Seminare. Poszukiwania Naukowo-Pastoralne

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Przeglądaj Seminare. Poszukiwania Naukowo-Pastoralne wg Autor "Grześkowiak, Jerzy"

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    Małżeństwo chrześcijan jako sakrament
    Grześkowiak, Jerzy (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1981)
    The Christian symbolism of the sacraments is based on the capability of the earthly realities to represent a reality different from what they them selves are by their nature. First of all, however, the sacraments arise from the sacramental nature of the Church. The Church employs seven ritual gesturos to intervene in human life in its crucial existential situations (proto-situations), which are there by embraced in the mystery of the incarnation and the paschal offering of Christ, that proto-sacrament of God and His salvation. Marriage as a fundamental proto-situation „gains sense” in the Christian faith: the earthly reality of marriage becomes a ,,mystery of salvation”; it is experienced as a special relation to God in Christ and in the Church. We do not need to look for Christ’s words instituting marriage in the Gospel. It is sufficient that Christ included the reality of marriage in the Kingdom of God coming in His word and work. Tho Christological aspect of marriage stands out particularly clearly in the teaching of St. Paul (1 Co. 7:39; Ep. 5:21-33). The sacramentality of marriage means that love between a man and a woman is a special form and way in which God’s eternal love and faithfulness towards people, offered the most fully in Christ and continued in the Church, Christ’s Betrothed, is actualized in history. Marriage thus is a sacrament of Christ and of the Church; it is a sign (a real symbol) indicating and actualizing the unity between Christ and the Church. Marriage is a „concretization” of the Church as the saorament of Christ; it is a form of the Church’s life and presence in the world; it realizes and builds the Church ‒ hence the terms „the domestic Church” and „the domestic sanctuary of the Church” used in reference to the family in Lumen Gentium 11 and Apostolicam Actuositatem 11. The spouses themselves are the ministers of the sacrament. The liturgical function of the priest, rather than being formal and juridical, serves to bring out the eoclesial dimension of marriage. The sacrament in constituted on the foundations of baptism and faith by the contracting of a matrimonial „covenant”. The word „covenant” is now superseding the traditional heavily charged expressions „contract” and „institution”. Personal and communal-ecclesial elements cooperate in the sacramentality of marriage. The sacramentality of marriage must not be limited to the wedding ceremony allone. It is dynamic; it is a process. Marriage, like the Eucharist (Cardinal R. Bellarmin, Pius IX), is a permanent sacrament. It can be considered at the moment of coming into existence (in statu fieri) and as it continues (in facto esse). The sacramental grace is the constant presence of God in the life of the married oouple. Owing to the grace the entire reality of marriage is sustained by the love of the Father, the saving power of Christ and the unifying dynamism of Christ’s Spirit. A visible sign of marriage as a permanent sacrament is the „community of life and love” Among the many sings of that love, the intimate bodily union of spouses is particularly significant in that it expresses and actualizes the lovo that God has for His people and Christ for the Church and in its connection with sacramental grace. The article concludes with a few question marks regarding doctrine and teaching. They concern the problem of degrees of sacramentality of marriage (hidden fundamentally Christian and full sacramentality), the relation between faith and the sacrament, and love as the essential matter” of marriage.
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    Podstawowe funkcje Kościoła w życiu rodziny
    Grześkowiak, Jerzy (Wyższe Seminaria Duchowne Towarzystwa Salezjańskiego, 1985)
    The magisterium of the Church and modern theology describe the Christian family as a „little Church” or „domestic Church”, because in the family the Church discharges its basic functions. Through these functions the Church realizes itself and grows, continuing the prophetic, priestly and royal mission of Christ. The author discusses the saving mission of the family by presenting the family as a community of faith and evangelization, a community of priestly dialogue with God and a community in the service of man (cf. Pope John Paul II’s exhortation „Familiaris consortio”, nos. 49‒64). The prophetic function of the family includes: the reading of the Scripture, the deepening of faith, discoveringand proclaiming God’s plans regarding marriage and family, revealing God to children through love, family catechesis and proclaiming the Gospel to the world. Each member of the family is both evangelizer and evangelized. The priestly aspect of the family manifests itself in its sacramental life, the spiritual offering of everyday life, and prayer. In the first of these spheres special stress is laid on the need for the married couple to gain a profound experience of the sacrament of marriage, on the Eucharist and on the sacrament of penance. The intimate bond of marriage with the Eucharist is elucidated in terms of three ideas: covenant, self-sacrificing love and community, and mission. In the sanctuary of the domestic Church there should be harmony between the liturgical prayer of the Curch and the private prayer of the family suited to current needs and to the periods of the liturgical year. The royal function of the family consists in services to others within the family and in the broader community of the Church, to humanity at large and to the whole creation. „Mastery of oneself” is the foundation of serving others. Emphasis is put on hospitality and on the need for political and social involvement with a view to building a „civilization of love”. In realizing the threefold mission of Christ and the Church the family community becomes a community of salvation, that is a community both saved and saving. It is, then, like the Church itself, a sign and instrument of internal union with God and of the unity of mankind.