Nova prisutnost : časopis za intelektualna i duhovna pitanja 1334-2312 1848-8676 Kršćanski akademski krug (KRAK) Christian Academic Circle (CRAC) Zagreb, Jagodnjak 17 nova.prisutnost@gmail.com http://www.krakr.hr/ https://doi.org/10.31192/np.18.2.6 Pregledni članak Review Cultural Model of Marriage and Family, as Shown in Selected Polish TV Series - A Pastoral Challenge for the Catholic Church Kulturalni model braka i obitelji u odabranim poljskim televizijskim serijama. Pastoralni izazov Katoličkoj crkvi https://orcid.org/0000-0002-3612-3454 Zellma Anna anna.zellma@uwm.edu.pl * https://orcid.org/0000-0002-1541-2820 Czupryński Wojsław czuwoj@wp.p ** University of Warmia in Mazury in Olsztyn, Faculty of Theology, Department of Pastoral Theology and Catechetics Ul. Hozjusza 15, 11-041 Olsztyn, Poland University of Warmia in Mazury in Olsztyn, Faculty of Theology, Department of Pastoral Theology and Catechetics; Family Pastoral Care Department of the Archdiocese of Warmia Ul. Hozjusza 15, 11-041 Olsztyn, Poland 2020 18 2 311 322 09 03 2020 27 04 2020 CC BY-NC Nova prisutnost je časopis u otvorenom pristupu. Radovi objavljeni u Novoj prisutnosti besplatno se smiju koristiti za svaku svrhu uz poštivanje autorskih prava autora i izdavača te navođenje izvora. Ova odredba u skladu je s CC BY-NC 4.0 licencom (Creative Commons Attribution Non-Commercial 4.0 International licence) dostupnom na stranici: http://creativecommons.org/licenses/by-nc/4.0/ Nova prisutnost (New presence) is an Open Access journal. Papers published in New presence journal can be used for all purposes free of charge as long as publisher and author rights are respected and their belonging names credited properly. This regulation is in line with CC BY-NC 4.0 licence (Creative Commons Attribution Non-Commercial 4.0 International licence) available on: http://creativecommons.org/licenses/by-nc/4.0/

The analyses conducted in this paper aimed at presenting the standard for the marriage and family, which is created in Polish TV series, and subsequently noting the pastoral challenges arising from them. The quantitative analysis method was applied to stress the issues presented in the TV series. The moral issues dealt with in the series and their popularity in various social groups in Poland were the criteria for choosing the TV series. The qualitative analysis has shown that Polish TV series promotes alternative forms of marriage and family life. They are very different from the Catholic model of marriage and family. This provided grounds for the conclusions. It was observed that the Church is obliged to take up new pastoral challenges as a result of the TV series’ impact of Poles’ views and beliefs. Preparing young people to the sacrament of marriage and education for life in the family should be a priority. The Church should become involved in creating TV series which promote the Christian model of the marriage and family.

 Catholic Church family marriage media pastoral work Poland society TV series

Soap operas and TV series are an indispensable part of everyday life of many Poles. They provide the foundation which is the basis for viewers’ beliefs and attitudes, which is reflected in everyday life – in expressed opinions and behaviour. They are a phenomenon of contemporary culture.

See e.g. Mirosław Filiciak, Barbara Giza (eds.), Post-soap: nowa generacja seriali telewizyjnych a polska widownia, Warszawa, Wydawnictwo Naukowe Scholar, 2011.

This paper analyses the image of marriage and family in several popular Polish TV series. Because of the limited size of the paper, only Polish TV series which are often also broadcast abroad were analysed.

See e.g. Artur ZAWADZKI, Polskie seriale odnoszą sukcesy za granicą!, (03.06.2019) https://swiatseriali.interia.pl/multimedia/seriale/ranczo-266/zdjecie,iId,2702664,iAId,330868 (27.04.2020).

On this basis, the challenges facing pastoral practice will be presented. The signs of the contemporary marital crisis in Europe and Poland are visible in the growing number of failed marriages and in the breakdown of both marriage and family ties. A deep reflection on the social and cultural situation and the practice of the sacrament of preparation for marriage is needed.

TV series are one of the most popular forms of contemporary film art. According to many researchers, the audience of television series in Poland is increasing.

