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Lo scopo dell’articolo è quello di ricordare uno dei temi fondamentali dell’insegnamentodel Beato Giovanni Paolo II: il luogo dell’Eucaristia nella vita del sacerdote. No ci sono dubbi che, nella vita del sacerdote, l’Eucaristia deve occupare il luogo principale.
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This article is a continuation of the issues analyzed in the article published last year under the title: “Il recupero del «rito» come orrizonte per una nuova rinnovata teologia sacramentaria” (“Return to the Rite: a Horizon of Renewal of Sacramental Theology”). It is a starting point for reflection that flows from and focuses on the presentation of the theology of the French theologian Louis- Marie Chauvet. And this is on the basis of his book: I sacramenti: aspetti teologici e pastorali. It is a reflection on a proposal concerning theology and the pastoral aspects of the celebration and the sacraments. The article aims, in fact, at emphasizing the constitutional principle of the Catholic Church, as always current and relevant, moreover, already developed by the Second Vatican Council, that the Church “earnestly desires that Christ's faithful, when present at this mystery of faith, should not be there as strangers or silent spectators; on the contrary, through a good understanding of the rites and prayers they should take part in the sacred action conscious of what they are doing, with devotion and full collaboration” (Sacrosanctum Concilium, 48). Thus, the critical point of the paper, which could be described as a kind of novelty or a renewal, remains the possibility of experiencing by the faithful participating in the liturgy the authentic content of the symbol and the sign of sacrament both exercised and experienced.
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The article discusses an important matter of “new humanity”. The author raises the problem of dynamic growth into full humanity in Christ and becoming a new man. It is the sacrament of baptism which makes it possible. Every person baptized is to continually strive to realize his/her received new humanity to a full extent. This article focuses on four aspects of the issue: who the new man in Christ is, where the power of conferring new humanity comes from, what the modern man appointed to implement this newness is like, and what he should do in order not to lose it, instead to realize it to the full.
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The central place in the life of consecrated persons should be taken by Christ and the Word of God. Regularly experiencing the Word of God is a prerequisite for the development of the grace of a religious vocation. Accepting God’s word cannot, however, simply have an external nature, as if it were an official thing. Spiritual reading of Scripture takes an important role in their lives. This means opening up to the inspirations of the Holy Spirit, who is the main interpreter of the Word of God. The Holy Spirit’s work in the consecrated life lies in the fact that through His power and the word of God, God the Father shapes the brother or sister into the image of the Son of God. Thanks to the word of God, consecrated persons gradually begin to breathe the feelings of the Son of God in order to enter into a filial relationship with God the Father and to participate in His life. These inspirations of the Spirit are needed when making contact with the Word of God and cannot be treated as something of an order, as one-time „technical” assistance during personal hermeneutics of the Word of God. Such inspirations are only received by a „spiritual” man, meaning one who is subjected to the Spirit and leading a life according to the Spirit. The process of listening to the Word of God is also accompanied by spiritual warfare, which consecrated persons should be fully aware of. It is important, therefore, that consecrated persons learn to recognize their inner reactions during their encounters with the Word of God.
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The fundamental task of the Christian is to care for the appropriate shape of one’s moral life. Jerzy (George) Ablewicz, the Pastor of the Church of Tarnów, was aware of that fact, therefore while drawing a Christian vision of morality, in his teachings he constantly pointed to Christ, who is man’s only salvation. Thanks to Christ and his redemptive work, the Christian attained liberation from sins and was raised to “new life”. Christ as the One who freed man became also the Creator of the “new man”. This gift of “new life” in Christ creates specific moral obligations that the Christian is to embody every day in the correct attitudes.
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Past studies on student press published until 1945 completely ignore journals edited and published by the students of diocesan and religious seminaries. The author proceeding in his research noted that there is a rich legacy in literature periodicals published up to 1945 by cleric students. So far more than 80 titles of magazines edited and published at the time by the young Polish seminary students have been discovered. Noteworthy is the seminary of Vilnius, where in the interwar period three titles were published: “Eos”, “Życie Eucharystyczne”, “Dzwonek Seminaryjny”. Preserved copies of the magazines show the conditions of their beginnings and the directions of their development. The articles, reports and chronicles published in them enrich – apart from literature – many other disciplines, mainly history, particularly the history of the Church and enriched the Polish cultural landscape. We find in them information about life in the Seminary in Vilnius and its student community as well as the attitude of the community to the general social issues related to culture.
