Individual and collective pastoral care WT-SST-DIZ

The development of the Church is only possible on the basis of the idea of communion, which is why it is so important to foster a sense of community in its members. Both religious awareness and a deepened spirituality, profiled by active participation in the liturgy, play a major role in the formation of community. Basic religious knowledge and spiritual formation are the support for the activity of believers, which can be realised on four levels: education (learning about the Church's teachings), pedagogy (Christian education), spiritual formation and evangelisation-apostolic activities. Believers need help in order to make a mature personal choice of the path of initiated and communitarian faith, and therefore all efforts to create groups through which the Church's community pastoral activity can be organised, taking into account current socio-cultural conditions, should be appreciated.

The current hierarchy of pastoral activities is thus as follows: 1) pastoral - fulfilling salvific mediation (servile priesthood). The priest-shepherd leads the sheep (flock) to salvation. He is a signpost, excluded from worldly reality. He is separated from the world of the lay faithful, independent, self-governing, self-sufficient. In pastoral ministry understood in this way, each priest does everything himself; 2) apostolate - in this activity the priest goes out of the "church", he stands among the faithful. He enters into their daily life and learns to know their commonplace, their life problems. The priest-apostle is among the faithful, he is one of them. He cannot invoke official authority (the authority of ordination), and he can only carry out his apostolic plans on the basis of personal, human authority; he can be a teacher, counsellor, educator, but without invoking the authority of ordination. 3) in evangelisation all distinctions disappear - all become disciples of Christ, who is the Master. The priest stands among his faithful as one of the disciples in the school of Christ. This does not at all mean that he is a primate in it. Many lay faithful in this school can amaze with their skills.
Preparation for the priesthood must be seen in this perspective, in which the human being must be formed first (human formation), then the Christian (Christian formation) and finally the priest (priestly formation). These three dimensions of fulfilling the mission of Christ cannot be lost throughout the priestly life. Influenced by the new challenges of evangelisation, there is a slow process of re-hierarchisation of the Church's pastoral activity. The most important thing is becoming a new evangelisation, whose participants without preconditions are all people, without exception Evangelisation leads to apostolic commitment in the world, and apostolate opens the way for the hierarchical Church to fulfil salvific mediation (pastoral ministry).

Term 2023/24_L:

(in Polish) Dyscyplina naukowa, do której odnoszą się efekty uczenia się

theology

(in Polish) Grupa przedmiotów ogólnouczenianych

(in Polish) nie dotyczy

(in Polish) Opis nakładu pracy studenta w ECTS

The basis for the recognition of the student workload is firstly the participation in class and active involvement in the discussion of the topics discussed in the lecture. The student's personal interest in the issues presented in the lecture, presented during the class in the form chosen by the student (prepared written material, presentation, speaking in a discussion) is also taken into account. The student also has the right to ask for personal consultations with the lecturer and propose alternative ways to demonstrate knowledge of the lecture topic. The assessment will also take into account the student's own work and time spent preparing for class, reading literature, especially achievements in carrying out practicals, projects and original ideas related to the lecture topic. Self-study and the results of the student's personal research queries on the lecture topic will also count towards the final assessment. It will be a compulsory task for the student to prepare an essay on a topic selected from a list proposed by the lecturer, but with the option of preparing an essay on an original topic proposed by the student that falls within the lecture topic. Participation in teaching classes, development of lecture content and preparation for examination: 30 - 1 Own work with subject reading: 30 - 1 Preparation of an essay as a written assignment for credit: 30 - 1 Student workload in hours: 90 Number of ECTS credits: 3

Subject level

elementary

(in Polish) Punkty ECTS

(unknown)

Learning outcome code/codes

TMA_W01, TMA_W03, TMA_W10, TMA_W13, TMA_W23, TMA_U01, TMA_U05, TMA_U12, TMA_U28 TMA_K01, TMA_K18

Type of subject

obligatory

Preliminary Requirements

The human person can be depicted in three basic aspects of humanity: physical-psychic (individual), natural-community (social) and spiritual-supernatural (divine). This three-dimensionality also applies to the life of faith, which is at once incarnational, communal and transcendent. The living out of faith, its growth and outward expression takes place in everyday life, which is a material reality (the incarnational 'face') and in community. The transcendent character of faith is defined by the Christian experience, which is participation in the experience of God.

