Search results - CEJSH

1

Eucharystia a Kościół z perspektywy Kościołów luterańskich

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Uglorz M. J.

Sympozjum

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2011

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issue 1(20)

61-82

EN

Considering the Lutheran definition of the Church and the Sacrament of the Altar, we can answer positively the programmatic question on the church-generating role of the Eucharist, asked by the organizers of the conference. I present five arguments confirming the perspective of the Church as built by performing and partaking in the Eucharist, i.e. in the visible Word of God, in which salvation from the cross of Golgotha is fulfilled and offered to the sinner: – the Eucharist builds the Church, because it constitutes partaking in the one body of the Crucified and risen Christ, which makes believers into one body. This supports the argument for the universal unity of the Church; – drinking from one cup constitutes participating in the community of giving and receiving. The participants, while drinking from the cup given them by the crucified Christ, remain in unity with the Lord, creating in this way the community of the new covenant; – the Eucharist, as the visible Word, plays a missionary role, building the Church gathered around the table of the Word of God; – the Eucharist brings the salutary benefit of the communion of entire Christianity as the communio sanctorum; – the Lutheran definition of the Church as completely dependent on the Word of God, preached and dispensed as a sacrament, leads to the conclusion that the Church is also built owing to the visible form of the Word.

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Eucharystia w Kościołach oraz innych środowiskach ewangelikalnych

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Zieliński T. J.

Sympozjum

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2011

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issue 1(20)

83-101

EN

Evangelical tradition within Protestantism does not perceive Eucharist as a focus of spiritual life. Central position is accorded rather to the preached and studied Word of God, which should be practically applied in the daily life of believers. Two sacraments of Baptism and Eucharist, often called “ordinances”, are usually treated as visible and at the same time derivative forms of God’s Word. Evangelicals celebrate Eucharist (Lord’s Supper, Communion) with the deep reverence that is required in the case of the rite instituted by the Lord of the Church. Most Churches of that tradition officiate Lord’s Supper once a month on Sunday and also during the main Christian Feasts (at Good Friday in particular) and view it as a commemoration of the propitiatory sacrifice that Jesus Christ offered once for all on the Cross of Calvary for the salvation of the sinful. Communion is always distributed to all partakers under two kinds: bread and wine. For the believers the Eucharist is an occasion for repentance from sins, renewal of relationship with God, thanksgiving for redemption of humankind and joyful community with Jesus Christ in the midst of the Christian congregation. This is an act of adoration of Triune God that strengthens and nourishes the believer on his or her daily walk.

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Eucharystia : znak ku życiu nienarodzonych

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Dziuba A.

