Roczniki Teologiczne, 2002, T. 49, z. 8

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Przeglądaj Roczniki Teologiczne, 2002, T. 49, z. 8 wg Temat "Church"

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    Ks. Sławomir Adamczyk. Przygotowanie do małżeństwa w warunkach Kościoła w Polsce. Sandomierz: Wydawnictwo Diecezjalne 2001 ss. 384.
    Kopeć, Jerzy Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)
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    Ordynacja czyli święcenia do urzędu duchownego w kościołach i wspólnotach eklezjalnych wyrosłych z reformacji
    Nowak, Władysław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)
    The Churches that grew from Reformation do not recognise the sacrament of holy orders or hierarchical priesthood, but only election by the community and ordination by the seniors (so called presbytery) for the ecclesiastical office. The office is supported by common priesthood and is necessary in the service of God’s word and in administering sacraments: baptism and Eucharist. The idea of ’ordination’ preserved in the Lutheran and Anglican tradition, has not been used in Calvinist Churches, where the ceremonial choosing one to hold an ecclesiastical office was called election. Through ordination Jesus Christ calls the ordained one once for all to serve in his Church. In all Protestant Churches the liturgy of ordination was preceded by three introductory stages: designation, that is a ceremonial presentation of the candidate to the people – the liturgical congregation; examination – a series of questions asked according to a proper form; election – a chance to make objections to the candidate or the act of acceptance resulting from accepting him to the position. In Churches whose origin was in the Reformation the liturgy of ordination is offered on a Sunday during the service of the Church community and contains three elements: prayer to the Holy Spirit to make the candidate for the office able to fulfill his new tasks; putting hands on the candidate as a sign that the prayer for the Holy Spirit’s direction was heard; giving acceptance by the community, as a sign that the ordained person will be accepted by that community in the role of the herald of God’s word and the administrator of sacraments. Although the liturgies of ordination in particular Reformation Churches are differentiated, some common elements that always occur in them may be mentioned. Ordination is understood by Reformation Churches as an event whose character is at the same time religious and ecclesiastical, epicletic, communal and legal. Since the Apostolic times calling to a special office in the Church is done by putting hands on the candidate and a prayer by the community gathered at the service.
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    Posługa kapłana w ruchach i stowarzyszeniach eklezjalnych
    Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)
    New evangelization requires priests who are able to use a new style of pastoral life in close co-operation not only with the hierarchy but “with the lay faithful, respecting and developing various roles, charismas and services in the ecclesiastical community” If participation in ecclesiastical movements and associations is to be full and to form the laity’s mature attitude and involvement in Christian life, the presence of priests is necessary in these circles both in order to ensure current pastoral care and to form proper ecclesiastical attitudes. The criteria that allow to recognise movements and associations as ecclesiastical imply a fundamental role of the priest in them; the role consists in service set in the process of building the Church organically in the local community. This results from the postulate of passing from activist to holistic conception of pastorate, aiming at a clearly realised target defined by contemporary ecclesiology. Hence the priest may take part in the life of associations and movements in two ways: 1. as a spiritual protector ardently performing his function that is detailed putting into effect ministrations for all the faithful; 2. as a participant in the group’s charisma, directly and personally involved in its realisation. Not taking care of a group of faithful having deeper needs of experiencing the mystery of the Church would be incompatible with the pastoral vocation. It is exactly these groups that start a revival of the parish. Leaving them without any protection means not only disappointing the more deeply involved parishioners, but it threatens the religious movements and associations with a loss of ecclesiastical identity. This is why the Code of Canon Law indeed imposes on the parish priest the duty to “recognize and support the lay faithful’s own part in the Church’s mission as well as support their associations with religious aims” (Code of Canon Law; can. 529, pt.2). This idea is more precisely expressed in the “Directory on priests’ service and life”; it states that the parish priest should do this “accepting all of them and helping them find the unity of intentions that would unite them, in prayer and apostolic activities”.