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Article

Strengthening the Resilience of Pupils through Catholic Religious Education in Poland: From Theory to Practice

by
Anna Zellma
1,* and
Paweł Michał Mąkosa
2,*
1
Faculty of Theology, University of Warmia and Mazury, 10-719 Olsztyn, Poland
2
Institute of Theology, The John Paul II Catholic University of Lublin, 20-950 Lublin, Poland
*
Authors to whom correspondence should be addressed.
Religions 2024, 15(10), 1153; https://doi.org/10.3390/rel15101153
Submission received: 13 August 2024 / Revised: 20 September 2024 / Accepted: 21 September 2024 / Published: 24 September 2024
Versions Notes

Abstract

:
Many young people find themselves unable to cope with the challenges of today’s world and, as a result, lose their self-confidence and joy in life, suffer from depression, and even attempt suicide. The first community that should offer help in a crisis is, without doubt, the family, but it often needs support. Such support can and should be provided by the school since it has the necessary tools and children and adolescents spend a lot of time there. Undoubtedly, religious education at school should also involve preventive and even therapeutic measures in the face of the above challenges. The research problem of this article is as follows: Does Catholic religious education in Poland seek to strengthen pupils’ resilience, and if so, in what way? This study analysed the curricular assumptions and practical activities implemented within the framework of or inspired by religious education. Its findings show that resilience has already become an important issue for religious education even though, in the face of increasing challenges, it requires improving already-established activities and including new areas of improvement.

1. Introduction

Intense civilisational changes contribute to various individual and social crises. They also create new risks for young people, who are particularly vulnerable due to their developmental stage. As a consequence, the mental health of children and adolescents is on the decline. This is reflected, among other things, in a lack of vitality, reduced motivation for various forms of activity, negative mood, phobias, fears, and uncertainty. There is also an increase in depression, self-destructive behaviour, and even suicide attempts among young people (Kozak et al. 2023).
No one should remain indifferent to these problems, and schools should play a special role in overcoming them, especially through subjects such as religious education. Therefore, an attempt has been made to answer whether and how religious education at school presupposes and implements the strengthening of pupils’ resilience to contemporary challenges. This article analyses primarily two issues: the curricular assumptions for teaching the Roman Catholic religion in Poland and the practical initiatives implemented within the framework of religious education in a Polish school that strengthen the resilience of children and adolescents. Terminological and methodological explanations will precede these analyses.

2. Terminological Explanations

Resilience was discussed as early as Thomas Aquinas’s virtue philosophy in the 13th century, and it corresponds to courage and magnanimity (Holly and Thomas 2020). However, according to the Oxford English Dictionary, the earliest evidence of resilience is from 1626, in the writings of Francis Bacon. It is defined as “the capacity to recover quickly from difficulties” (Oxford English Dictionary 2024). Today, however, there are different approaches and interpretations of the term “resilience”. It is equated with mental resilience, resilience to injury, and the ability of an individual to function well under adverse living and developmental conditions. It includes (1) a set of personality traits, skills, and abilities that allow coping with stressful situations, overcoming difficulties, solving problems, adapting to various life conditions, and dealing effectively with encountered difficulties, as well as (2) a developmental process through which a child is able to acquire the ability to use internal and external resources to adapt positively in difficult life situations (cf. Błasiak and Dybowska 2021, pp. 59–72; Borucka and Ostaszewski 2008, pp. 73–80; Bzymek 2021, pp. 9–113; Gwiżdż 2021, pp. 73–89). Resilience, defined in this way, consists of internal, innate, and acquired character qualities that enable a person to respond to stressful situations. These include, among others, plasticity of the mind, self-awareness, the ability to adapt to changing conditions, adaptation to the environment, calmness of the mind, fortitude, hope, generosity, seeing difficulties as an opportunity for development, the ability to detach oneself from negative experiences and regain lost or weakened strength (the ability to regenerate after psychological trauma), a positive attitude towards oneself and one’s abilities, mobilisation under conditions of crisis, vitality, good physical condition, hardiness, endurance, calmness, control over emotions and fears, ability to form and maintain satisfying social bonds, strength of character, low emotional reactivity, ability to arouse positive emotions, ability to cope with stress, inner strength to fight against adversity, commitment to acquiring new knowledge, strength of character, self-confidence, adaptation to challenging conditions, ability to overcome tensions and anxieties (cf. Błasiak and Dybowska 2021, pp. 59–72; Gwiżdż 2021, pp. 73–89; Hanson and Hanson 2018; Klon and Waszyńska 2020, pp. 204–11; Stefańska-Klar 2016, pp. 175–84). This article adopts the understanding of resilience found in pedagogy and psychology, which refers to the positive adaptation of children and adolescents to changing circumstances and the appropriate response to crises (Kim and Esquivel 2011; Werner 1992, pp. 262–8; 1994, pp. 131–36; cf. Rutter 1979, pp. 49–74; 1985, pp. 598–611).

