Roczniki Teologiczne, 2000, T. 47, z. 8
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/9121
Przeglądaj
Ostatnie zgłoszenia
Pozycja Niedziela w życiu religijnym ruchów i wspólnot eklezjalnychBolczyk, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Niedziela - dzień dniKopeć, Jerzy Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)The name of Sunday as of the day above all other days shows that observing it exceeds the dimension of ordinary reality of celebration. John Paul Il’s Apostolic Letter Dies Domini that introduced this phrase into the Church kerygma, points to Sunday’s central place in Christian life. Sunday opens the Christian to a meeting with the Resurrected Lord, to the brotherly community, and to another man. This Pascha of the week reminds of and reveals the meaning of time and imposes its own rhythm on its human measures. As the day of the Eucharist, prayer and communion with brothers in faith Sunday is a gift to the Church and man and it is the sowing of eternity. Regular participation in Sunday Eucharist gathering is a confirmation of the fact that one belongs to the Christian community.Pozycja Niedziela dniem KościołaKrakowiak, 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.Pozycja Niedziela w opinii młodzieżyKulbacki, 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.Pozycja Niedziela dniem Kościoła domowegoNowak, Władysław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)With the ecclesiastic experience as the point of departure, many Christian families pledge to live as the „home Church” Because of this, in a new, more existential approach, a relation emerges between family and liturgy that is understood either as the family's participation in the Church’s liturgical celebrations (sometimes celebrating liturgy in the family’s own home), or as preparation and prolonging the Church’s cult in the home circle. The climax of the Christian family's activity, and at the same time the source of power to turn home into a home Church is the Sunday Eucharist. John Paul II’s Apostolic Letter Dies Domini teaches that celebration of Sunday starts on Saturday evening. The evening may be devoted to preparation of the Sunday’s liturgy or mutual prayer. The heart of Sunday’s celebration in a home Church is participation in celebration of Eucharist. In the experience of the home Church Sunday is first of all a paschal feast, the day of Christ-Light, the day that is glorified with the Resurrected Christ’s glory; it is celebrating the new creation and giving the Ghost’s gifts. In the home Church Sunday is the day of community, joy, rest, evangelisation, the Creator’s theophany. Through celebration of Sunday the members of the home Church will see everything in a new light - in the light of the Resurrected Christ. Sunday that is understood and experienced in this way becomes a kind of „soul” of the remaining days in the liturgical year, the inauguration of a new life in the beams sent by the Resurrected Christ.Pozycja Świętowanie niedzieli w warunkach Kościoła misyjnegoPolak, Tadeusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Niedziela dniem Ducha ŚwiętegoSobeczko, Helmut Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)The Apostolic Letter Dies Domini calls Sunday „Day of the Holy Ghost’s gift” (n. 28). The Holy Ghost Himself is a gift from the Resurrected Lord, who gave it to the Church on Easter Sunday and the Pentecost. Between these Sundays there is an inner unity. The gift of the Holy Ghost takes place also every Sunday. This happens first of all during the Sunday liturgy, especially during the Eucharist. In the Sunday Eucharist gathering the Holy Ghost makes Christ and His redeeming mystery present in many ways. The profound pneumatology of the Sunday allows its deeper and more fruitful celebration.Pozycja Procesja jako obrzęd liturgiczny i widowisko parateatralneStyk, Maria Barbara (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Maryjny charakter przygotowania niedzieliDecyk, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Niedziela dniem ChrystusaWit, 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.Pozycja Niedziela w życiu Kościoła greckokatolickiego na UkrainieMilan, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Niedziela dniem chrześcijaninaGłowa, 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).Pozycja Niedziela dniem człowiekaMigut, Bogusław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Sunday is the man’s day as it „carries” in itself „the full joy of Christ” that is the joy of victory over sin and death, the joy of the return of mankind to the Father. It is the man’s day also because it is the fulfilment of the Sabbath that defends his true dignity, pointing to God, the only the Lord of his heart, and in a special way to Christ, his true Redeemer, both from the power of Satan and the resulting disorderly desires, and from the power of death that is the consequence of sin. Sunday is also the day of rest that serves not only restoration of physical strength, but also anticipation of the eternal rest, showing the necessity of utter dependence on God, trust in Him and resigning one’s whole life to Him, according to the Psalmist’s words: „Unless the Lord builds the house, its builders will have toiled in vain” (Ps 127, 1). Discovering that he is God’s child, man notices at the same time his brotherhood and solidarity with other people. This is why Sunday is a wonderful opportunity to discover and deepen all kinds of relations between people, starting with intensifying the bonds within the family.Pozycja Niedziela dniem Pana. Od szabatu do niedzieliSroka, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Ks. Helmut Jan Sobeczko. Zgromadzeni w imię Pana. Teologia znaku zgromadzenia liturgicznego. Opole: Wydział Teologiczny Uniwersytetu Opolskiego 1999 ss. 244. Opolska Biblioteka Teologiczna nr 33.Kopeć, Jerzy Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Ks. Roman Murawski SDB. Wczesnochrześcijańska katecheza (Do Edyktu Mediolańskiego - 313 r.). Płock: Płocki Instytut Wydawniczy 1999 ss. 238.Kopeć, Jerzy Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)Pozycja Ks. Władysław Głowa. Liturgia miejscem i źródłem przepowiadania. Przemyśl: Wydawnictwo Archidiecezji Przemyskiej 1999 ss. 382.Marczewski, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)