In democratic societies, it is taken for granted to withdraw religiosity from public life. In this paper, we point to Talal Asad’s critique of this taken-for-grantedness. Using his genealogical method, he attempts to find the origin of this relegation of religiosity to the private sphere. The concept of secularity, he argues, is primarily an expression of the power of those who insist on enlightened reason. At the same time, secularism becomes, in a sense, a new religion, the only one acceptable in a democratic society. While we point out the causes of the secularization process, we also point out the aspects that are problematic in such a conception of religion. The Church’s response must take into account the process of secularization, but it must not fall into the same logic that led to this process in the first place. We point out the danger that the separation between the sacred and the profane, the physical and the spiritual, is increasing even in the new religious movements. We therefore propose a form of proclamation that involves the whole person and addresses him or her in everyday life.
{"title":"The Critique of Secularism by Talal Asad as a Chance to Look for New Ways of Proclamation","authors":"J. Vodičar","doi":"10.31743/vv.16766","DOIUrl":"https://doi.org/10.31743/vv.16766","url":null,"abstract":"In democratic societies, it is taken for granted to withdraw religiosity from public life. In this paper, we point to Talal Asad’s critique of this taken-for-grantedness. Using his genealogical method, he attempts to find the origin of this relegation of religiosity to the private sphere. The concept of secularity, he argues, is primarily an expression of the power of those who insist on enlightened reason. At the same time, secularism becomes, in a sense, a new religion, the only one acceptable in a democratic society. While we point out the causes of the secularization process, we also point out the aspects that are problematic in such a conception of religion. The Church’s response must take into account the process of secularization, but it must not fall into the same logic that led to this process in the first place. We point out the danger that the separation between the sacred and the profane, the physical and the spiritual, is increasing even in the new religious movements. We therefore propose a form of proclamation that involves the whole person and addresses him or her in everyday life.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":"82 16","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-05-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141121222","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
To educate each person integrally as a member of society, ethical principles with an ontological dimension are needed. This qualitative research with literature study method aims to explore the ontological dimension of community education refers to Augustine’s thought in The City of God. The results of this study show that community education is synonymous with building the City of God, which is characterized by human relationships with God so that they are able to use freedom driven by altruist love to implement social responsibility for the realization of peace, justice and happiness in common life. Education of conscience plays an important role in developing the sensitivity, concern and responsibility of each person to realize true happiness in life together. True happiness, which is the goal of everyone’s life, has a moral, relational-dialogical, dynamic and affective character. Altruistic love, which stems from man’s relationship with God, is an ethical principle in social life. At the same time, the idea of each person’s relationship with God and his presence in conscience confirms Augustine’s position on the ontological dimension of the morality of living together. Augustine’s ideas about the ontological dimension of social morality have influenced moral education in the Christian tradition and philosophical discourse over time.