See more: Daria BRUSZEWSKA-PRZYTUŁA, Alina Naruszewicz-Duchlińska (eds.), Seriale w kontekście kulturowym: gatunki, motywy, mutacje, Olsztyn, Instytut Polonistyki i Logopedii Uniwersytetu Warmińsko-Mazurskiego w Olsztynie, 2016; Alicja Kisielewska, Seriale telewizyjne jako wspólnoty symboliczne. Studia nad strukturą i rozwojem pojęć filozoficznych, 28 (2016) 2, 91-106; Michał Kurdupski, Polsat liderem oglądalności w czerwcu. Duży spadek TVP Sport i TVP1, rośnie TVP Info; https://www.wirtualnemedia.pl/artykul/ogladalnosc-telewizji-czerwiec-2019-polsat-liderem-m-jak-milosc (10.10.2019); Agata Lipińska, Fenomen współczesnych seriali. O społecznym oddziaływaniu seriali telewizyjnych, Konteksty Kultury, 13 (2017) 3, 297-310.

The audience includes not only senior citizens but also middle-aged people and youth.

Cf. e.g. Kisielewska, Seriale telewizyjne…, 91-93; Anna Zellma, Wizerunek małżeństwa i rodziny w popularnych polskich serialach telewizyjnych wyzwaniem dla szkolnych lekcji religii, Katecheta, 57 (2013) 9, 6-16.

 Increasingly often, children – together with their parents – also like to watch TV series.

Cf. e.g. Paulina Januszewska, Ja seriale zmieniają nasze życie? https://www.newsweek.pl/kultura/filmy-i-seriale/jak-seriale-zmieniaja-nasze-zycie/4xb16y2 (11.10.2019).

 According to the latest research, some young people watch TV series for entertainment.

Cf. e.g. Grzegorz Ułan, Tak źle jeszcze nie było… Prawie 10% Polaków ogląda letewizję dla “beki”, https://antyweb.pl/tak-zle-jeszcze-nie-bylo-prawie-10-polakow-oglada-telewizje-dla-beki/ (27.04.2020).

 Presumably, regardless of their motives, moral issues presented in such series have a great impact on the viewers’ opinions and beliefs regarding marriage and family. They reduce the sense of guilt, shame and eliminate internal anxiety. They often contribute to changing lifestyles.

See more: Łukasz Sokołowski, Serial jako element praktyk społecznych, Kultura i Społeczeństwo, 55 (2011) 2-3, 187-208.

 Young social media users often discuss their favourite series and form fan groups.

Press Service Monitoring Mediów, Raporty medialne; https://psmm.pl/oferta/raporty-medialne (11.10.2019).

 Consequently, the behavioural patterns presented in a series have a significant impact, not only educational, but also pastoral.

Cf. e.g. Anna Wiśniewska, Serial telewizyjny i jego bohaterowie w przestrzeni edukacyjnej, Przegląd Pedagogiczny, 1 (2009) 180-191.

The Church cannot be indifferent to the cultural standard of the marriage and family which is presented in TV series. Therefore, the question arises, what pastoral challenges result from the image of the marriage and family created in TV series?

The above-mentioned topic can be analysed from different points of view. In this paper, it is important to search for an answer to the question about the behaviour and the way of thinking of a given community (film characters) about marriage and family presented in the series. A qualitative analysis was carried out for audio-visual material presented in randomly selected episodes of the following series: »Na dobre i na złe« [For better and for worse] (1999-),

The year in which the serial started to be broadcast on Polish TV is provided in parentheses.

»M jak miłość« [M for love] (2000-), »Na wspólnej« [At Wspólna Street] (2003-), »Pierwsza miłość« [First love] (2004-), »Barwy szczęścia« [Colours of happiness] (2007-), »Rodzinka.pl« (2011-), »Przyjaciółki« [Girlfriends] (2012-).

See the official websites of the analysed series, where information about the series, synopses of individual episodes, photos, whole episodes, backstage info and announcements are provided. Cf. http://nadobre.vod.tvp.pl/ (10.01.2020); http://mjakmilosc.vod.tvp.pl/ (10.01.2020); https://nawspolnej.tvn.pl/ (10.01.2020); https://www.polsat.pl/serial/pierwsza-milosc/ (10.01.2020); http://barwyszczescia.vod.tvp.pl/ (10.01.2020); http://rodzinka.vod.tvp.pl/; https://www.polsat.pl/serial/przyjaciolki/ (10.01.2020).

One hundred randomly selected episodes from each series were analysed. The selection criteria for the above-mentioned series were their long-term presence on the Polish television screen, high ratings and main themes concerning marriage and family.