3. Research Problem, Hypothesis, and Methodology

The main research problem of this study is as follows: Does Catholic religious education in Poland seek to enhance pupil resilience, and if so, how? The main research hypothesis is as follows: Catholic religious education in Poland aims to increase students’ resilience. This is achieved by developing students’ social competence during creative classroom and extracurricular activities, organised by a competent, committed, and creative religion teacher. The search for an answer to the problem formulated this way requires the analysis, reconstruction, and interpretation of both the curricular assumptions of Catholic religious education in Polish schools and the good practices implemented by various schools in cooperation with other educational institutions. The following analyses, therefore, focus on the essential curriculum documents for religious education currently in force, such as the Core Curriculum for Catechesis of the Catholic Church in Poland (2018) and the Curriculum for Teaching the Roman Catholic Religion in Kindergartens and Schools (2018). A detailed analysis of these documents will indicate elements of their content and form that have the potential to strengthen the resilience of children and adolescents participating in religious education. Subsequently, the discussion will move to good practices in or around religious education in school that can impact pupils’ building resilience attitudes. This will reveal not only the theoretical assumptions but also their practical implementation. This will be concluded with suggestions for strengthening those elements of religious education that can foster resilient attitudes. This line of analysis seems the most appropriate for solving the research problem.

4. Resilience in the Curricular Assumptions of Religious Education

As in many other countries, religious education in Poland has a denominational character, which means, among other things, that churches and religious organisations decide the content of this school subject (cf. Mąkosa 2015). Current Catholic religious education has didactic, educational, and formative (i.e., aimed at evangelisation and catechesis) functions. This is regulated both by the provisions of educational law and by the catechetical documents of the Church in Poland (e.g., Directory for Catechesis of the Catholic Church in Poland 2001, Core Curriculum for Catechesis of the Catholic Church in Poland 2018, Curriculum for Roman Catholic Religious Education in Kindergartens and Schools 2018). Religious education teachers are duty-bound to accompany students in their holistic development, helping them build social competences and shape their ability to interpret life situations in the light of the Gospel. Religious education in a Polish school, as its curriculum assumptions put it, “aims (…) to make a person a more mature and consciously self-actualising being, well established in their own culture, capable of creative criticism and reflective affirmation of the surrounding reality. Religious education is oriented towards developing a person’s awareness, competence, and presence in the world. It is intended to lead a person to an independent and rational interpretation of human existence and to provide assistance in understanding oneself and the world in the context of the content of one’s religion” (Polish Bishops’ Conference 2018, pp. 14–15; cf. Commission on Catholic Education of the Polish Bishops’ Conference 2018). This view on religious education points to its wide range of didactic and educational impacts, including resilience issues. Although the concept of “resilience” does not directly appear in the curriculum documents of Catholic religious education in Poland, resilience and its development within religious education can be considered in the context of showing God’s selfless love for every human being and appropriately forming pupils’ personal relationships with God, experienced in a spirit of faith and trust (Polish Bishops’ Conference 2018, pp. 31, 57–58, 99–100). Related to this is the task of accompanying pupils in acquiring an image of God who loves and supports them in the various situations of life (Commission on Catholic Education of the Polish Bishops’ Conference 2018, pp. 41, 51, 61, 87–88, 159–60). No less important is helping them in their search for the meaning of life, experiencing a sense of security, and unconditional acceptance (Polish Bishops’ Conference 2018, pp. 54–58, 97–100). At the same time, it is considered important to motivate students to trust in God, to pray in the face of difficulties, and to practice love of one’s neighbour (Polish Bishops’ Conference 2018, pp. 31, 57–58, 99–100). This, in turn, helps one discover faith as a factor that strengthens personal qualities and social predispositions and as a source of joy. This is fostered by the goals and content assumed in the curriculum documents of Catholic religious education in Poland related to discovering the joy of being in a community, e.g., a community of peers, one’s family, or the Church (Polish Bishops’ Conference 2018, pp. 31–123; cf. Chrostowski 2021, pp. 139–43).