{"title":"Ontological Dimension of Community Education Refers to Augustine’s Thought in The City of God","authors":"Carolus Borromeus Mulyatno, Agus Widodo","doi":"10.31743/vv.16811","DOIUrl":"https://doi.org/10.31743/vv.16811","url":null,"abstract":"To educate each person integrally as a member of society, ethical principles with an ontological dimension are needed. This qualitative research with literature study method aims to explore the ontological dimension of community education refers to Augustine’s thought in The City of God. The results of this study show that community education is synonymous with building the City of God, which is characterized by human relationships with God so that they are able to use freedom driven by altruist love to implement social responsibility for the realization of peace, justice and happiness in common life. Education of conscience plays an important role in developing the sensitivity, concern and responsibility of each person to realize true happiness in life together. True happiness, which is the goal of everyone’s life, has a moral, relational-dialogical, dynamic and affective character. Altruistic love, which stems from man’s relationship with God, is an ethical principle in social life. At the same time, the idea of each person’s relationship with God and his presence in conscience confirms Augustine’s position on the ontological dimension of the morality of living together. Augustine’s ideas about the ontological dimension of social morality have influenced moral education in the Christian tradition and philosophical discourse over time.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":"82 6","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-05-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140968042","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article deals with Origen’s interpretation of Isaiah’s vision in Isa 6. Origen refers to his Hebrew Master’s statement in Orig. Princ. 1.3.4 where two Seraphim are identified with Christ and the Holy Spirit. The main scope in the article is to put the Hebrew Master’s opinion in balance with Origen’s own Christology. The problem is approached from the method of biblical argumentation by using ancien reception historical ways to understand scripture. The Hebrew Master’s statement is related to three important themes: First, the angelomorphic theophanies in the Old Testament provide a general background for the idea that Christ (and the Holy Spirit) can be identified with Seraphim. Second, Origen relates Isaiah’s Seraphim to Cherubim in the Ark of Covenant and use Hab 3:2 to illustrate his Christology. Third, the Christology of the Ascension of Isaiah provides a good parallel to understand the Hebrew Master’s statement about Seraphim. The main result in the article is that Origen’s own Christology is well balanced with the statement of the Hebrew Master. Origen’s teachings about Christ can be characterized as high and subordinate Christology, and its roots are in early Jewish-Christian circles.
{"title":"Isaiah 6:1–3 and Angelomorphic Christology. An Approach to Understand Origen’s Isaiah Exegesis","authors":"Antti Laato","doi":"10.31743/vv.17098","DOIUrl":"https://doi.org/10.31743/vv.17098","url":null,"abstract":"This article deals with Origen’s interpretation of Isaiah’s vision in Isa 6. Origen refers to his Hebrew Master’s statement in Orig. Princ. 1.3.4 where two Seraphim are identified with Christ and the Holy Spirit. The main scope in the article is to put the Hebrew Master’s opinion in balance with Origen’s own Christology. The problem is approached from the method of biblical argumentation by using ancien reception historical ways to understand scripture. The Hebrew Master’s statement is related to three important themes: First, the angelomorphic theophanies in the Old Testament provide a general background for the idea that Christ (and the Holy Spirit) can be identified with Seraphim. Second, Origen relates Isaiah’s Seraphim to Cherubim in the Ark of Covenant and use Hab 3:2 to illustrate his Christology. Third, the Christology of the Ascension of Isaiah provides a good parallel to understand the Hebrew Master’s statement about Seraphim. The main result in the article is that Origen’s own Christology is well balanced with the statement of the Hebrew Master. Origen’s teachings about Christ can be characterized as high and subordinate Christology, and its roots are in early Jewish-Christian circles.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":"16 9","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140971853","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The article analyzes the references to Scripture in Historyja trzech kroli (History of the Three Kings), an Old Polish apocryphal work preserved in a copy from 1544. The references to the Bible are divided into quotations, allusions and echoes. Quotations were introduced either by reference to a particular location or author of the biblical text, or to an unspecified “prophet” or “evangelist.” Sometimes they were not signaled in any way. Then the quotation could only be identified by recognizing the passage to which it refers. Allusions to the Old and New Testaments mostly consisted of references to characters, places, and events, without quoting the text of Scripture itself. The featured echoes most often consisted of narrative parallelisms between the story of the Wise Men from the East and the first Church. References to Scripture in the apocryphal work served to emphasize typology and create parallelisms between biblical history and the story of the three kings. The text emphasizes the role of the Gentiles in salvation history while belittling the role of Israelites.
