Roczniki Teologiczno-Kanoniczne, 1976, T. 23, z. 6
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Pozycja Rola katechumenatu rodzinnego w inicjacji eucharystycznej dzieckaWilk, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1976)One of the main aims of the Church is to bring new and new multitudes of Christians to full participation in the mystery of Eucharist as the “sawrce and chimax”. (Kl. 10) The analysis of history confirms, that this was always the consciousness of the Church. Nevertheless, history also shows that the form of doing this duty underwent ewolution, accordingly to changes in the Church and the world, and even arrived at certain overgrowths and overstresses. On the other hand, howerer, there were no lack of efforts towards overcoming them, and better fulfilment of this duty (the proof of it is, among others, encyclical of Pius X, ”Quam singulari”). Contemporaty consciousness of the Church, embodied in edicts of Vatican Council II, grows from the turn to sowrces, and then it allows for doing all the duties in the field of salutary service relatively comprehensively and in all dimensions. In the problem of interest, its full formulation follow the appeal to catechumenate, as the fundamental institution, however, without bringing its historical structures, back to life. The catechumenate .for contemporary times, after the practice of baptigation of new-born, babies had been established, appears to be a family catechumenate, as the frame and groundwork of the development of theiz belief. To the result of it, family – “eclesiola” (KK. II) – does the basic duties in the process of eucharistic initiation of a child. The paper stresses the responsibility of a family, and analyses its own originality in this respect, both in the field of nature and method.Pozycja Sugestie dla duszpasterzy odnośnie do postępowania wobec osób żyjących w małżeństwach pozasakramentalnych (artykuł dyskusyjny)Porada, Paweł (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1976)Pozycja Dyskusja nad istotą i wymiarami katechezy w Europie ZachodniejMajewski, Mieczysław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1976)Nowadays, catechesis became one of the main problems of contemporary life. Several people express theiz opinions upon this subject, gradually exposing the deep content it embodies,. The group the of scholars, who carry out a serious research in order to arrive at the essence of catechesis, grows more and more, however, individual authors stress different points. It is enough to mention here J. Jungmann, Jh. Colomb, B. Dreher, H. Halbfas, E. Alberich and A. Exeter, as people authoritative in catechesis, to become convinced that approach towardo Catechesis is serious, but varied at the same time. Catechetic symposium organized by Popal Salesian University in 1971, during which laymen and priests, representatives of secular didactics and catechesis, catholics and non-catholics expressed their opinions, contributed vasthy to deepening of the essence of catechesis, M. Berlini, G. Milanesi and G. Santomauro payed close attention to the psychological and sociological dimensions of catechesis. The support of pedagogical and didactic dimensions was stressed by L. Borghi, L. Radice, V. Vinay, A. Agazzi and G. Bertin. According to A. Mancini, G. Groppo, V. Vinay and A. Monast the most essential dimension in catechesis would, however, be the theological dimension. It would be a dangerous thing to reduce catechesis to one dimension only; on the contrary, the serious treatment of it requires looking at its essence tough multitude of dimensions. In such a formulation, catechesis, being, the evangelization of the world, would be psychologically and sociologically conditioned, and would realize the aim of meeting with God through teaching, upbringing, and evangelic prophesying.Pozycja Chrystus – Kościół – liturgiaGrześkowiak, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1976)The paper constitutes a contribution to the deepening of the theological reflection upon outward, visible element of the Church liturgy. The essence of Christian liturgy is the salutary and ritualistic meeting of God with man through Christ in the Holy Ghost, that means, in the Church community. This process is always accomplished through signs and symbols, so to say, it “materializes” in persons, words, gestures, ceremonial, and material elements. This fact has not only its anthropological justification, but also christological and ecclesiastical. The author shows that mystery and sacramental character is the feature of the wholl history of salvation, in which the invisible, God’s salvation is always realized in people, through sensual events and signs. The central sign of salvation: Jesus Christ, as the picture of God and proto-sacrament of salvation, has been presented against this background. Christ as the absolute symbol of God in the world, through His words and deeds revealed not only the Father, but also salutary intentions of the Father towards the world. The Church continues Christ’s sacramentality up to Parusia, as a common sacrament of salvation; it’s sacramental dimension is strictly connected with