See and cf. e.g. Kurdupski, Polsat liderem oglądalności w czerwcu…, 1-2; Zellma, Wizerunek małżeństwa i rodziny…, 6-7.

Such a targeted analysis will make it possible to show the resulting challenges for the pastoral care of families. The analysis is preceded by an introduction to the essential properties of the TV series as a film genre.

The term »television series« is increasingly common not only in everyday life but also in scientific studies.

See and cf. e.g. Kisielewska, Seriale telewizyjne…, 91-102; Agnieszka Pawlak, Rodzina w polskich serialach telewizyjnych, Media. Kultura. Społeczeństwo, (2010) 1, 169-185; Piotr K. Piotrowski, Kulturowe serial, Warszawa, Wydawnictwo Prószyński i S-Ka, 2011.

It denotes a series of films broadcast on television, consisting of at least several episodes, with the same characters, background and the nature of the plot.

See more: Kamil Łuczaj, Zmieniająca się rodzina w zmieniającym się serialu, http://interalia.org.pl/media/2013_08/luczaj.pdf, 1-13 (12.10.2019); Bogumiła Mateja, Dyskretna uwodzicielska moc seriali, Kultura i Społeczeństwo, 54 (2010) 2, 37-52.

The continuity of characters, backgrounds and threads in films of this kind is preserved, with a uniform plot. The plot in the series is multithreaded and it is frequently suspended without a final solution.

Cf. e.g. Lipińska, Fenomen współczesnych seriali…, 299-301.

Frequently, since a plot is based on the fate of a particular family or group of people working in one place or in the same profession, one does not have to watch every episode to understand the plot.

Cf. e.g. Zellma, Wizerunek małżeństwa i rodziny…, 6-7.

 TV series are high-budget productions, which are distinguished by a refined script, good acting, properly selected soundtracks and good editing.

See more: Anna Kaczmarek, Między operą mydlaną a serią fabularną – serial transzowy; https://docplayer.pl/69774714-Interpretacje-anna-kaczmarek.html (12.10.2019).

 They are usually rated negatively

See e.g. Małgorzata Lisowska-Magdziarz, Seriale – nowa jakość, czy stare w nowej odsłonie?, Zeszyty Prasoznawcze, 1 (2016) 1-15.

 and are regarded as kitsch. The researchers identify, among others, soap operas, tele-sagas and documentary soap operas.

See e.g. Kaczmarek, Między operą mydlaną a serią fabularną…, 3-8.

 This classification is based on the show genre. As a separate category, they distinguish a tranche series,

See more: Ewa KAJA, Amerykańskie seriale typu »post-soap opera« – nowa generacja seriali telewizyjnych, lecz nie tylko w telewizji, Kultura i edukacja, 102 (2014) 2, 64-82, 68.

 which is a combination of the above-mentioned species. It is characterized by the continuity of threads, characters and plot backgrounds, while the number of episodes is fixed in advance.

Cf. e.g. Lisowska-Magdziarz, Seriale – nowa jakość, czy stare…, 3-11.

In this paper, it is important to understand a television series as a systematic film production with a fast narrative and frequent changes in the plot, in which controversial social issues are addressed. They comprise episodes with narrative links between them. Viewers should watch each episode to understand the narrative. Characters can change. The subject matter of series that appear on Polish television several times a week has an impact on society. Television audiences identify themselves with the series characters, they change their views and beliefs and learn to evaluate and imitate the series message.

See more: Zellma, Wizerunek małżeństwa i rodziny…, 7-14.

An analysis of the narrative patterns in popular Polish TV series (e.g. »M jak miłość«, »Na dobre i na złe«, »Na Wspólnej«, »Barwy szczęścia«, »Rodzinka.pl«, »Pierwsza miłość«, »Przyjaciółki«) shows that emphasis in these series is placed on types of behaviour typical of post-modernity. They are a consequence of liberalism, hedonism, consumerism and double standards.

Cf. e.g. Pawlak, Rodzina w polskich serialach…, 169-178.

Christian values are questioned. At the same time, the importance of the Decalogue is refuted to propagate a wrongly understood freedom and tolerance.

Cf. e.g. Andrzej Baczyński, Współczesna telewizja jako nośnik antywartości, Biuletyn Edukacji Medialnej, 1 (2006) 25-39; Dariusz H. Pater, Współczesne media a relacje rodzinne, Kultura – Media – Teologia, 21 (2015) 23-38; Małgorzata Wyżlic, Popularność telenoweli w Polsce a model »przeciętnej rodziny«, Roczniki Teologiczne, 53 (2006) 10, 187-196.