At each stage of religious education at school, in keeping with the intellectual and emotional predispositions and social and religious experiences of pupils at a particular stage of their development, the assumption is to address the issues necessary for understanding oneself and the world and to support pupils in creative and comprehensive development (Polish Bishops’ Conference 2018, pp. 31–123). Of importance is the development of social and communicative competences, to demonstrate ethical and moral values, to accompany pupils in shaping and consolidating the qualities that protect against engaging in risky behaviour, and to prepare pupils for life in society (Polish Bishops’ Conference 2018, pp. 31–123; Commission on Catholic Education of the Polish Bishops’ Conference 2018, pp. 39–343). In the strict context of resilience, religious education teachers are duty-bound to implement the following issues: coping with difficult life situations, responding to stress and threats (destructive and risky situations), counteracting violence, aggression, and various types of addictions, shaping character traits, prevention, physical and mental health, interpersonal communication, constructive conflict resolution, positive self-esteem, mindfulness, happiness, and hope. The listed elements are linked to the commandment of love, the Decalogue, and individual and community prayer. Religious education in a Polish school presupposes creating space for pupils to develop emotional competence, social skills, and orientation towards the future (Polish Bishops’ Conference 2018, pp. 80–81; cf. Commission on Catholic Education of the Polish Bishops’ Conference 2018). This is served by various educational initiatives through which pupils have the opportunity to understand their own feelings, needs, and emotions, to experience their own value, and to discover the purpose and meaning of life and their own path in life (Polish Bishops’ Conference 2018, pp. 123–4; cf. Commission on Catholic Education of the Polish Bishops’ Conference 2018). The correlation between the goals and content of religious education and school education also plays a special role. It fosters not only the acquisition of comprehensive knowledge but also a dialogue inspired by the humanities and natural, exact, and social sciences. Through this, it is possible to help pupils develop their critical and creative abilities and prepare them to actively engage in and take responsibility for a democratic society (Polish Bishops’ Conference 2018, pp. 14, 81–92, 125–36; cf. Commission on Catholic Education of the Polish Bishops’ Conference 2018; Polish Bishops’ Conference 2001, No. 83).
The substantive dimension of religious education in Polish schools is enriched by the methodological solutions recommended in the curriculum documents (e.g., forms, methods, techniques, and novel didactic means), which direct the activities of religious education teachers towards the experiences of their pupils and to their search for new ways of understanding their own existence, negotiating the meanings and existential interpretation of the content of religious education (Polish Bishops’ Conference 2018). This draws attention to the need to emphasise the value of educational dialogue and the creativity of religious education participants. Team problem-solving and exploratory, expository, and practical methods enriched by information and communication technologies are also considered important (Polish Bishops’ Conference 2018, pp. 43–45, 80–81, 124–25; Commission on Catholic Education of the Polish Bishops’ Conference 2018).
Curricular assumptions of religious education in Polish schools seem to be conducive to undertaking educational activities that aim to strengthen the resilience of children and adolescents. They make it possible to transcend the previous approach to Christian teaching and education. Among the curricular assumptions of denominational Catholic religious education in Poland, which can significantly impact pupils’ resilience, one can mention religious constructs, especially the formation of religious beliefs that are helpful in various life situations (Harz 2012). This is primarily about establishing a correct image of God and giving meaning to life. In this context, M. Chrostowski states the following: “It should also be borne in mind that children and adolescents judge themselves, others as well as the world around them through the prism of the religious constructs they possess and the relationship with God established based on these constructs” (Chrostowski 2021, p. 141; cf. Oser and Gmünder 1992, p. 24). This relationship with God has a good chance of becoming a source of strength to help overcome various difficulties (Chrostowski 2021, p. 139; Lorenz 2015, p. 155). This relationship with God is then expressed through prayer and participation in the liturgy, which can practically bring “relief, give consolation, fill the hearts and minds of praying young people with new hope” (Chrostowski 2021, p. 141; De Vynck et al. 2023).