文章分析了《三个国王的历史》（Historyja trzech kroli）中对圣经的引用，这是一部保存在 1544 年副本中的波兰旧启示录。对《圣经》的引用分为引文、典故和呼应。引文通过引用《圣经》文本的特定地点或作者，或引用未指定的 "先知 "或 "传道者 "来引入。有时，引文没有任何标记。这时，只能通过识别引用的经文来辨别。新旧约》中的典故大多是对人物、地点和事件的引用，并没有引用经文本身。有特色的呼应最常见的是来自东方的智者的故事与第一个教会之间的叙述相似之处。启示录作品中对圣经的引用是为了强调典型性，并在圣经历史和三王故事之间创造相似之处。经文强调了外邦人在救赎历史中的作用，同时贬低了以色列人的作用。
{"title":"References to Scripture in the Old Polish History of the Three Kings. Quotations, Allusions, Echoes","authors":"Zofia Bryłka-Baranowska","doi":"10.31743/vv.16684","DOIUrl":"https://doi.org/10.31743/vv.16684","url":null,"abstract":"The article analyzes the references to Scripture in Historyja trzech kroli (History of the Three Kings), an Old Polish apocryphal work preserved in a copy from 1544. The references to the Bible are divided into quotations, allusions and echoes. Quotations were introduced either by reference to a particular location or author of the biblical text, or to an unspecified “prophet” or “evangelist.” Sometimes they were not signaled in any way. Then the quotation could only be identified by recognizing the passage to which it refers. Allusions to the Old and New Testaments mostly consisted of references to characters, places, and events, without quoting the text of Scripture itself. The featured echoes most often consisted of narrative parallelisms between the story of the Wise Men from the East and the first Church. References to Scripture in the apocryphal work served to emphasize typology and create parallelisms between biblical history and the story of the three kings. The text emphasizes the role of the Gentiles in salvation history while belittling the role of Israelites.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":"22 4","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-05-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140982689","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The principal weight of the Church’s responsibility for evangelization rests on the parish. However, the pastoral practice shows that there is no sufficient principle to organize the missionary life of the parish as a community of communities. This frequently leads to confusion in a multitude of activities, which contributes to the failure of the parish to fulfill its principal evangelizing mission. Firstly, the article shows how the introduction of ministries of lector and acolyte into the life of the parish may help revitalize the basic functions of the parish, which are: martyrdom, liturgy, and diakonia. Men and women who discovered their specific vocation to the ministry of lector and acolyte may become pillars of concrete parish groups and apostolic work realized in the parish. It is closely related to a proper understanding of the ecclesial dimension of each of these ministries. In view of the above, the article presents pastoral inspirations of the Instruction of the Congregation for the Clergy The Pastoral Conversion of the Parish Community in the Service of the Evangelising Mission of the Church, and the indications of Pope Francis’ Apostolic Letter Spiritus Domini. Secondly, the text presents the liturgical ministries in the light of the hierarchical, charismatic, and spousal dimension of the mystery of the Church. The final part of the article describes the pastoral dimension of these ministries in realizing the evangelizing mission of the Church.
{"title":"The Role of the Ministry of Lector and Acolyte in the Context of the Instruction for Parishes in the Service of Evangelisation (June 29, 2020) and the Letter Spiritus Domini (January 10, 2021)","authors":"B. Biela","doi":"10.31743/vv.16428","DOIUrl":"https://doi.org/10.31743/vv.16428","url":null,"abstract":"The principal weight of the Church’s responsibility for evangelization rests on the parish. However, the pastoral practice shows that there is no sufficient principle to organize the missionary life of the parish as a community of communities. This frequently leads to confusion in a multitude of activities, which contributes to the failure of the parish to fulfill its principal evangelizing mission. Firstly, the article shows how the introduction of ministries of lector and acolyte into the life of the parish may help revitalize the basic functions of the parish, which are: martyrdom, liturgy, and diakonia. Men and women who discovered their specific vocation to the ministry of lector and acolyte may become pillars of concrete parish groups and apostolic work realized in the parish. It is