There seem to be no references to traditional Christian values in everyday lives of the characters (e.g. the families of Mostowiak, Boski, their friends living in Wspólna street in Warsaw, the staff and patients of the hospital in the fictitious town of Leśna Góra not far from Warsaw, people living in Zaciszna Street in Warsaw, young people in Wrocław and the surrounding areas). In the joys, struggles with adversities, successes and failures of personal and professional nature of the characters representing various generations it is difficult to see the choices, attitudes consistent with Christian morality.

Cf. Pawlak, Rodzina w polskich serialach…, 179-182.

On the contrary, they are often opposite to the Decalogue and the teaching of the Catholic Church. Even the older generation (grandparents, parents) accept the decisions and behaviours of young people that are inconsistent with the teaching of the Catholic Church (e.g. subsequent non-sacramental marriage, partnership, sex before marriage, betrayal). The protagonists of the analysed TV series are usually tolerant towards behaviour which negates the indissolubility of marriage and marital fidelity.

Cf. Zellma, Wizerunek małżeństwa i rodziny…, 7-15.

 Importantly, religious beliefs and practices occasionally appear in the lives of the characters (including seniors), mainly in extreme situations (e.g. death, threats to the life or health of children or grandchildren). There is no clear presentation of religious practices (e.g. Christian celebration of a Sunday in the family, prayer, children attending lessons of religion, celebration of liturgical holidays in the family). The life of the protagonists presented in the shows is marked by permissiveness, moral chaos, freedom in the sphere of human sexuality, hedonism and care for temporal goods.

Ibidem.

 Marriage is often non-sacramental and sporadically sacramental. In addition, such celebrations as baptism, First Communion and the sacrament of Confirmation are practically absent from the lives of the characters in the TV series analysed.

Almost every serial couple experience crisis and often betrayals. Often these are not just single betrayals, but affairs based on lies and dishonesty, which lead to long-term separation and sometimes even divorce.

See more and cf. Krzysztof Arcimowicz, Dyskursy o płci i rodzinie w polskich telesagach: analiza seriali obyczajowych najpopularniejszych na początku XXI wieku, Warszawa, Wydawnictwo Akademickie Żak, 2013.

A nuclear family based on a traditional marriage (not always concluded as a sacramental union) is rarely shown in the TV series under analysis. On the contrary, they promote cohabiting couples or fleeting affairs. Young couples living together before marriage are promoted, as well as the lives of single people and couples living apart together (LAT), in a long-distance relationship. The plots of the series include unstable relationships of cohabiting people.

Cf. e.g. Krzysztof Arcimowicz, Modele nienormatywnych rodzin w dyskursie polskich tele-sag; http://interalia.org.pl/media/2013_08/arcimowicz.pdf (14.10.2019).

 In addition, a significant number of informal relationships are, sooner or later, formalised, first as a civil marriage, then in a church wedding or only in a civil wedding. Cohabitation lasts between a few months and a few years. Partners form a lasting partnership over a long period, with children being born in it. No moral dilemmas of the characters who live in informal relationships are presented. There is no clear statement that cohabitation is a sin. Situations are shown in which betrayal or a long-term extramarital affair takes place. Sometimes the protagonists decide to save their marriage and to take part in therapy.

C.f. Zellma, Wizerunek małżeństwa i rodziny…, 7-16.

Women, even if they are not married, usually dream of having a child and when they get pregnant, decide to give birth to the child, contrary to medical indications. They try to combine marital and family life with work, experiencing resulting dilemmas.

See more: Krzysztof Arcimowicz, Rodzina w dyskursie polskich telesag, in: D. Bruszewska-Przytuła, M. Cichmińska, P. Przytuła (eds.), Seriale w kontekście kulturowym Sfery życia – z życia sfer, Olsztyn, Instytut Polonistyki i Logopedii Uniwersytet Warmińsko-Mazurski w Olsztynie, 2016, 7-8.

 On the other hand, fathers are portrayed both in their traditional and modern role. The latter manifests itself in devoting much attention to the child, in care and time spent together, and sometimes also in taking over the duties of the wife and mother.

See more: Marta Bierca, »Szklana« rzeczywistość a Kowalscy wokół nas – seriale a przemiany męskości we współczesnej Polsce, Dyskurs Młodych Andragogów, 16 (2015), 327-335.

