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PL
An examination of the international status of the Order of Malta would be incomplete without an overview of the Order’s relationship with the Holy See, especially in regard to its sovereign autonomy and the rights of active and passive legation which it exercises. The norms governing this relationship under the Constitutional Charter of 1961 were explicitly based on the sentence of the Cardinalitial Tribunal established by Pope Pius XII (1939–1958) following the Order’s appeals in its disputes with the Sacred Congregation of Religious. Specifically, the previous Constitutional Charter declared that the position of the Order with regard to the Holy See is defined by the Sentence of the Cardibalitial Tribunal instituted the Supreme Pontiff Pius XII with the Chirograph „Il Sovrano Militare Ordine” of 10 December 1951, pronounced on 24 January 1953. In this regard, the constitutional carried out by the extraordinary General Chapter of 28–30 April 1997 and promulgated by the present Grand Master who ordered its formal publication in the „Bolletino Ufficiale” of 12 January 1998, completely modified tjis situation. The Reference to the sentence of the Cardinalitial Tribunal has been eliminated from the Constitutional Charter. In fact, the Constitutional Charter disposes that religious persons, subsequent to their proper Vows, as well as members of the Second Class with the Promise of Obedience, are subject only to their proper Superiors in the Order. With regard to the diplomatic representation of the Order to the Holy See, the present Constitutional Charter simply affirms that the Order has a diplomatic representation to the Holy See according to the norms of international law. In fact, the „Annuario Pontificio”, the official yearbook of the Holy See, lists the Order under the Most Excellent Diplomatic Corps before the Holy See rather than under Institutes of Consecrated Life. With regard to the Order’s rights of „passive legation”, the Supreme Pontiff names his representative to the Order a Cardinal of the Holy Roman Church with the title of „Cardinalis Patronus”, furnishing him with special faculties in accord with the Constitutional Charter of the Order. Among the responsibilities of the Cardinal „Patronus” is the promotion of the spiritual interests of the Order and its members and the relations between the Holy See and the Order.
PL
Il mistero della riconciliazione dato e affidato alla Chiesa è una principale caratteristica delle forze salvifiche nell’economia della Nova Alleanza. E’ difficile immaginarsi il realismo della Chiesa senza questo particolare dono offerto a tutti gli uomini. Esso è prima di tutto la via battesimale nel farsi “nuova crezione” nella comunità della Chiesa. La vittoria di Cristo sul peccato risplende davanti a tutto nel battesimo. Questo è il frutto della Sua liberatrice crocifissione e risurrezione. Qui si rafforza la santa adozione come figli di Dio che dovrebbe portare frutti nello Spirito Santo. Il battesimo si mostra dunque come il primo sacramento nell’insieme del processo di riconciliazione. Di più, esso è il suo fondamento. Cristo dando le grazie nello Spirito Santo in questo atto di abbondanza arrichisce l’uomo e lo chiama alla realtà della “nuova creazione”. Chiamando attende la risposta, soprattutto nell’atteggiamento e nel processo della riconciliazione.
Prawo Kanoniczne
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2004
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vol. 47
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issue 1-2
3-23
EN
The priest is a minister or „servant of Christ” (1 Cor 4: 1), Christ who is prolonged in time and space through the signs of the Church. „The priestly ministry... (is) the ministry of the Church it self” (PO 15). The priest participates in the being, work and life of Christ the Priest, who „come... to serve” (M k 10: 45) and who „loved the Church and gave himself up for her” (Eph 5: 25). The priest’s specific spirituality comes from pastoral charity and is expressed in service to the particular or „local” church (diocese) and to the universal Church. For priests the sense of the Church and love of the Church means availability to serve her unselfishly, without „using” her and „without any thought of personal or family advantage” (AG 16). „In this way they will learn, in a wonderful manner, to give themselves fully to the service of Christ’s Body, and to the work of the Gospel; they will learn to adhere to their bishop as loyal fellow workers, and to collaborate with their brothers” (AG 16). The Church is a community of people who believe in Christ, assembled (ecclesia) by his word and saving presence. Thus it was not born from a technical process or from a simple hum an experience. „The Church cannot be separated from Christ decause he himself was its founder. By an express act of his will he founded the Church on the Twelve, with Peter as their head, establishing it as the universal and necessary sacrament of salvation” (Puebla 222). The priest’s ecclesial service as a minister is nesessarily expressed in a community or church (particular, local, diocese), presided over by a bishop, a successor of the Apostles. The Church is built up in this community, made concrete in space and time. It is the Church as an event. „W hat we have said here of the universal Church must be said also of the particular communities of Christians... of which the one Catholic Church is composed; for these also are governed by Jesus Christ through the voice and authority of their respective bishops... each of them is also, so far as his own diocese is concerned, a true Pastor who tends and rules in the name of Christ the flock committed to his care” (Mystici Corporis Christi 40). The nature of the ministerial priesthood is strictly missionary. „The spiritual gift which priests have received in ordination does not prepare them merely for a limited and circumscribed mission, but for the fullest, in fact the universal, mission of salvation «to the ends of the earth» (Acts 1: 8). The reason is that every priestly ministry shares in the fullness of the mission entrusted by Christ to the Apostles. For the priesthood of Christ, of which priests have been really made sharers, is necessarily directed to all peoples and all times, and is not confined by any bounds of blood, race, or age, as was already typified in a mysterious way by the figure of Melchizedek. Priests, therefore, should recall that the solicitude of all the churches ought to be their inimate concern” (PO 10). The priest’s accord with Christ is expressed instinctively in love of the Church: „Christ loved the Church and gave himself up for her” (Eph 5: 25). This love, in imitation of Christ, is also expressed in suffering „for the sake of his body, that is, the Church” (Col 1: 24). „Faithfulness to Christ cannot be separated from faithfulness to his Church” (PO 14).
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