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Christians are one of the most persecuted religious groups in the contemporary world. Based on the research methodology of American sociologists T. M. Johnson and B. D. Barret, who do not consider martyrdom as an individual phenomenon, which requires the clear profession of faith, rather they see it as “martyrdom situations”, the renowned Italian sociologist of religion Massimo Introvigne claims that “each year the number of murdered Christians reaches 105000 – one Christian every 5 Minutes”. In the history of the Latvian Church such “martyrdom situations” have taken place three times. The former notary and archivist of the Metropolitan Archdiocese of Riga bishop Janis Cakuls (Jānis Cakuls) divides history of martyrdom into three periods. The first period includes martyrs from the time of the Christianization of Latvia in the XIII century. The second period refers to the times of the Bolshevik terror 1917-1920. To the third period belong the witnesses of faith who were murdered during the years of the Soviet occupation from 1940 until 1990. Following the appeal of Pope John Paul II to do everything possible “to collect the necessary documentation, so that the commemoration of the martyrs does not go lost”, this research paper aims to concentrate attention to the event that took place in Daugavpils on March 27-28, 1919. On that day Bolsheviks executed a group of believers from the Catholic congregation of Asūnes. Starting from the April 2, 1919 this event was recorded in press and other publication up to the year 2014. The analysis of these materials, produced by the Bolsheviks, journalists of the independent Latvia, court documents, materials of the Nazis as well as Catholic press, reveal the ideological tendencies, which influence the way of the interpretation of this tragic event. Among these different points of view, the Catholic sources give a comprehensive explanation of the death of Asune Christians. One can qualify the death of these innocent people as an expression of the hatred against the Christian faith and those killed as martyrs or more precisely, as quasi-martyrs.
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The author shows that lower seminaries even today are suited for the education of adolescents and points out that if this education with regard to the possible religious vocation of adolescents is to be effective, educators must first help adolescents in the construction of their identity in the identification process, the socialization with a group of peers, that is, in construction of peer friendships and in designing of the entire life plan. The next education step would be detecting and accepting the spiritual call. Educators at the seminary have to take care all positive and negative characteristics of adolescence. Positive are: broad-mindedness, spontaneity, enthusiastic willingness, directness, desire for fairness, truthfulness, ability for a creative approach to the surrounding reality, the ability of self-affirmation (as a function of growth and maturation), the ability of abstract thinking, the ability to answer the developmental assignments. Negative are: low stress capacity, lack of serious continuous efforts, instability, susceptibility to influence and considerable dependence on the conditions of the outside world, the tendency to self-centeredness. Instructions of the Magisterium of the Church since the II Vatican Council up to today, provide clear guidelines for the education of adolescents inLower seminaries. Today, it is possible to educate in accordance with these instructions, taking into account the new social opportunities, as well as a new knowledge of those disciplines that deal with adolescence. The author shows that the guidelines of Church’s teaching on education are not inconsistent with the education demands arising from today’s adolescent situation and the present knowledge of educational sciences.
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Witnesses called in the canonical process have a number of rights and obligations. Witnesses legally questioned by the judge, should tell the truth. It is a duty to testify completely concerning facts which are the subject of the investigation and serve to discern the case. However, from the obligation to answer are exempt members of the clergy in respect to those facts that they shouldn’t disclose because of their sacred ministry, civil officials, doctors, midwives, lawyers, notaries, and others bound by official or professional secrecy, even by reason of advice given, in respect to matters covered by this secrecy, and those who because of their testimony are afraid of defamation, bad treatment or other serious bad results with respect to oneself, one’s spouse, close relatives or in-laws. Witnesses may be called upon first of all by the parties concerned. The plaintiff gives witnesses to substantiate his/her claim, the defendant – in order to counter that claim. Witnesses may also be called upon by the defender of the bond or the promoter of justice, if they are taking part in the process. Witnesses can also be called upon by the judge, in matters concerning the public good, and if necessary to avoid the danger of unfair judgment.