 Fathers are also shown who, after the death of the mother, take care of the child, struggle with the problems of single fatherhood and receive support and help from friends. In addition, the problems of fathers are presented whose wives have abandoned their children and gone to live with another man. Usually, a stress-free upbringing and happy childhood are promoted. It is typical that nothing is required of children and there is no consistency in their upbringing; rather, consumption among children and young people is promoted.

Cf. e.g. Arcimowicz, Rodzina w dyskursie polskich telesag…, 7-8; Lipińska, Fenomen współczesnych seriali…, 297-310.

 The TV series under analysis also presents characters who do not have a permanent partner. The life of singles is promoted.

Cf. Arcimowicz, Dyskursy o płci i rodzinie w polskich telesagach…, 5-7.

 Problems are also shown that are encountered during the period of engagement (e.g. drug addiction, betrayal and financial problems), which are sometimes overcome.

Cf. e.g. Pawlak, Rodzina w polskich serialach…, 169-182; Zellma, Wizerunek małżeństwa i rodziny…, 7-17.

More importantly, lesbian and homosexual relationships, as well as transgender families, are presented. For example, there is the issue of a lasting relationship between two men who live together, run a shared household and have a homosexual relationship. Initially, parents and friends do not accept the relationship, but gradually they change their minds. Thus, the change in attitudes from homophobic to tolerant is shown.

Cf. Arcimowicz, Dyskursy o płci i rodzinie w polskich telesagach…, 8-11.

There are also issues related to raising children from various relationships, born out of wedlock, and sometimes adopted.

See more: Ewelina Pieciuch, Obraz dziecka w polskich serialach telewizyjnych, Wychowanie w Rodzinie, 8 (2013) 2, 123-136.

Usually, a liberal style of raising children is preferred. Children enjoy a lot of freedom; they decide on many issues (e.g. in the movie entitled Rodzinka.pl). The parents do not set too many boundaries, and when they do, they are not too consistent in observing them.  There is also a married couple in which one of the spouses is focused on professional work and does not want to have children. But she changes her mind over time as she starts to see value in motherhood. Financial problems are presented in the context of divorce and couples living in cohabitation.

See more and cf. Arcimowicz, Dyskursy o płci i rodzinie w polskich telesagach…, 9-18; Pawlak, Rodzina w polskich serialach…, 169-185.

TV series also present various topics: violence perpetrated by a husband against his wife, children being abandoned by their mother who goes to live with another man, fostering a child by a man from the woman's earlier relationship, efforts made to adopt a child, partnership in a relationship, combining work with looking after children, problems of a single mother raising her son, who declares that he is a transsexual and wants to change his sex. There is also the issue of bisexuality. It is reminded that education and professional position do not protect against aggression and violence.

See and cf. Beata Łaciak, Obraz rodziny w polskich serialach obyczajowych, in: Jadwiga Izdebska (ed.), Media elektroniczne kreujące obraz rodziny i dziecka, Białystok, Trans Humana. Wydawnictwo Uniwersyteckie 2007, 115-131; Beata Łaciak, Kwestie społeczne w polskich serialach obyczajowych – prezentacje i odbiór. Analiza socjologiczna, Warszawa, Wydawnictwo Akademickie Żak, 2013.

These threads concerning marriage and family usually contain no reference to the objective moral order, Christian values or the teachings of the Catholic Church. Moral chaos is typical. At the same time, the lack of responsibility, fidelity, honesty, restraint and chastity is evident. Free relationships, sexual freedom, betrayal and divorce are promoted. Human freedom is shown without connection to love and responsibility. The values of pre-marital chastity, the sacramentality of marriage, fidelity and responsibility are ignored. Happiness is shown in connection with sexual pleasure.

Cf. e.g. Arcimowicz, Dyskursy o płci i rodzinie w polskich telesagach…, 9-21; Łaciak, Obraz rodziny w polskich serialach…, 115-131; Pawlak, Rodzina w polskich serialach…, 174-183; Zellma, Wizerunek małżeństwa i rodziny…, 5-16.

The TV series under analysis point to the economic activity of both men and women.

See more: Joanna Anioł, Kobieta – matka w roli zawodowej. Obrazy pracujących matek w polskich i amerykańskich serialach telewizyjnych, Kultura – Społeczeństwo – Edukacja, 1 (2014) 135-156.

 Each partner participates to a similar extent in childcare and housekeeping. In this context, it is pointed out that women and men may have different expectations and needs regarding cohabitation. This difference often breeds conflicts and leads to the break-up of a relationship. Importantly, divorced women do not want to get married again. They are clearly sceptical about the possibility of building relationships with men.

