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PL
SELECTED ASPECTS IN EUCHARISTIC CELEBRATION RITES IN THE FRENCH PROVINCE OF THE OLD CATHOLIC MARIAVITE CHURCH The history of the French Province of the Old Catholic Mariavite Church has so far earned no more than contributory remarks from scholars and still remains a largely unexplored territory to researches into the movement. The present article is an attempt to shine more light on how French Mariavites celebrate the Eucharist. The history of Mariavitism in France makes for a backdrop for a liturgical and dogmatic-focused discussion. It is particularly surprising that the French province of the Mariavite church uses two rites, both different from the missal rite celebrated in Poland.
EN
Nature, plant cultivation, animal husbandry, as well as concern for human hygiene and physical and material well-being, along with pastoral work, were the center of interest of Mariavites from the very beginning of their religious independence. In the periodicals published in the Mariavite printing house in Łódź from 1907–1914 (p.g. „Maryawita. Czciciel Przenajświętszego Sakramentu”, „Wiadomości Maryawickie”, book calendar), we find specific advice about working on a farm, property protection and health not only of humans, but also of animals and plants. The Mariavites did not stop at the praxeological dimension of agrarian education, pointing to the philosophical and theological foundations of the protection of creation. In this sense, they combined practice with theory based on theological premises, creating their own vision of what we now call ecotheology and ecopedagogy. Pro-ecological reflection and practice were an integral element of the educational ideology of the Mariavite Church, which grew out of positivist ideas. It belongs to the narrative which shows the primacy of the commandment to love God and neighbor. We can see its topicality through its close relationship with critical thinking and the eco-pedagogy which refers to it, as well as the broadly understood ecological turn in theology and social and economic life.
PL
Natura, uprawa roślin, hodowla zwierząt, ale także troska o higienę i dobrostan fizyczny oraz materialny człowieka, obok pracy duszpasterskiej, były ośrodkiem zainteresowania mariawitów od początku ich niezależności wyznaniowej. Na łamach periodyków wydawanych w mariawickiej drukarni w Łodzi w latach 1907–1914 (m.in. „Maryawita. Czciciel Przenajświętszego Sakramentu”, „Wiadomości Maryawickie”, kalendarz książkowy) znajdujemy konkretne porady, dotyczące pracy w gospodarstwie rolnym, ochrony mienia i zdrowia nie tylko ludzi, ale także zwierząt oraz roślin. Mariawici nie poprzestawali tylko na wymiarze prakseologicznym edukacji agrarnej, wskazując na filozoficzne i teologiczne podstawy ochrony stworzenia. W tym sensie łączyli praktykę z teorią ugruntowaną na przesłankach teologicznych, tworząc własną wizję tego, co współcześnie określamy mianem ekoteologii i ekopedagogiki. Refleksja i praktyka proekologiczna stanowiły integralny element ideologii oświatowej Kościoła mariawickiego, wyrosłej z idei pozytywistycznych.Wpisuje się ona w narrację, ukazującą prymat przykazania miłości Boga i bliźniego. Jej aktualność dostrzec możemy poprzez bliski związek z myśleniem krytycznym i odwołującą się do niego ekopedagogiką, jak również szeroko rozumianym zwrotem ekologicznym w teologii oraz życiu społecznym i gospodarczym.
PL
FOLK DEACONATE. REFLECTION ON THE LITURGICAL EMANCIPATION OF WOMEN IN THE CATHOLIC CHURCHThe article constitutes a reflection on the issue of the ordination of women, in the context of a different interpretation of the role of a priest in the liturgy of the Roman Catholic Church, with a simultaneous reference of this issue to the practice of the Old Catholic Churches. A gradual widening of the scope of the liturgical competence of the laity (first of men, and subsequently women) and the reinterpretation of the concept of ordination of the presbyterate made it possible to entrust women with certain liturgical functions which up until recently were performed by the deacons. In this way, besides the hierarchical deaconate (traditionally reserved for men, due to ordination), there emerges a de facto non-hierarchical (folk) deaconate which is accessible also to women.
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