Ius Matrimoniale

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2001

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vol. 12

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issue 6

165-181

EN

Our commitment to defend our pre -born brothers and sisters receives its form and sustenance from the Eucharist as a Sacrament of faith, unity, life, worship, and love. The Eucharist is a Sacrament of faith. The Consecrated Hoste looks no different after the consecration than before. It looks, smells, feels, and tastes like bread. Only one of the five senses gets to the truth. As St. Thomas' „Adoro Te Devote” expresses, „Seeing, touching, tasting are in Thee deceived. What says trusty hearing, that shall be believed?” The ears hear His words, „This is My Body; this is My Blood,” and faith takes us beyond the veil of appearances. The Eucharist is also a Sacrament of Unity. „When I am lifted up from the earth,” the Lord said, „I will draw all people to myself” (Jn. 12:32). He fulfills this promise in the Eucharist, which builds up the Church. The Church is the sign and cause of the unity of the human family. The Eucharist is the Sacrament of Life. „I am the Bread of Life. He who eats this bread will live forever. I will raise Him upon the last day.” (See Jn. 6:47-58). The Eucharistie sacrifice is the very action of Christ by which He destroyed our death and restored our life. Whenever we gather for this sacrifice we are celebrating the victory of life over death, and therefore over abortion. The pro-life movement is not simply working „for” victory; we are working „from” victory. The Eucharist is the Supreme act of Worship of God. Two lessons each person needs to learn are, „1. There is a God. 2. It isn't me.” The Eucharist, as the perfect sacrfice, acknowledges that God is God, and that „it is (His) right to receive the obedience of all creation” (Sacramentary, Preface for Weekdays III). The Eucharist is, finally, The Sacrament of Love. St. John explains, „This is how we know what love is: Jesus Christ laid down his life for us” (1 Jn. 3:16). Christ teaches, „Greater love than this no one has, than to lay down his life for his friends” ( Jn. 15:13). The best symbol of love is not the heart, but rather the crucifix. Abortion is the exact opposite of love. Love says, „I sacrifice myself for the good of the other person.” Abortion says, „I sacrifice the other person for the good of myself.” In the Eucharist we see the meaning of love and receive the power to live it. The very same words, further more, that the Lord uses to teach us the meaning of love are also used by those who promote abortion:„This is my body.” There four little words are spoken from opposite ends of the universe, with totally opposite results. Christ gives His body away so others might live; abortion supporters cling to their own bodies so others might die. Christ says „This is My Body given up for you; This is My Blood shed for you.” These are the words of sacrifice; these are the words of love. Everyone who wants to fight abortion needs to say the same. We need to exercise the same generosity we ask the mothers to exercise. We need to imitate the mysteries we celebrate. „Do this in memory of me ” applies to all of us in the sense that we are to lovingly suffer with Christ so others may live. We are to be like lightning rods in the midst of this terrible storm of violence and destruction, and say, „Yes, Lord, I am willing to absorb some of this violence and transform it by love into personal suffering, so that others may live.” Indeed, the Eucharist gives the pro-life movement its marching orders. It also provides the source of its energy, which is love. Indeed, if the pro-life movement is not a movement of love, then it is nothing at all. But if it is a movement of love, then nothing will stop it, for „Love is stronger than death, more powerful even than hell” (Song o f Songs 8:6).

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Kościelnotwórczy charakter Eucharystii: rzymskokatolicki punkt widzenia w ujęciu encykliki Jana Pawła II Ecclesia de Eucharistia

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Koperek S.

Sympozjum

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2011

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issue 1(20)

9-28

FR

Cette encyclique datant du 17.04.2003 résume et présente les éléments essentiels de l’enseignement de l’Église catholique vis à vis L’Eucharistie en basent sur la Bible, la Tradition et l’enseignement de l’Église. Elle traite d’une façon particulière le sujet de la relation Eucharistie-Église, c’est pourquoi elle commence par les mots Ecclesia de Eucharistia vivit – „l’Église vit de L’Eucharistie” (EE 1). L’Eucharistie qui a été constituée par Jésus Christ comme l’Alliance Nouvelle dans le cadre de la Cène Pascale. Dès le début elle exprime, anime et renforce cette Communauté Apostolique qui se répend dans le monde entier du moment de la Pentecôte. Le rassemblement eucharistique constitue le signe de l’Église le plus visibile. „L’Eucharistie, comme nous le lisons dans l’encyclique consolide notre incarnation dans le Christ, initiée en Baptême par le dont de l’Esprit Saint (cf. 1 Co 12,13-17)” (EE 23). Malheureusement, à travers des siècles cette idée qui montrait l’union essentielle de l’Eucharistie avec la vie de l’Église avait été perdue dans la conscience des théologiens, des prédicateurs des prêtres et des fidèles. C’est à cause de cela que les messes dites privées existaient dans l’histoire. Le rôle de l’Eucharistie a été souligné avec force par le Concile Vatican II comme celle qui construit la communauté de l’Église. C’est surtout la Constitution Sacrosanctum Concilium qui l’accentue. En remontant à la Bible et aux Pères de l’Église le Concile a montré que c’est grâce à l’Eucharistie que l’Église progresse dans l’aspect vertical et horizontal. L’Eucharistie à travers l’unité avec le Christ lie l’homme avec Dieu dans la Sainte Trinité et en même temps avec toute la communauté de l’Église, celle qui pérégrine sur la terre et aussi celle qui participe dejà dans la gloire du ciel. La réforme de la liturgie après le Concile Vatican II fait preuve de ce renouveau. Elle consiste entre autre au retour de la participation active des fidèles à la liturgie. On met aussi l’autel face aux gens pour souligner que la mystère de l’Eucharistie est véritablement „la source et le comble” (SC 10) de la vie de toute l’Église. Il ne manque pas non plus l’accent ecuménique dans cette encyclique. Malgré un effort constant des théologiens chrétiens et le désir de l’unité de plus en plus grand, pour le moment il n’y a pas de possibilité ni pour la concélébration ni pour la communion interconfessionelles. L’Église romaine trouve que le sacerdoce lié avec la succession apostolique est obligatoire pour importance de l’Eucharistie. Malgré toutes ces difficultés il faut espérer que le conférences, les discussions et les rencontres interreligieuses pourront approcher l’heure de l’accomplissement de la prière du Seigneur durant la Cène: „Que tous soient un” (J 17,21).

