of the contemporary Church describes various dimensions of Christian formation, it always stresses that the formation must be integrated and that it must not omit or emphasize too strongly any of the mentioned aspects. The postulate of the integrated and comprehensive formation is connected with the necessity of planning it well and properly preparing the formatters. Hence having a certain model of formation that is based on Christian anthropology is important. The model has to be confronted with the conditions and situation in which the contemporary man finds himself. This latter one does not have a determining character, but it allows a wise and realistic preparation of a proper program of formation. The point of departure for undertaking the process of Christian formation of lay Catholics is accepting a definite model of it that is connected with the truth about the man and his vocation, as well as a realistic interpretation of the situation in which people living in the present conditions find themselves. The issue of Christian formation of lay Catholics is undertaken in numerous documents issued by the Magisterium of the Church concerning the laity. Significant elements of such formation can also be found in statements that refer to the formation of the clergy and consecrated people. Applying the directives contained in them to formation of the lay has to take into consideration their identity and their specific vocation, and avoid blurring the differences, which leads to confusion in the Church community. It seems that working out one Church document that would gather all the elements of which Christian formation of lay Catholics consists would be advisable. Such a synthesis could prevent one from having the impression of a certain disproportion between the interest in and the number of publications concerning the formation of priests and the formation of lay people Translated by Tadeusz Karłowicz
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    Preferential Option for the Family A Response of the Church in Poland to the Progressive Process of Secularisation
    (Wydawnictwo KUL, 2024) Fiałkowski, Marek
    The article asks how the Church can respond to the challenge of secularisation and counter its effects. At the same time, it is assumed that secularisation is not an inevitable phenomenon that one must surrender to by adapting to the current situation. Still, it is possible to develop an appropriate re­sponse to this phenomenon. The most appropriate response is prioritising the pastoral care of marriage and family. To this end, an analysis of the Church’s teaching and theological studies was carried out to show their potential, expressed primarily in the sacrament of marriage and the phenomenon of domestic Church. The Church’s strategy in the face of secularisation processes should be focused on discovering the richness of the sacrament of marriage and supporting families in the complex process of becoming a domestic Church. Other pastoral activities of the Church should be adapted and focused on this strat­egy, because by strengthening the family as the domestic Church, they become more effective.
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    Świadectwo życia chrześcijańskiego osób świeckich w służbie ewangelizacji
    (Wydawnictwo KUL, 2012) Fiałkowski, Marek
    Katolicy świeccy stanowią zdecydowaną większość członków Kościoła katolickiego. Od ich postawy i zaangażowania w dużej mierze zależy dzieło ewangelizacji, będące podstawowym zadaniem Ludu Bożego. Zasadne zatem jest stawiane sobie pytań o kształt świadectwa życia chrześcijańskiego świeckich. Artykuł jest próbą ukazania, na czym polega i w czym się przejawia świadectwo katolików świeckich w perspektywie ewangelizacji. W tym celu najpierw omówiono samą istotę chrześcijańskiego świadectwa oraz świat jako miejsce jego składania, a także przestrzeń życia i pracy katolików świeckich. Następnie zostały przedstawione najważniejsze formy świadectwa oraz trudności na jakie napotyka ono we współczesności.
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    Świat kultury, polityki i gospodarki a wyzwania nowej ewangelizacji
    (Sandomierz: Wydawnictwo Diecezjalne i Drukarnia, 2011) Fiałkowski, Marek
    Celem artykułu jest ukazanie nowej ewangelizacji jaką powinien podjąć dziś Kościół na polu szeroko rozumianej kultury, polityki i gospodarki, które angażują siły i zdolności ludzi. Nie jest to zadanie łatwe, ponieważ współczesny świat – poddany procesowi sekularyzacji – kieruje się mentalnością, w której coraz mniej jest odniesień do transcendencji oraz wydaje się żyć tak, jak gdyby Bóg nie istniał. Wymaga to więc od chrześcijan odwagi, by zadomowić się na nowych areopagach, znajdując adekwatne środki i metody głoszenia w tych miejscach Ewangelii. Można przyjąć, że w przypadku kultury będzie to wysiłek zmierzający do przepajania jej światłem Ewangelii, co jest procesem swoistego jej uszlachetnienia. W polityce chodzi zwłaszcza o takie jej ukierunkowanie, aby stawała się ona autentyczną służbą dobru wspólnemu. Z kolei w działalności gospodarczej skonfrontowanej z Ewangelią istotny jest człowiek, który jest twórcą, ośrodkiem i celem życia społeczno-gospodarczego.