closely related to a proper understanding of the ecclesial dimension of each of these ministries. In view of the above, the article presents pastoral inspirations of the Instruction of the Congregation for the Clergy The Pastoral Conversion of the Parish Community in the Service of the Evangelising Mission of the Church, and the indications of Pope Francis’ Apostolic Letter Spiritus Domini. Secondly, the text presents the liturgical ministries in the light of the hierarchical, charismatic, and spousal dimension of the mystery of the Church. The final part of the article describes the pastoral dimension of these ministries in realizing the evangelizing mission of the Church.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":"91 12s1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-05-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141004224","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
W artykule postawiono pytanie w jaki sposób Kościół może odpowiedzieć na wyzwanie sekularyzacji i przeciwstawić się jej skutkom? Przyjęto równocześnie założenie, że sekularyzacja nie jest zjawiskiem nieuchronnym, któremu należy poddać się poprzez przystosowanie do obecnej sytuacji, ale można wypracować właściwą odpowiedź na to zjawisko. Najbardziej odpowiedną reakcją jest priorytetowe potraktowania duszpasterstwa małżeństwa i rodziny. W tym celu, poprzez analizę nauczania Kościoła i opracowań teologicznych, ukazany został ich potencjał, wyrażający się przede wszystkim w sakramencie małżeństwa oraz fenomenie Kościoła domowego. Strategia Kościoła wobec procesów sekularyzacji winna być skoncentrowana na odkrywaniu bogactwa sakramentu małżeństwa oraz wspieraniu rodzin w niełatwym procesie stawania się Kościołem domowym. Inne działania duszpasterskie Kościoła powinny być dostosowane i skoncentrowane na tej strategii, gdyż wzmacniając rodzinę jako Kościół domowy same zyskują większą skuteczność.
{"title":"Opcja preferencyjna na rzecz rodziny odpowiedzią Kościoła w Polsce na postępujący proces sekularyzacji","authors":"Marek Fiałkowski","doi":"10.31743/vv.17070","DOIUrl":"https://doi.org/10.31743/vv.17070","url":null,"abstract":"W artykule postawiono pytanie w jaki sposób Kościół może odpowiedzieć na wyzwanie sekularyzacji i przeciwstawić się jej skutkom? Przyjęto równocześnie założenie, że sekularyzacja nie jest zjawiskiem nieuchronnym, któremu należy poddać się poprzez przystosowanie do obecnej sytuacji, ale można wypracować właściwą odpowiedź na to zjawisko. Najbardziej odpowiedną reakcją jest priorytetowe potraktowania duszpasterstwa małżeństwa i rodziny. W tym celu, poprzez analizę nauczania Kościoła i opracowań teologicznych, ukazany został ich potencjał, wyrażający się przede wszystkim w sakramencie małżeństwa oraz fenomenie Kościoła domowego. Strategia Kościoła wobec procesów sekularyzacji winna być skoncentrowana na odkrywaniu bogactwa sakramentu małżeństwa oraz wspieraniu rodzin w niełatwym procesie stawania się Kościołem domowym. Inne działania duszpasterskie Kościoła powinny być dostosowane i skoncentrowane na tej strategii, gdyż wzmacniając rodzinę jako Kościół domowy same zyskują większą skuteczność.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":"47 26","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140377142","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
What Pope Francis describes as “the culture of temporariness” are all the changes taking place in communities and the broad anthropological and cultural context of the Western world. According to the pope, they include new ways of creating and maintaining relations, zapping, consumerism, individualism, the culture of rejection, unemployment, and NEET generation. In search for the Church’s response to secularization, the authors decided to explore Pope Francis’ instructions addressed to young people concerning marital and family life in the era of the current culture of temporariness. This is the major research objective of the article. To achieve it, using the method of literature review covering the topic, the authors first present the manifestations of the culture of temporariness among young people. Next, the consequences of the culture of temporariness in catechesis for marriages and families are indicated. In the last part of the paper, Pope Francis’s instructions for young people regarding the threats of the culture of temporariness in their lives and activities of marriages and families are elaborated on.