Cf. e.g. Łaciak, Obraz rodziny w polskich serialach…, 115-131; Łaciak, Kwestie społeczne w polskich serialach obyczajowych…, 9-18; Zellma, Wizerunek małżeństwa i rodziny…, 5-16.

The scriptwriters show clearly – using non-verbal codes – a picture of different marriages and families that reflect the real world to some extent. Importantly, they point to a change in the mentality of Polish society and customs, as well as changes in marital and family life forms. This image often goes against the principles of Christian morality. The lives of TV series characters contain no reference to faith or religious practices. The role of authorities is also diminished. The emphasis is placed on divorce, betrayal, marriage breakdown, cohabitation and stress-free upbringing. The authority of the Catholic Church is invisible. A one-sided image of marriage and family, based on principles defined by partners, is promoted and preserved. There is no reference to the Decalogue or the teaching of the Catholic Church.

Thus, through television series, the viewer gradually becomes accustomed to the disappearance of Christian values. Betrayals, romances, divorces, cohabitation relationships, stress-free upbringing are shown as phenomena that fit into the social order. Thus, alternative forms of marriage and family, as well as liberalism in upbringing, are popularized.

Generally, it can be claimed that the values promoted in Polish TV series concerning marriage and family differ from the Catholic model of marriage and family. Alternative forms of family structures are not questioned or negatively evaluated. On the contrary, they are perceived as equal to the traditional nuclear family. They are presented as a natural form of marital-family life. In this way, the media reality shapes social models.

The need to treat a television series as a pastoral challenge stems from the fact that the Church is called upon to identify carefully the signs of the times, to penetrate the cultural sphere and to enter into dialogue with Christians who have lost a sense of faith or who have moved away from the Church and may not even consider themselves members of the Church.

Cf. e.g. Papież Franciszek, Adhortacja apostolska o głoszeniu Ewangelii we współczesnym świecie »Evangelium gaudium« (23.11.2013), Kraków, Wydawnictwo M, 2013; Leszek Szewczyk, Głoszenie słowa Bożego w środowisku zsekularyzowanym, Katowice, Wydawnictwo Uniwersytetu Śląskiego, 2019.

When preaching the Gospel, the Church is obliged to take into account the level of knowledge, interests, attitudes and views of the addressees, as well as their culture of being and ways of evaluation.

See and cf. e.g. Kongregacja ds. Kultu Bożego i Dyscypliny Sakramentów, Poznań, Dyrektorium homiletyczne, Pallottinum, 2015.

 Contemporary Christians belong to the generation that watches TV series.

See e.g. sociological studies on perception of social issues by viewers of TV series: Łaciak, Kwestie społeczne w polskich serialach obyczajowych – prezentacje i odbiór…, 253-379; Joanna Marteklas, 10 najpopularniejszych seriali telewizyjnych wśród Polaków, https://whatnext.pl/10-najpopularniejszych-seriali-telewizyjnych-wsrod-polakow/ (27.04.2020); Wiktor Uhlig, Miejska dominacja na popegeerowskiej wsi. Seriale typu soap I post-soap oczami kobiet, Przegląd Humanistyczny (2015) 3, 199-202.

 Their views and beliefs are shaped, among other things, by the behaviour system of the characters in the series.

See e.g. Centrum Badania Opinii Społecznej, Komunikat z badań preferowane i realizowane modele życia rodzinnego,  https://www.cbos.pl/SPISKOM.POL/2019/K_046_19.PDF (27.04.2020).

 This results in expressing opinions and attitudes towards the teachings of the Catholic Church.

See results of empirical research: Centrum Badania Opinii Społecznej, Komunikat z badań oceny sytuacji Kościoła katolickiego w Polsce, https://www.cbos.pl/SPISKOM.POL/2019/K_101_19.PDF (27.04.2020).

The Church in its pastoral ministry is to accompany married couples and families - not ideal ones, but such as they are.

Cf. e.g. Wojciech Polak, Prymas: Kościół ma towarzyszyć rodzinie rzeczywistej, a nie idealnej; https://info.wiara.pl/doc/5947410.Prymas-Kosciol-ma-towarzyszyc-rodzinie-rzeczywistej-a-nie (14.10.2019); Marek Dziewiecki, Kierownictwo duchowe narzeczonych i małżonków, in: Józef Augustyn, Jakub Kołacz (ed.), Sztuka kierownictwa duchowego – poradnik, Kraków, WAM, 549-558.