5. Practical Ways to Strengthen Pupils’ Resilience

From the curricular assumptions outlined above, it is clear that religious education in Polish schools is oriented not only towards transmitting and acquiring knowledge and fostering Christian attitudes but also towards forming individual and social skills. In this context, various initiatives are implemented to strengthen pupils’ resilience. They often refer to the developmental stage of children and adolescents and are used in correlation with the family and the parish. Examples of such activities are lessons on Christian optimism, mental well-being, substance abuse prevention, and coping with stressful situations (cf. e.g., Mąkosa 2023; Wojtasik and Zawiślak 2022; Zawiślak and Wojtasik 2023; Zając 2020, 2022).
In the context of resilience resulting from relationships with other people, especially peers (Spencer-Thomas 2018), the efforts of religious education teachers and pupils in School Volunteer Groups1, School Groups of Caritas2, and School Missionary Groups3 seem particularly valuable. The above initiatives aim to involve children and adolescents in active, voluntary, systematic, and selfless assistance to others. They serve to sensitise pupils to the needs of others, teach compassion, and empower them to share goodness and love with others (Zellma 2013, pp. 231–42). They also provide many opportunities for teamwork and thus develop social competence, dialogue, compromise, and support for each other in difficult life situations. Students are motivated to be mindful, to work on themselves, and to effectively overcome problems. Becoming active for the benefit of others becomes a source of positive emotions and feelings. It also fosters an attitude of openness, tolerance, and responsibility. As part of their volunteering activities, pupils have many opportunities to actively participate in various charitable actions (e.g., Tornister pełen uśmiechów (Backpack Full of Smiles)4, Wigilijne Dzieło Pomocy Dzieciom (Christmas Eve Aid to Children)5, Góra Grosza (Mountain of Pennies)6, Szlachetna Paczka (Noble Gift)7, and Jarmark Dobra (A Fair of Goodness)8), supporting patients in hospices, participating in the Lenten Alms9 campaign, and collecting bottle tops, pet food, clothes, and cleaning products for the homeless as well as glasses and mobile phones for people in mission countries. Also, initiatives such as the All Saints’ Ball10, a charity carnival ball, and theatrical productions with existential and religious themes (e.g., Nativity plays and Passion plays), which the religious education teacher organises at school or in the parish in cooperation with other teachers, are good examples of strengthening resilience (Zellma 2017a, pp. 675–89). These organisational and methodological solutions provide an opportunity not only for creative play but also for good deeds and for the cooperation of the three institutions responsible for educating children and adolescents: school, family, and parish. They are a source of positive emotions and enable them to apply Christian values in life, thus enhancing emotional, social, and religious development. Family festivals organised on school or parish premises, accompanied by competitions, attractive games, quizzes, dance parties, sports tournaments, and fairs, have a similar educational significance (Zellma 2017a, pp. 675–89). The involvement of religious education teachers in organising religious song competitions, literary and art competitions, and film discussion clubs for pupils at school and in the parish is also worth mentioning. All the organisational and methodological solutions mentioned above foster the development of social competences. At the same time, they contribute to strengthening pupils’ mental resilience.
