Roczniki Teologiczne, 2001, T. 48, z. 8

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/9465

Przeglądaj

Teraz wyświetlane 1 - 12 z 12

Diakonat stały w warunkach Kościoła w Polsce
Marczewski, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The introduction of permanent diaconate calls for an appropriate theology to initiate this office and ministry. For the purposes of this study, the author has outlined its European and Polish contexts. When it comes to the European context, he has presented the approach to diaconate in the theological reflection of K. Rahner and H. Vorgrimler (the creative conception of the diaconate of the future), Y. Congar (Diaconate – an expression of special devotion to ministry), H. Kramer (Diaconate – a new style of the Church’s presence in the world), and A. Altana (Diaconate – a sign and recollection of ministry). It seems that the Polish context is marked by peaceful and slow transition form the popular Church to the Church of fellowship, that is the Church aware of its responsibility for the assumptions and consequences resulting from a fellowship, i.e. for the brotherly service out of Christian love. It is the Church concerned not only with the pastoral care of “conversion,” but the pastoral care of the “converted” (catechesis of adults). The latter is designed to make the faith of the faithful more profound, and the recreating of habitual and traditional religiousness. It is the Church which seriously takes the significance of charitable ministry as one of its essential dimensions and signs that the fellowship is alive, and it is concerned with an appropriate organization of a charitable ministry, so that the Church could be an ancillary fellowship.
Formacja i posługa nadzwyczajnego szafarza Komunii świętej
Skalski, Edmund (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The extraordinary ministry of the minsters of the Holy Communion in the Catholic Church was introduced twenty-eight years ago. The Conference of the Episcopate gave its permission to bishops in Poland on 2nd May 1990. The study shows the theological foundations of the ministry of the extraordinary minsters of the Holy Communion as consequences of the mystery of the Church, the Eucharist, and the remaining sacraments, especially baptism, and as a spiritual good of the faithful and a true necessity in particular cases. As well as retreat and individual formation, the extraordinary ministers take part in monthly and quarterly prayer-formative meetings in parishes and dioceses. The formation is combined with a varied commitment of the ministers in apostolic activity in their parochial fellowship (work in youth groups, aid in state and occupational pastoral care, aid in catechesis and the sacramental preparation for the Holy Communion, confirmation, marriage, and activity in charitable work). The study postulates that the Commission for the Cult of God and the Discipline of Sacraments of the Episcopate of Poland should establish a national pastor for the extraordinary ministers of the Holy Communion. Three parts of particular issues deal with the liturgical vestments of a minister, his ministry during the Holy Mass, and his direct distribution of the Holy Communion to the sick.
Formacja i posługa zakrystiana
Stencel, Eugeniusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The ministry of the sacristan is a specific kind of ministry among all the tasks related to the celebration of the Liturgy, especially to its preparation. The author presents the history of this ministry in a direct relationship with the tasks performed by ostiaries and acolytes in the Church. He lays the main stress on an appropriate formation of sacristans in Poland – human, Christian, intellectual, spiritual, liturgical and biblical. He pinpoints that there is an urgent need to organize diocesan and decanate formative meetings, conventions, retreats, or even theologico-pastoral studies for the candidates. The author is well aware that this will demand, above all, understanding for that issue on the part of priests. A pastoral instruction should be published in Poland, an instruction that deals with this formation, and respective formative materials.
Formacja oraz posługa ministrantów i ministrantek
Kopeć, Jerzy Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The ministry of altar boys during the liturgy is a true liturgical function (Sacrosanctuin Concilium 29), which results from the fulfillment of the function of universal priesthood of the faithful. Its meaning and range is to be regulated by bishops on the basis of liturgical traditions and pastoral needs in a given local church. The local bishop may appoint men and women to still other liturgical function, including the ministry of altar girls. All the people who minister in the liturgy are to be formed in its spirit according to the principles contained in the functions they play. The ministry of altar boys, carried out from the Carolingian times on by alumni and religious, in the Middle Ages there were pupils of cathedral, religious, and parochial schools fulfilled these functions. From the eighteenth century onward special text books and directories were prepared, e.g. by Martin of Cochem (d. 1712), which apart from traditional acolyte’s responses contained also prayers and spiritual-formative instructions for altar boys. In Poland there were eminent authors of such text books, like the Silesian pastor Rev Józef Szafranek (d. 1874), or the representative of the liturgical movement in Lvov Rev. Gerard Szmyd (d. 1938), and the charismatic of the post-conciliar Church in Poland the Venerable Rev. Franciszek Blachnicki (d. 1987). Both the encyclical Mediator Dei regarded as the great chart of altar boys, and the documents of post-conciliar regeneration point out that their formation needs to take into account various aspects: human, theological, pastoral, and spiritual. The principles of the formation of altar boys and altar girls refer to the spirituality of the well-known church movements, and to the principles of formation in youth pastoral care connected with scouting.
Liturgia w Polsce na progu trzeciego tysiąclecia. Pierwszy Kongres Liturgiczny w Polsce, Lublin-Dąbrowica, 1-3 maja 2000 r.
Kopeć, Jerzy J.; Sroka, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Liturgia źródłem i szczytem życia Kościoła