{"title":"The Culture of Temporariness in Pope Francis’ Teaching on Marriage and Family","authors":"Michał Borda, B. Marzec","doi":"10.31743/vv.16892","DOIUrl":"https://doi.org/10.31743/vv.16892","url":null,"abstract":"What Pope Francis describes as “the culture of temporariness” are all the changes taking place in communities and the broad anthropological and cultural context of the Western world. According to the pope, they include new ways of creating and maintaining relations, zapping, consumerism, individualism, the culture of rejection, unemployment, and NEET generation. In search for the Church’s response to secularization, the authors decided to explore Pope Francis’ instructions addressed to young people concerning marital and family life in the era of the current culture of temporariness. This is the major research objective of the article. To achieve it, using the method of literature review covering the topic, the authors first present the manifestations of the culture of temporariness among young people. Next, the consequences of the culture of temporariness in catechesis for marriages and families are indicated. In the last part of the paper, Pope Francis’s instructions for young people regarding the threats of the culture of temporariness in their lives and activities of marriages and families are elaborated on.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":"18 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140374242","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Przedmiotem analiz w niniejszym artykule są przemiany religijności polskiego społeczeństwa w odniesieniu do autodeklaracji wyznaniowych, praktyk religijnych, zasad moralnych ukazanych w kontekście procesu sekularyzacji. Artykuł prezentuje analizy empiryczne oparte na danych pozyskanych z instytucji badawczych i projektów indywidualnych, ukazując różnice między ogółem społeczeństwa a środowiskiem młodzieży. Wyniki badań potwierdzają, że przyspieszona sekularyzacja dotyczy przede wszystkim młodzieży. Przedmiotem refleksji jest również pytanie o możliwość wypracowania adekwatnej odpowiedzi Kościoła na zdiagnozowane wyzwania sekularyzacyjne. Kwestia ta pozostaje jednak otwarta.
{"title":"Przemiany religijności w społeczeństwie polskim","authors":"Paweł Mąkosa, T. Adamczyk","doi":"10.31743/vv.17095","DOIUrl":"https://doi.org/10.31743/vv.17095","url":null,"abstract":"Przedmiotem analiz w niniejszym artykule są przemiany religijności polskiego społeczeństwa w odniesieniu do autodeklaracji wyznaniowych, praktyk religijnych, zasad moralnych ukazanych w kontekście procesu sekularyzacji. Artykuł prezentuje analizy empiryczne oparte na danych pozyskanych z instytucji badawczych i projektów indywidualnych, ukazując różnice między ogółem społeczeństwa a środowiskiem młodzieży. Wyniki badań potwierdzają, że przyspieszona sekularyzacja dotyczy przede wszystkim młodzieży. Przedmiotem refleksji jest również pytanie o możliwość wypracowania adekwatnej odpowiedzi Kościoła na zdiagnozowane wyzwania sekularyzacyjne. Kwestia ta pozostaje jednak otwarta.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":"22 5","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140374809","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Katecheza zawsze odbywa się w konkretnych warunkach i w konkretnych czasach. Nie może być oderwana od rzeczywistości, nie może „rozmijać” się z problemami przeżywanymi przez katechizowanych. W tym znaczeniu ponowoczesność i cechujący ją sekularyzm stawiają katechezę w nowych warunkach, w sytuacji, która wymaga rozpoznania, a następnie rozeznania, jak w tej nowej rzeczywistości możliwe jest głoszenie katechezy, jak możliwe jest dotarcie z Ewangelią do współczesnego człowieka. Artykuł podejmuje namysł nad możliwościami dialogu katechetycznego z człowiekiem żyjącym w ponowoczesności, którą charakteryzuje zjawisko sekularyzacji. Refleksja przeprowadzona będzie w dwóch punktach. Najpierw ukazany zostanie kontekst, w którym zarysowuje się współczesny dialog katechetyczny. Następnie wyartykułowane zostaną konkretne zagadnienia, które mogą stanowić swoistą przestrzeń spotkania (konieczną do zaistnienia dialogu) z człowiekiem ponowoczesności. Całość zakończy krytyczne podsumowanie.