The activities undertaken as part of the implementation of educational projects also help to build resilience. They foster the correlation of objectives and content with high educational significance. For example, educational projects entitled “Jan Paweł II—nauczyciel patriotyzmu (John Paul II—Teacher of Patriotism)”, “Mieć wyobraźnię miłosierdzia (Be Creative in Charity)”, “Youcat na lekcjach religii (Youcat in Religious Education Lessons)”, and “Nowa Jakość Życia—projekt filmowy: jak czytać Ewangelię we własnej historii życia (New Quality of Life—a Film Project: How to Read the Gospel in One’s Own Life Story)” are notable. The educational initiatives listed above are carried out under the guidance of a religious education teacher in school. They can take the form of artistic, multimedia, or mixed-media projects. They aim not only to impart fundamental knowledge about the importance of Christian values in personal and social life but also to provide opportunities for pupils to develop empathy, improve learning and teamwork skills, and reinforce positive thinking. The activities undertaken within the framework of those projects teach young people to adapt to different life situations. They also sensitise them to the needs of others and prepare them to engage with those in need (Zellma 2017a, pp. 686–87).
Participants in religious education lessons in Poland are allowed (as part of their RE lessons) to take time off for a school retreat (Zellma et al. 2018; Zellma and Wiszowaty 2020, pp. 421–36). Participation in school retreats promotes personal reflection, prayer, and meditation. It provides an opportunity to develop mindfulness and gratitude. It gives room for preventive and educational workshops (for example, on interpersonal communication, self-esteem, acceptance and support from parents, teachers, educators, and peers, coping with stress, and solving personal problems). Therefore, it fosters the development of character traits, skills, and competences directly or indirectly related to resilience.
Other initiatives that indirectly contribute to strengthening resilience include the cooperation of religious education teachers with the school pedagogue and the school psychologist (Polish Bishops’ Conference 2001, No. 82–86; Zellma 2020, pp. 261–73). Schools, as part of their prevention and educational activities, offer pupils the support of specialists who help them overcome personal problems and develop social competences. In this regard, religious education teachers organise classes on mediation and conflict resolution, develop emotional competences, strengthen self-esteem, promote healthy lifestyles, and establish and maintain social relationships.

6. Conclusions

In times of many individual and social crises, religious education for children and adolescents can play a key role in stimulating participants in religious lessons to reflect on their own lives and help them discover ways of overcoming problems in their lives that are constructive and infused with Christian values (including faith, hope, and love). Drawing on the analysis of both the curricular assumptions of religious education and the practical activities, it can be concluded that the efforts to strengthen pupils’ resilience are apparent in both theory and practice. However, contemporary challenges call for greater openness to the joys and sorrows of the participants in religious education lessons. The appreciation of creative activities that foster the development of mindfulness, an attitude of gratitude to God and to others, a reduction in stress, and dealing with emotions should also be considered important in Catholic religious education. It is also worth making more extensive use of new developments in positive psychology to make religious education appear as a place for acquiring life wisdom and new experiences, as well as for meeting others and talking about important issues. In this endeavour, it is not enough to address the pupils’ current problems; it is necessary to influence their emotional and volitional spheres. Therefore, in addition to imparting knowledge and having discussions, it is crucial in religious education to seek constructive ways of solving existential problems together with the pupils. Engaging with themes of suffering, stress, anxiety, and sadness needs to be linked to Christian faith and hope. This should involve motivating pupils to build a better world in which they see a suitable place for themselves. This, in turn, requires continuously broadening the range of problems to be explored in religious education and introducing new situations for creative action. What deserves recognition are educational interactions that foster pupils’ experience of community, minimise the negative impact of stress, and perceive and reinforce the positive qualities of their personality.