Kopeć, Jerzy Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The Liturgy in the present time of salvation is to do the work of redemption performed by Christ the High Priest and Mediator between God and people, and continued by Him in the Church. Therefore it is a form through which the Church is made present in the worship given to God by the fellowship together with Christ. It does not exhaust the whole activity of the Church, yet is the source and climax of her life. Making the paschal mystery of our Lord present, the Liturgy calls upon His disciples to practice love and be always ready to transform according to the example set by Christ. His work has not only a historical and salvational character, but also ecclesial and sacramental, for the mystery of our Lord is made present in it by the power of the Holy Ghost. Through her liturgical activities, the Church on pilgrimage participates now the heavenly Liturgy and receives its foretaste. Thus the Liturgy makes present and reveals the Church herself as a token of communion with God and people through Christ in the Holy Spirit. Being the first and indispensable source, from which the faithful draw a truly Christian spirit, the Liturgy becomes the bond and synthesis of the three basic trends of the life of the Church: the Liturgy, ministry and martyria. These three lead to the ultimate unity with the Father through Christ in the Holy Spirit, that is to say to koinonia.
Muzyczne posługi wiernych w liturgii (schola, kantor, psałterzysta, chór, organista)
Wit, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The liturgical reform of Vatican Council II has put more values on the participation of the laity in holy rituals. Pastoral practice shows that it is important to choose appropriate people, prepare them and entrust with particular ministries, for it is only then that the Liturgy reaches its ecclesial dimension. If it is performed without their participation, we can say that the liturgical renewal has not been understood. The documents of the universal Church (Musicam Sacram, Institutio Generalis Missalis Romani), of the particular Church (instruction on liturgical music after Vatican Council II), and the vast outcome of Polish literature show that it is necessary to engage the faithful laity in the musical ministry in the Liturgy. They are to be prepared, spiritually formed, and should find their proper place during the Liturgy.
„Posługi świeckich w Kościele”. Seminarium wykładowców liturgiki, Ożarów Mazowiecki, 9-10 września 1999 r.
Wyszyński, Wiesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Posługi świeckich w Kościele: ministerium lektora i akolity
Górzyński, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The ministries of the lector and acolyte, as renewed by the Ministeria quaedam, constitute of their nature participation in the only priesthood of Christ. They may be ordained to lay men aside to the transitory stage for the candidates to the priesthood. It seems that in the ecclesial dimension the issue of the established ministries performed by the lay lector and acolyte has reached deadlock. This concerns also the Polish Church. One feels an expectation that such ministries should be motivated anew, and the extended range of their performance should be legally defined.
Posługiwanie świeckich w liturgii. Zasady ogólne
Szczepaniec, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The ministry of the lay people in the Liturgy is doctrinally well-motivated and has practical theological-ecclesial references in the post-conciliar kerygma. The issue, however, needs to be supplemented and explained in reference to the practice of the liturgical life. The paper draws on the third chapter of the General Introduction to the Roman Missal which says about the tasks and functions fulfilled by the laity during the Holy Mass. The lay liturgical ministries are sings in which man’s vocation is hidden and at the same time revealed. The first part of the paper shows both the usual and the particular kinds of liturgical ministries fulfilled by the faithful laity. The second part outlines the perspective in which to grow in liturgical ministry along with the discovering of Christian vocation. The third part points to the criteria by which ministries are divided in the liturgical congregation. These are the ministries which stem from the received sacrament (priesthood or marriage), religious consecration, or special authorization to the ministry.
Stratford Caldecott (wyd.). Beyond the Prosaic: Renewing the Liturgical Movement. Edynburg: T & T Clark 1998 ss. 170.
Grondelski, John M. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Teologiczne i normatywne zasady współpracy świeckich w ministerialnej posłudze kapłanów
Krakowiak, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The laity and the clergy are equal in their dignity on the basis of baptism. In various ways they fulfill the mission with which the Church has been entrusted by Christ: the Laity – by virtue of common priesthood, and the clergymen (ministri sacri) – by virtue of the sacrament of the priesthood. They all contribute to the building of the Church as a communio. The theological and normative principles of cooperation of the lay people in their ministry proper to their ordination (ministri ordinati) have been defined by the Vatican Council II. Now the post-conciliar regulations are included in the Christifideles laid and Pastores dabo vobis and in the Intercasterial Instruction Ecclesiae de mysterio of 15 August 1998. The author’s reflection is founded on the doctrine of the Magisterium of the Church, one that deals with the theological grounds, forms and range of cooperation of the lay people in their sacerdotal ministry of the holy ministers. The author first defines the difference between ministerium ordinatum and non ordinatum, in order to formulate then the following theological principles by which the lay people and the clergymen cooperate: the whole Church as the sacerdotal people of God participates in the only priesthood of Christ, although in various degrees. The lay people participate in common priesthood (commune), the clergymen as ministri sacri et pastores in ministerial priesthood (ministeriale)', in the Church there is one mission (missio). but various ministries (ministerium). It is only ministri sacri that by virtue of being made like Christ and by the gift of the Holy Ghost (configurano) in the sacrament of the priesthood they can act in the Church in persona Christi and be the sign of Christ the Head of the Church. Ministerium sacerdotale is a specific form of ministry in the Church, in which the lay people cannot replace the clergy. Only under extraordinary circumstances may the lay people be authorized by the pastors of the Church to replace them in the ministry which does not require the sacrament of the priesthood. This ministry includes munus docendi, sanctificandi and pascendi. Nevertheless they never become thereby pastors, nor can administer a parish.

Przeglądaj

Przeglądaj Roczniki Teologiczne, 2001, T. 48, z. 8 wg Tytuł