 Man and concern for his salvation is the starting point here. This task is a priority. In this area, arranging professional marriage counselling is still an ongoing challenge.

See and cf. e.g. Paweł Landwójtowicz, Duszpasterskie poradnictwo małżeńskie w Polsce. Studium pastoralne, Opole, Redakcja Wydawnictw WT UO, 2010.

 It must be considered important that the Word of God should be preached properly (first kerygma, then parenesis) and that teaching of religion at school should be evangelisation-oriented.

Cf. e.g. Marek Stepniak, Duszpasterstwo i nowa ewangelizacja jako dwa kierunki misji Kościoła katolickiego w Polsce. Perspektywa teologiczno-socjologiczna, Łódzkie Studia Teologiczne, 24 (2015) 1, 91-101; Szewczyk, Głoszenie słowa Bożego…, 10-24

However, this is not enough. The catechumenate in its broader sense, addressed to baptized adults who need a fuller and more thorough introduction to Christianity, personal conversion, Christian experience and support in building a personal relationship with God, also plays an important role.

See and cf. e.g. Roman Buchta, Mistagogia w polskiej refleksji i praktyce katechetyczno-duszpasterskiej po II Soborze Watykańskim, Katowice, Księgarnia św. Jacka, 2017; Jacek Goleń, Motywy zawarcia małżeństwa sakramentalnego. Studium z duszpasterstwa rodzin świetle badań narzeczonych, Lublin, Wydawnictwo KUL, 2013.

 It seems right to abandon the traditional pastoral activity (the so-called pastoral activity of maintaining the existing model) and to appreciate evangelisation.

Cf. Stepniak, Duszpasterstwo i nowa ewangelizacja…, 92-101.

 An evangelisation retreat in the parish can be helpful. It is the starting point for a gradual change in the parish model, in which information, organisation and action for the benefit of the parish (understood as a community of communities, in which the faithful are an active subject) are essential.

Cf. Wiesław Przygoda, Parafia wspólnotą miłości i służby braterskiej w ujęciu ks. Ryszarda Kamińskiego, Roczniki Teologiczne, 61 (2014) 6, 193-209.

 This, in turn, also requires an appreciation of the role of lay people in the life of the parish (also in liturgy and services) and in the apostolic mission of the Church. At the same time, the importance of formation of children, youth and adults in religious movements and systematic catechesis of adults should be considered important.

Cf. Wojsław Czupryński, Odnowa parafii i duszpasterstwa. Deuterokatechumenalna koncepcja chrześcijańskiej formacji w myśli i dziele ks. Franciszka Blachnickiego, Olsztyn, Wydział Teologii Uniwersytet Warmińsko-Mazurski w Olsztynie, 2011, 165-223.

 The appreciation of the community level in the life of the parish is associated with the resignation from the vision of the Church as the authority exercised by the clergy. The parish should be understood as a community of communities.

Cf. Waldemar Adamowicz, Model współczesnej parafii, czyli jaka parafia – taki Kościół. Ku »wspólnocie wspólnot«; https://opoka.org.pl/biblioteka/T/TA/TAP/jakapar_takikl.html (15.10.2019).

It also allows us to emphasize the importance of the pastoral care of the elite. Small ecclesial groups are an opportunity for the revival of the parish community.

Marian Z. Stepulak, Znaczenie małych grup religijnych w życiu wspólnot parafialnych, Teologia Praktyczna, 4 (2003) 127-148.

The challenges resulting from the model of marriage and family promoted in TV series are positively responded to by proper preparation of engaged couples for marriage, which still seems to be an under-used pastoral opportunity.

See more and cf. Grzegorz Pyźlak, Recepcja przygotowania do małżeństwa w świetle badań narzeczonych, Lublin, Polihymnia, 2007.

 It should include both psychological and interpersonal communication issues, as well as Christian formation.

Cf. e.g. Papież Franciszek, Posynodalna adhortacja apostolska Amoris laetitia do biskupów, do kapłanów i diakonów, do osób konsekrowanych, do małżonków chrześcijańskich i do wszystkich wiernych świeckich »O miłości w rodzinie«, Kraków, Wydawnictwo św. Stanisława BM, 2016.

 Candidates for marriage need better psychological preparation than is offered now. It may be useful to them to take part in workshops which allow them to get to know themselves and their partner better and to develop constructive interpersonal relationships.