Author Contributions

Conceptualization, A.Z. and P.M.M.; methodology, A.Z; software, A.Z. and P.M.M.; validation, AZ. and P.M.M.; formal analysis, A.Z.; investigation, A.Z. and P.M.M.; resources, A.Z. and P.M.M.; data curation, A.Z. and P.M; writing—original draft preparation, A.Z. and P.M.M.; writing—review and editing, A.Z and P.M.M.; visualization, A.Z.; supervision, A.Z. and P.M.M.; project administration, P.M.M.; funding acquisition, P.M.M. All authors have read and agreed to the published version of the manuscript.

Funding

The research was funded by a grant from the Institute of Theology at the John Paul II Catholic University of Lublin.

Institutional Review Board Statement

Not applicable.

Informed Consent Statement

Informed consent was obtained from all subjects involved in the study.

Data Availability Statement

No new data were created or analyzed in this study. Data sharing is not applicable to this article.

Conflicts of Interest

The authors declare no conflict of interest.

Notes

1
It is an educational initiative aimed at young people who want to help the most needy and initiate charitable and cultural activities in the school and local environment. School volunteering is based on unpaid, conscious, and voluntary action for the benefit of others, going beyond family and friendship ties. The aim of volunteering is to promote empathy, kindness, and selflessness among pupils in the activities they undertake and to organise their activities in the area of peer, social, and cultural assistance in a school setting as well as the local and wider environment, with the approval of the head teacher. For more information on this subject, see (Lerka 2017, pp. 22–27; Przygoda 2019, pp. 91–108).
2
It is a pupils’ organisation operating under the supervision of the head teachers in primary and secondary schools (high schools, technical high schools, and trade schools) in Poland. It is an organisational unit of diocesan Caritas. The primary task of the school groups of Caritas is to put into practice the commandment of love of one’s neighbour in relation to each person, irrespective of their world views, declared religious beliefs, nationality, or race. This finds tangible expression in the charitable, caring, and educational activities undertaken, which are integrally connected with the activities carried out by Caritas in the diocese and parish. Within the framework of the social activities defined above, pupils are sensitised to the various areas of human poverty and social exclusion and supported in developing their ability to identify social needs, respect the dignity of the human person, and help those in need. Most important are activities that aim to link pupils’ activities to understanding Christ’s teaching on Christian mercy and to forming social attitudes motivated by the commandment to love God and one’s neighbour. Alongside such activities, the integration of pupils belonging to school groups of Caritas through regular meetings and participation in out-of-school events is also envisaged, as well as the promotion of the idea of volunteering as a conscious, voluntary, and unpaid activity for the benefit of others. To this end, in addition to charitable and caring initiatives, efforts are made to enable pupils to work on themselves, to ensure all-round development, to achieve increasingly better results in their studies, to dialogue with others, to build bonds within the peer group, to discover the essence of responsibility for the Church and the Homeland, to develop a sense of co-responsibility, and to deepen their relationship with God. This is achieved not only through informative and educational meetings at school but also through concrete forms of social support in which the members of school groups of Caritas are involved in their immediate environment, school, neighbourhood, or parish. Just as important is the ongoing cooperation with the diocesan Caritas and Caritas teams in the parishes, the involvement in activities carried out by Caritas, and the collaboration with other voluntary youth organisations. For more information on this subject, see (Zellma 2010, pp. 4–13; cf. Przygoda 2019, pp. 91–108).
3