{"title":"Katecheza w ponowoczesności – przestrzenie dialogu","authors":"Kamilla Frejusz","doi":"10.31743/vv.17004","DOIUrl":"https://doi.org/10.31743/vv.17004","url":null,"abstract":"Katecheza zawsze odbywa się w konkretnych warunkach i w konkretnych czasach. Nie może być oderwana od rzeczywistości, nie może „rozmijać” się z problemami przeżywanymi przez katechizowanych. W tym znaczeniu ponowoczesność i cechujący ją sekularyzm stawiają katechezę w nowych warunkach, w sytuacji, która wymaga rozpoznania, a następnie rozeznania, jak w tej nowej rzeczywistości możliwe jest głoszenie katechezy, jak możliwe jest dotarcie z Ewangelią do współczesnego człowieka. Artykuł podejmuje namysł nad możliwościami dialogu katechetycznego z człowiekiem żyjącym w ponowoczesności, którą charakteryzuje zjawisko sekularyzacji. Refleksja przeprowadzona będzie w dwóch punktach. Najpierw ukazany zostanie kontekst, w którym zarysowuje się współczesny dialog katechetyczny. Następnie wyartykułowane zostaną konkretne zagadnienia, które mogą stanowić swoistą przestrzeń spotkania (konieczną do zaistnienia dialogu) z człowiekiem ponowoczesności. Całość zakończy krytyczne podsumowanie.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":"39 8","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140376808","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
At the beginning of the 20th century, early processes of secularization – especially in working-class families living in large cities – and inadequate teaching methods led to a crisis of Catholic religious education. Teachers and professors highlighted that it was becoming more and more difficult for religious education to reach students and to ensure that they become devoted members of the Church. In this situation, a catechetical movement was established, which was mainly situated in Munich and Vienna, where teachers, catechists, and academics discussed reforms of the commonly used teaching methods in religious education. Conferences and the foundation of journals followed. It is at least from this point that the process of modernization in the field of religious education in the German-speaking context begins. This modernization gained traction after the Second Vatican Council and was also promoted by the phenomenon of secularization and pluralization after the 1960s. Against this background, the essay will address the following questions: What led to the modernization of religious education that began around 1900? What role was played by the new openness of catechists and theologians for education science and the (religious) pluralization of society? To answer this question, the article will focus on developments between 1900 and the 1920s, during the 1970s, and the more or less topical discussion about the concept of ‘theology of children’ since the late 1990s. This study will also ask whether this development can be described as the discovery of the child in theology and religious education. Finally, this paper asks what consequences this development has for a denominational religious education in state schools today and in the future.
{"title":"Discovering the Child? Individualization Processes of Catholic Religious Education in the Horizon of Secularization since 1900","authors":"Alexander Maier","doi":"10.31743/vv.17084","DOIUrl":"https://doi.org/10.31743/vv.17084","url":null,"abstract":"At the beginning of the 20th century, early processes of secularization – especially in working-class families living in large cities – and inadequate teaching methods led to a crisis of Catholic religious education. Teachers and professors highlighted that it was becoming more and more difficult for religious education to reach students and to ensure that they become devoted members of the Church. In this situation, a catechetical movement was established, which was mainly situated in Munich and Vienna, where teachers, catechists, and academics discussed reforms of the commonly used teaching methods in religious education. Conferences and the foundation of journals followed. It is at least from this point that the process of modernization in the field of religious education in the German-speaking context begins. This modernization gained traction after the Second Vatican Council and was also promoted by the phenomenon of secularization and pluralization after the 1960s. Against this background, the essay will address the following questions: What led to the modernization of religious education that began around 1900? What role was played by the new openness of catechists and theologians for education science and the (religious) pluralization of society? To answer this question, the article will focus on developments between 1900 and the 1920s, during the 1970s, and the more or less topical discussion about the concept of ‘theology of children’ since the late 1990s. This study will also ask whether this development can be described as the discovery of the child in theology and religious education. Finally, this paper asks what consequences this development has for a denominational religious education in state schools today and in the future.","PeriodicalId":37783,"journal":{"name":"Verbum Vitae","volume":"97 48","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140377297","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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