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Autor zarysowuje w swych rozważaniach koncepcję chrystologii zawartej w korespondencji bł. Elżbiety od Trójcy Świętej, prowadzonej z Karmelu, i skupia się na trzech zagadnieniach. Pierwszym jest wypowiadanie imienia Jezus.Drugie zagadnienie to pójście za Jezusem Mistrzem jako kontynuacja etapu wypowiadania imienia Jezus. Trzecim zagadnieniem jest świadczenie o Chrystusie Mistrzu.
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Salvador Dalí, one of the most famous Surrealist artists, and 20th century painters, highly imaginative, eccentric, know for his unusual behaviour, maybe best-known for his work ‘The Persistence of Memory’, was also the author of religious paintings. From them on the christological or rather staurological-resurrectional criterion can be distinguish group of paintings which in very original way are connected to paschal mystery’ themes. These pictures and their staurological-resurrectional contents are subject of this article. These pictures have been analysed in three points: Last Supper, Crucifixion, Resurrection. Dalí’s staurological-resurrectional works show thematic dependencies and relationships not only in the indicated groups but also between them. It shows Dalí’s coherent method of artistic expression – nuclear mysticism. In his painting this is a kind of synthesis mysticism and sciences, especially atomic and nuclear physics, in presentation religious contents, especially christological.Dalí’s works are not refer directly to paschal events, but present significance of Christ’s crucifixion and resurrection for whole universe, for all creation, and especially for a man. Dalí’s pictures shows that Christ by his death and resurrection transformed world in new creation, that He has been present in world history and waiting with an offer of salvation (especially in Eucharist) for every man, that He wants to bring all people and whole creation into heaven, and in this way complete His Ascension. Dalí shows heaven as reality very close to man, available for him at all the time. People can participate in heaven, if they are open to God’s reality. Dalí pictures helps to see that human life is in constant relationship to God which is not far away, but very close, although in another dimension.
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Teologii Bożego miłosierdzia nie wolno rezygnować z perspektywy trynitarnej,nawet jeśli wiąże się to z trudnościami. Okazuje się bowiem, że refleksja wiary,która w kwestii miłosierdzia Bożego nie traktuje objawionej prawdy o Trójcy Świętej jako podstawowej, generuje jeszcze większe problemy. Miłosierdzie Ojca, zrealizowane w Synu, nie tylko wyjaśnia się, ale wprost dotyka człowieka w Duchu Świętym, którego nie wolno ograniczać tylko do kontynuacji dzieła Jezusa. Duch Boży – według najbardziej ugruntowanej w teologii chrześcijańskiej interpretacji – najlepiej tłumaczy objawioną tajemnicę wewnętrznego życia Bożego, które określamy jako Miłość. Najlepiej także – na tej podstawie– tłumaczy istotę Bożego miłosierdzia, pokonując wszelkie trudności, związane zwłaszcza z zawężaniem tej prawdy i jej jednostronnym rozumieniem.
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The article consists of two parts. The first part constitutes theological analysis of theformulas of faith with regard to the teaching about the Father and the Son. Here, thefatherhood refers not only to the Person of the Father, but also to the entire Triune. Thebegetting of the Son from the Father remains a secret, but at the same time forms thebasis of Divinity of the Son. However, the formulas of faith do not accept the concepts ofcoessentialness, rejecting the philosophical term ousia. The Son is sent by the Father andHe is subjected to the Father. But first of all, He is similar to the Father. The second part ofthe article constitutes profound, in-depth reflection on the synodal teaching to indicate itstopicality. Through the Person and the Redemptive Act of the incarnate Son the fatherhoodof God refers, in a new way, to the disciples of the Lord. Submissiveness of the Son isa signpost for every man who should be submissive to the Father like the Son.
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John among the evangelists is not only designed with the image of eagle, but alsofrom the first centuries on, he still is called in the East as John the Theologian. From hisschool came the first systematic theologian Irenaeus of Lugdunum in Gaul (now Lyons inFrance), who in his native Smyrna had been a disciple of the bishop Polycarp, a formerly listener of John himself, when this lived in Ephesus. The teaching about the Holy Spirit,and especially about His eternal procession is built upon his writings; and beside the biblical inspiration he received a special gift of the Spirit „who spoke trough the prophets”. His aboundant message is invaluable not only for theology, but also to her shoot, which shouldbe spirituality, first of all the priestly and seminarian one, all the more because John wasthe only unmarried apostle, becoming – also in this respect – a paragon for the Roman Catholic clergy.