This is one form of pupil involvement in the Children’s Pontifical Mission Society. The missionary group’s activities are aimed at primary school pupils interested in missionary themes in grades one to eight. Their aim, among other things, is to sensitise pupils to the needs of those who do not yet know Christ and awaken in Catholic children a love of the missions and a sense of both spiritual and material solidarity with their peers around the world. Involvement in various missionary initiatives teaches children openness and selflessness, as well as solidarity with those living on other continents. It also encourages them to learn about mission countries (history, geography, nature, faith, culture, and Church) or well-known missionaries and their work. It provides various opportunities for pupils to make contact with missionaries and to pray for missionaries. It contributes to integrating the peer group, developing talents and interests, and forming attitudes of openness and tolerance towards people of other races, religions, and cultures. For more information on this topic, see, for example, (Kostorz 2020, pp 108–19; Krajewska 2022, p. 101; Zellma 2017a, pp. 675–89).
4
This campaign is organised by Caritas. It aims to support children from needy (poor and large) families at the beginning of a new school year. A school starter kit includes a backpack or gym bag and school supplies. For more information on this, see, for example, (Zimnica-Kuzioła 2014, pp. 435–46; Zellma 2017a, pp. 675–78).
5
It is an annual nationwide charity event organised by the Catholic Caritas, the Evangelical Diakonia, and the Orthodox Eleos. During this campaign, money is raised for children from poor families by distributing Christmas Eve candles and encouraging people to send fundraising text messages, among other things. For more information on this issue, see, for example, (Zimnica-Kuzioła 2014, pp. 435–46; Podgórski 2011, pp. 193–96; Przygoda 2020).
6
It is one of the largest social campaigns in Poland. During this event, coins of small value are collected. The money collected is used to help children in foster families, family orphanages, and other forms of care organised by state institutions.
7
This is a nationwide social project organised by the Wiosna (Spring) Association. Its main aim is to provide material and mental help to families and individuals in difficult life situations. For more information on this, see, for example, (Krygier-Łączkowska 2017, pp. 67–86).
8
This charitable campaign is held in Catholic schools, where Christmas fairs, raffles, and other attractions are organised. The funds raised in this way are used to support families in need. For more information about this topic, see (Zimnica-Kuzioła 2014, pp. 435–46; Podgórski 2011, pp. 193–96; Przygoda 2020).
9
The campaign is held in the spirit of intergenerational solidarity, sensitising the younger generation to the needs of the elderly and their support through money collected in piggy banks and donations. Money is collected in specially prepared piggy banks in schools and parishes throughout Lent and the Week of Divine Mercy that follows it. This campaign is designed to foster attitudes and sensitivity in the youngest children. For more information on this, see (Zimnica-Kuzioła 2014, pp. 435–46; Podgórski 2011, pp. 193–96; Przygoda 2020).
10
An event in a school or parish commemorating all the saints strengthens social bonds and provides positive experiences. For more information on this, see (Zellma 2017b, pp. 199–216).

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Zellma, A.; Mąkosa, P.M. Strengthening the Resilience of Pupils through Catholic Religious Education in Poland: From Theory to Practice. Religions 2024, 15, 1153. https://doi.org/10.3390/rel15101153

AMA Style

Zellma A, Mąkosa PM. Strengthening the Resilience of Pupils through Catholic Religious Education in Poland: From Theory to Practice. Religions. 2024; 15(10):1153. https://doi.org/10.3390/rel15101153

Chicago/Turabian Style

Zellma, Anna, and Paweł Michał Mąkosa. 2024. "Strengthening the Resilience of Pupils through Catholic Religious Education in Poland: From Theory to Practice" Religions 15, no. 10: 1153. https://doi.org/10.3390/rel15101153

APA Style

Zellma, A., & Mąkosa, P. M. (2024). Strengthening the Resilience of Pupils through Catholic Religious Education in Poland: From Theory to Practice. Religions, 15(10), 1153. https://doi.org/10.3390/rel15101153

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