Roczniki Teologiczne, 2000, T. 47, z. 8

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Przeglądaj Roczniki Teologiczne, 2000, T. 47, z. 8 wg Temat "Apostolic Letters"

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    Niedziela dniem Chrystusa
    Wit, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
    On the basis of John Paul II’s Apostolic Letter Dies Domini the article says that Sunday is the Resurrected Christ’s day. Reflection on this issue shows it as the first day of the week, as the day of the new creation, as a promise of eternity; it is also the day of Christ-Light; the day of the Holy Ghost’s gift as well as the day of faith and an irreplaceable day in the life of a Christian. The above statements have justification in numerous Biblical pronouncements and in the Church writers’ theological reflection.
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    Niedziela dniem chrześcijanina
    Głowa, Władysław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
    The Holy Father John Paul II in his Apostolic Letter Dies Domini on celebration of Sunday shows, among others, Sunday as the day of the Christian. On this day Christians, natherine at the Sunday Eucharist, meet the resurrected Christ who celebrates His Paschal mystery. The meeting happens at two tables: at the table of God’s word and at the table of the Eucharist, and it has the character of a feast that is a communion - unity with God and the neighbours. Every unity gives joy. Joy, in turn, should lead to love, to works of charity and to apostleship. Hence, a confirmation of authenticity of the Sunday Eucharist gathering is the readiness of its participants to share material goods with the poor and with those in need of aid. In this way Christians follow Christ’s footsteps, who gave Good News to the poor, preached freedom to captives, sight to the blind, who turned the downtrodden into free men and foretold a year of grace from the Lord (cf. Luke 4, 18-19).
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    Niedziela dniem Kościoła
    Krakowiak, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
    The article is concerned with the third chapter of the Apostolic Letter Dies Domini on the meaning of Sunday in the life of the Church and the forms of celebrating it. Since the Church is most fully realised in the celebration of the Eucharist, in the centre of the Sunday celebration is the Eucharist gathering as the epiphany of the Church in the parish community. Taking part in the Sunday celebration of the Eucharist, the community of the faithful feeds on God’s Word and the Eucharist bread and it realises its missionary and eschatological character Participation in the Sunday Holy Mass cannot be treated as merely fulfilling the commandment (duty), but first of all as a privilege of the ones belonging to Christ and to His Church, and at the same time as a public credo. The common practising of the weekend with the stress on rest and entertainment, as well as - in certain areas of the Church - lack of priests, are a threat to the really Christian way of celebrating Sunday. Although Sunday gatherings without the Eucharist are recommended by the Church, the Pope emphasises that participation in the Eucharist Offering is the usual and most perfect form of celebrating Sunday.
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    Niedziela w opinii młodzieży
    Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
    John Paul II’s Apostolic Letter Dies Domini reminds us that one of the constitutive elements of the Christian Sunday is the Eucharist. However, it turns out that only half secondary school pupils from the biggest urban centres in Poland participate in the Sunday Holy Mass. Research done in Łódź - the second biggest city in Poland, second only to Warsaw as far as population is concerned - has shown that young people treat the obligation to participate in the Sunday Eucharist first of all in the juridical way. And although more than 4/5 admits that there is a duty concerning the Sunday Holy Mass, not participating in it is connected with a sense of sin in less than half the respondents, with a sense of deep sin - in 1/4, and 1/3 does not consider absence from the Mass a sin at all. The motive of participation in the Holy Mass for almost half the studied young people is inner need, which, unfortunately, is not too often identified with the state of emotions. Dispensing themselves from participation in the Sunday liturgy young people frequently mention the typical arguments concerning the priests or lack of time. This situation leads to conclusions that give some hope for development of liturgical life. If half the young people from Łódź or Warsaw take part, even though not regularly, in the Sunday Eucharist, the parish liturgy proves to be a broad environment for preaching kerygma to young people. The Sunday Holy Mass aided by the school catechesis comprising all young people (apart from only a few percent) creates the best basis for permanent evangelisation. The few per cent decrease in the ones systematically participating in the Sunday Holy Mass compared with the more than ten percent increase in the catechesis participants among young people since the time when religion returned to schools clearly confirms the conclusion that even the best religion lessons in school will not replace the living Church’s liturgy and its evangelising dimension. Hence, treating preparation for confirmation as continuing the initiation catechesis gives a particular opportunity. It is worth using aid from movements evangelising young people, such as the widely known Light-Life Movement. Active involvement in preparation and conscious participation in liturgy will result in fruitful participation (DD 51) and hence in dynamism of new evangelisation.