Christ’s incarnation, with this paschal mistery, and eschatic fulness of salvation. The Church is the sacrament of Christ incarnated and worshipped, it is the sign and the tool, through which Christ gives Himself to man. The Church reveals and realizesits sacramentality through prophesying the Gospel (martyria), serving the world in love (diacony), and particulary through ritualistic ceremoniales: Eucharist, and through other sacraments and sacramentalia (liturgy). Liturgy, as a set of different signs, can be called ’’sacramentum”, that means the sign which reveals the nature of the Church, and at the same time, realizes, materializes, and builds the Church. Liturgy, in its character of a sign, is therefore the consequenthy realized continuation of the God’s plan of salvation, in which the son of God, incarnated as the fulness of revelation, is the sign of God the Father, the Church is the sign of incarnated and worshipped Christ, and liturgy, the sign of the Church and Christ. The character of God’s economics of salvation consequently demands godly and human, material and spiritual, visible and invisible, symbolic and mystery structure of liturgy.Pozycja Początki mariawityzmu. Studium historyczno-pastoralneOlszewski, Daniel (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1976)The turn of the mineteenth century was a period of deep tensions, social conflicts, and variaus reformistic programs. Mariavitism occupied the central place among contemporary social and religious movements. Subsequent transformations, that took place in the bosom of Mariavitism, Changiny to great extent its character, cannot cover up the assumptions and the program, that was the gniding principle of the first animators of this movement. It throught, in its filst assumptions, the interesting postulates of the renovation of priesthood and religions life. Among othes, the fact that the first members of this movement were the graduates of the Church Academy in Petersburg, and at the same time almost all of them were either professors, or preceptors in seminaries, and tater some of them took leading positions in the life of the Catholic Church, in Poland, witresses to the character of this movement. Mariavites were the forerunners of some of the contemporary reformistic ideas: thery propagated frequent Holy Communion, introduced the national language to liturgy, noticed the religious needs of the enviroment of workers. They were convinced, that the command of conscience is more valid for a Christian than jurisdical conception of the Church. Mariavites considered themselves a missionary group in the bosom of the Catholic Church. After being condemned by Church authority (1906), they decided to live in “unity with the Church”, but not in “dependence” on its hierarchy.Pozycja Kronika Instytutu Teologii Pastoralnej KUL (1972–1974)Szafrański, Adam L. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1976)Pozycja Podmiot aktywny katechezy dorosłych w ujęciu Kościołów protestanckich w PolsceCzerwiński, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1976)This paper constitutes the continuation of the considerations on the subject of Protestant catechesis in Poland published by the author earlier. (Catechesis in the present practice of Protestant Churches and Communities in Poland. Roczniki Teologiczno- Kanoniczne [Theological and Cannonical Yearlies] vol. XXI, fas. 6, pp. 99-111). The subject of the paper is the actual problem of the active subject of the catechesis of adults. The author comments upon the following problems: 1.) Different sorts of people, who, in Protestant churches, are charged with the duties of a teacher. 3.) The role of women in teaching. 3.) The position of dergymen in Protestant churches. 4.) The methods of education of teachers. 5.) The method of authorizino the teachers to perform their duties. 6.) Attributes of a good teacher. 7.) Community as the active subject of teaching. 8.) Jesus Christ as the real teacher of the Church. The considerations concerned with the participation of women in performing the duties of a teacher of adults seem (to ibe the most interesting. Approach to this problem is different in particular Churches. The women of the Methodist Church hare got the biggest share in teaching. They can, withont any obstacles, perform the duties of a teacher, and they even can be ordained ministers. Actually, there is taken by the Secular Missionary Movement “Epifania”, and (the Investigators of the Scriptures. Appearance of a woman, performing the duties of a teacher in church when men are present, is treated by them as inconsistent with the instructions of the Scriptures. Basing oni the letters of St. Paul, they consider woman to symbolize the Church, and man symbolizes Christ – the head of the Church. The Church cannot instruct Christ, and in the same way woman, symbolizing the Church, cannot instruct man who is the symbol of Christ. Other Protestant Churches in Poland, do not also grant women with the duties of a teacher in church, although they do not see any theological obstacles in this case. The considerations on the subject of the church community as the active subject of teaching.