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Nie tylko człowiek, ale także teologia potrzebuje autoprezentacji. Na pozór wydaje się, że ją znamy, kiedy jednak próbujemy ją scharakteryzować i wskazać jej cechy, okazuje się, że nie jest to łatwe, a przecież potrzebne. Tekst ten stanowi taką próbę
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miłości Boga Maryja stała się nowym stworzeniem, pierwszą wśród odkupionych.Jej piękno pochodzi „z łaski”, „z daru Boga”. Posiada ono charakter znaku. Odnosi się nie tylko do Niej, ale niesie w sobie o wiele szersze przesłanie historiozbawcze: jest ikoną prymatu łaski w życiu chrześcijańskim, a zatem tego, że Bóg zawsze działa jako pierwszy, przemienia nas swoją łaską. Myśl ta występuje dobitnie w nauczaniu papieża Franciszka. Niniejszy artykuł próbuje ją odczytać w dwóch odsłonach. Pierwsza omawia istotę łaski początkowej świętości (pełni łaski), która została udzielona Maryi, aby była Ona godną Matką i Współpracownicą Chrystusa. Druga koncentruje się na pociągającym pięknie Niepokalanej. Mówienie o Niej wskazuje jednocześnie na prymat i darmowość zbawczego działania Trójjedynego Boga oraz współpracę człowieka, który przyjmuje wezwanie do wspólnoty życia z Bogiem
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Teologia del XX secolo ha sottolineato di nuovo la dipendenza reciproca trala teologia e la spiritualità: la teologia deve interpretare la mistica e la misticadeve approfondire le riflessioni teologiche. Questa dipendenza si realizza chiaramentenelle opere di Hans Urs von Balthasar, uno dei teologi più significatividella teologia contemporanea. Ispirante e interessante è la somiglianza tra ilsuddetto teologo e la mistica polacca, Faustyna Kowalska. Nonostante, entrambinon hanno mai sentito uno dell’altro, si possono trovare le osservazioni similie non ovvi in diverse descrizioni della realtà di Dio. L’articolo si limita allequestioni escatologiche.
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Potoczne doświadczenie człowieka świadczy o jego zdolności do autokreacji(kształtowania własnej tożsamości) w obrębie wyznaczonym przez naturę.Badania z zakresu neuroscience potwierdzają tę tezę, starając się opisać ów proces na różnych poziomach ludzkiej egzystencji (psychologicznej, cielesnej– zwłaszcza neurobiologicznej). Z niektórymi obszarami tak rozumianej autokreacji stoją w sprzeczności pewne tezy teologiczne podkreślające Boski akt stwórczy, który określa nie tylko ogólnie pojętą naturę ludzką, ale i konkretny kształt ludzkiej egzystencji, realizujący się np. w powołaniu lub wybraniu prze z Boga do konkretnego życia.Artykuł poddaje analizie potencjalne przestrzenie konfliktu, pytając zarówno o zakres, jak i o charakter interakcji między autokreacją człowieka i stwórczym aktem Boga. Ponadto w artykule zostaje podjęta próba przeformułowania przestrzeni interpretacji owej zależności, osadzając w centrum analizy nie cząstkowe perspektywy osobowe (perspektywa Boska lub ludzka), lecz perspektywę relacji rozumianej jako istotowo pierwotna w stosunku do perspektywy osobowej.
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Wzajemne przenikanie się czasu i wieczności winno być brane pod uwagę w każdej refleksji teologicznej. W artykule zwrócono uwagę na pewne ogólne ramy, które warto uwzględnić w rozpracowywaniu poszczególnych kwestii teologicznych. „Niewysłowione zjednoczenie” czasu i wieczności to jedna z odsłon tej samej tajemnicy Chrystusa, którą teolog winien dostrzegać w każdym z misteriów wiary. We wszystkich zagadnieniach teologicznych daje o sobie znać współistnienie czasu i wieczności przy supremacji bieguna wiecznego.
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