Cf. Wojsław Czupryński, Przygotowanie do małżeństwa w obliczu współczesnych wyzwań kulturowych, Studia Warmińskie, 52 (2015) 215-225.

 It would be particularly valuable to pay attention to other – apart from the emotional – dimensions of the relationship, such as mutual understanding, trust and the ability to work together

Cf. Papież Franciszek, Posynodalna adhortacja apostolska Amoris Laetitia…, No. 52-156.

. The multi-faceted approach to the relationship between a man and a woman who love each other contributes to a true understanding of love, which in TV series is commonly identified with emotional ecstasy, combined with affection and sexual desire.

Cf. Ibidem; Czupryński, Przygotowanie do małżeństwa w obliczu…, 215-225.

It is important to develop communication skills within the engaged couple. It is difficult to imagine a happy marriage without unity at the level of thoughts and feelings and without the spouses’ ability to have an inner dialogue with themselves in conscience and with God. The participation of engaged couples in psychological activities could both provide valuable support in building mutual bonds and reveal communication and personality barriers that may hinder future marriage and family life.

Cf. Czupryński, Przygotowanie do małżeństwa w obliczu…, 215-225; Andrzej Derdziuk, Komunikacja w służbie komunii, Roczniki Teologii Moralnej, 58 (2011) 3, 199-208.

 In preparing engaged couples, attention should be paid to developing men's ability to share their own experiences, while helping women to develop dimensions of interpersonal relationships other than emotional and supportive ones. It is related to the need for practical learning and development of dialogue attitudes.

See more and cf. e.g. Mieczysław Ozorowski, Piękno miłości małżeńskiej w świetle »Amoris Laetitia«, Sympozjum, 32 (2017) 1, 12-28; Dariusz Piórkowski, Jak przygotować młodych do małżeństwa, http://mateusz.pl/mt/dp/dariusz-piorkowski-sj-jak-przygotowywac-mlodych-do-malzenstwa.htm (16.10.2019).

When preparing for marriage, it is worth paying more attention to the evangelisation of engaged couples. A very helpful form are retreats for such couples who do not appreciate the religious bond. Pre-marital catechesis should be a time of intense evangelisation and a path to faith and catechumenate. At the same time, an important function of this catechesis is to help to adopt the Christian model of marriage and family, especially by those couples who ask for a Church wedding only because of the tradition.

Cf. Czupryński, Przygotowanie do małżeństwa w obliczu…, 217-223.

It seems that an invaluable role in the evangelisation of marriages and families can be played by Christian spouses affiliated with various religious communities and movements. The contents of the evangelisation could be confirmed by their own testimony. It is precisely the testimony of spouses who share their experience of living in sacramental marriage that makes the Church's teaching on marriage and family alive and authentic, encourages reflection and, in the long term, it can contribute to changing beliefs and attitudes.

The analyses conducted in this paper have shown that the image of the marriage and the family presented in Polish TV series differs from the Christian model and presents specific pastoral challenges. It requires that the issue of the marriage and family should be emphasised in religious education. Conveying the Church’s teaching should be accompanied by education for family life. The Church should be more involved in the promotion of marriage and family in the media. And it is not only about the Catholic media, but also state-owned ones. It is equally important that the Church should be involved in the production of TV series and movies which promote the Christian model of the marriage and family.

A special place in pastoral practice is occupied by the direct preparation of fiancées for the marriage sacrament. Such postulates concern various aspects: psychology, interpersonal communication, Christian formation, uniformity of requirements and principles. The most important requirements for the preparation for marriage include: (1) Psychological preparation – workshops that allow a better understanding of oneself and one's partner and the creation of constructive relationships between people. It would be particularly valuable to draw attention to other – apart from the emotional – dimensions of mutual bonds, such as: mutual understanding, trust, ability to cooperate. (2) Developing communication skills. An important element of a happy marriage is unity at the level of thoughts and feelings. A conflict is bred not only by divergent opinions but, above all, by the way they are expressed. Practical learning and dialogue development are essential. (3) Religious preparation. It is important in preparation for marriage to show the importance of choosing spouses based on the criterion of faith. Pre-marital catechesis should be a time of intense evangelisation, a path to faith. An invaluable role in this respect could be played by Christian spouses affiliated with different religious communities and movements, who could confirm the message with their own testimony. These analyses do not embrace all issues. Further, detailed analyses are needed. They are worth taking up in the context of other TV series (e.g. American, Turkish ones) and in association with media education and education for family life.