Course coordinators

Jan Przybyłowski

Learning outcomes

The implementation of the Church's pastoral activity takes place at the interface between the Church and the world, which is why believers and pastoral workers have different problems in putting them into practice, which is also often a source of conflict in the roles they fulfil. The modern world is waiting for evangelisers, apostles, educators and counsellors who will be witnesses to the Gospel proclaimed. Their task is to help man to accept the Gospel message, which consequently means consenting to the intervention of Christ introducing him to the mystery of the Christian vocation, the essence of which is the passage from time to eternity. Believers expect their pastors to define a concrete, clear and certain kerygma, presenting the essence of the solemn faith, which will legitimise their participation in the life of the ecclesial community.
The surest way of transmitting the faith is for the pastor to fulfil the role of evangeliser, the fulfilment of which facilitates the faithful of the Church and the pastor to get to know each other, and to share their life experiences and experiences of the work of the Gospel in the daily lives of Christ's disciples. The source of the Gospel is supernatural, since it is God's revelation. Its addressees, however, are people who, by their effort and radicalism in fulfilling it, bear witness to its truth. The experiences of people living the Gospel on a daily basis help others to understand and accept the Gospel from Christ.
The new evangelisation restores the primacy of the word of God in all the Church's activity. In youth ministry, the new evangelisation is a way of awakening an evangelical (existential) faith, which is to lead consequently to a solemn ("ecclesial") faith. The basis here is "understanding man", which means uniting with him in thinking, feeling and acting. Here, the pastor acts "in a priestly way", not as an "institution", but as a witness - that is, a confrere in the community. The human virtues practised in daily life, if illuminated by the light of the Gospel, can also be carriers of the Gospel message. Thanks to them, a person can learn to live as a Christian in the world and thus prepare himself to participate in the life of the Church community and to undertake an evangelising and apostolic mission.
Individual and community pastoral care is thus the path for believers to walk with Christ proclaiming the Gospel to them in the Church. The pastor is in their midst, accompanies them and experiences with them the power of the Gospel. His task is to encourage perseverance for the faithful and to invite the lost.
Personal responsibility for the community linked to fidelity and obedience to the Church enables the priest to act on the basis of his own discernment of the situation. In fulfilling his "ecclesiastical tasks" the priest cannot dispense with being a "counsellor" of the faithful in worldly matters. The role of the pastoral counsellor is to assist the person in 'perfecting' his life. Pastoral counselling must take into account two stages of man's "perfecting": first, he must learn to "love the world" (immanence) in order to distance himself internally from the world (transcendence) at the second stage. In the preparation of future pastors, not only must a high level of theological knowledge and spiritual development be ensured, but knowledge of the humanities must also be valued. For the future pastor, in fulfilling his or her mission, will accompany believers on their journey of living their faith in everyday life as an evangeliser, apostle, educator, counsellor, but always in a 'priestly' way.

Assessment criteria

The student's achievements in terms of acquired knowledge, skills and competences will be assessed according to the grading scale adopted in the regulations. Since the topics of individual and collective (community) pastoral care are by definition interdisciplinary and applied, the final assessment will take into account participation and activity in class, as well as skills and competences in proposing original, creative ways of putting theory into practice.

Bibliography

Bourgeois D., Duszpasterstwo Kościoła, Poznań 2001.
Kamiński R., Duszpasterstwo zwyczajne, w: Leksykon teologii pastoralnej, Lublin 2006, s. 212-218.
Kamiński R., Duszpasterstwo nadzwyczajne, w: Leksykon teologii pastoralnej, Lublin 2006, s. 209-212.
Krucina J., Duszpasterstwo jako troska o człowieka, Homo Dei (1977)1s. 28-34.
Nieparko R., Duszpasterstwo, w: Encyklopedia katolicka, t. 4, s. 391-393.
Narecki Z., Duszpasterstwo zwyczajne w parafii a urzeczywistnienie Kościoła, Lublin 2001.
Przybyłowski J.K., Ecclesiality and human socialization in the aspect of applied theology, Seminare 43(2022)4
Przybyłowski J.K., Pastoral communication in the communal aspect, Seminare 38(2017)4 Przybyłowski J.K., Catholic Anthropology from an Ecological Perspective: Pastoral Study in the Light of the Encyclical Laudato si’, Collectanea Theologica 90(2020)5
Przybyłowski J.K., Ecclesiality and human socialization in the aspect of applied theology, Seminare 43(2022)4
Przybyłowski J.K., Duszpasterstwo Kościoła w perspektywie ludzkiej. Studium z teologii stosowanej, w: Homo viator. Człowiek–Duszpasterstwo-Kościół. Od pielgrzymki do ekologii, Uniwersytet Papieski Jana Pawła II, Kraków 2022
Przybyłowski J.K., Budowanie parafii jako wspólnoty. Formacja wiernych świeckich do tworzenia wspólnoty parafialnej, Studia Łowickie 9(2007), s. 225-234.
Przybyłowski J.K., Podstawy teologiczne i antropologiczno-egzystencjalne działania grup religijnych, w: Dziś i jutro ruchów kościelnych, red. W. Nowacki, J. Czaplicki, Pelplin 2005, s. 29-60.
Przybyłowski J.K., Duszpasterstwo grupowe, Homo Dei 59(1990)1-2, s. 68-77.
Przybyłowski J.K., Laikat w Kościele polskim - obowiązki czy przywileje?, Ateneum Kapłańskie 114(1990)487, s. 428-439.

Additional information

Additional information (registration calendar, class conductors, localization and schedules of classes), might be available in the USOSweb system:

Description of WT-SST-DIZ in USOSweb