5

Sprawozdanie z konferencji ekumenicznej Czy Eucharystia buduje Kościół? Miejsce i rola Eucharystii w życiu Kościoła, Kraków, 17 marca 2011 roku

80%

Napora K.

Sympozjum

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2011

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issue 1(20)

159-164

6

Poznanie Boga i człowieka w Obrazie Niewidzialnego

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Chyła J.

Verbum Vitae

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2009

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vol. 16

229-246

PL

“Il vero desiderio dell’uomo e «Voglio vedere Dio»” (CCC 2557). Dio risponde pienamente a questo desiderio per mezzo dell’incamazione del suo Figlio. Vedendo il Verbo lncamato si vede infatti il Dio invisibile. Cristo continua a rivelarsi nel volto sacramentale, iconico della Chiesa che predica la Parola vivente, celebra i sacramenti soprattutto l’Eucaristia ed e espressione dell'amore misericordioso nel servizio verso i piu bisognosi. Grazie alla rivelazione di Cristo, l’uomo riscopre la verita di Dio e di se stesso. Senza Cristo l’uomo non sa chi e Dio e chi e l’uomo.

7

Ofiary biesiadne jako przykład rozwoju rytuału ofiarniczego w Starym Testamencie

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Lemański J.

Verbum Vitae

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2005

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vol. 8

15-29

PL

Una varieta delle traduzioni riguardo i sacrifici zebah selamim viene causata soprattutto dall'oscura etimologia della radice slm, ma poi anche da vari efetti causati dal sacrificio stesso. Nell'articolo viene analizzata la proposta di l. Cardellini di vedere lo sviluppo dei cosiddetti sacrifici di pace come uno processo evolutivo. Nelle conclusioni si indica le affinita tra l'oferta di pace e quella di Gesu Cristo celebrata nel Banchetto Eucaristico, visto come ultima tappa di tale sviluppo.

8

Eucharystia - sakrament zbawienia dla wielu

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Witczyk H.

Verbum Vitae

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2002

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vol. 1

123-154

PL

Gesù durante la sua vita terrena si rivela come colui che va incontro alluomo. Ai malati porta la salute, ai peccatori il perdono, agli indemoniati la libertà, ai morti ridona la vita. In Lui si avvicina il Regno di Dio, incomincia il tempo della salvezza escatologica. Crea attorno a se una comunità damore composta dalle persone che vengono da Lui o attirate dalla sua bont. Le parole di Gesù e le sue opere rivelano la sua pro-esistenza salvifica. La salvezza anticipata nella terrestre pro-esistenza di Gesù raggiunge la sua pienezza nella sua Pasqua. In questo momento l'opera della salvezza raggiunge il suo apice: Gesù offre agli uomini se stesso. La croce di Cristo vissuta come sacrificio pasquale espia i peccati e permette ad ogni uomo di entrare nella nuova alleanza con Dio. La croce di Cristo è stata anticipata nellevento dell'Ultima Cena. Fra questi due eventi esiste inscindibile connessione. Lavvenimento dell'Ultima Cena consiste nel fatto che Gesù distribuisce il suo Corpo e il suo Sangue, ossia la sua esistenza, dando se stesso. La morte violenta di Gesù, vissuta nell'obbedienza filiale e nellamore, viene trasformata in un sacrificio volontario, in questatto damore che è la redenzione del mondo. In modo esplicito l'amore infinito di Cristo testimoniato sulla Croce viene rivelato nelle parole dell'Ultima Cena. L'Eucaristia è presenza del Sacrificio di Cristo che consiste nel sommo atto di donazione, dell'amore sino alla fine. Gesù, nelle parole dell'istituzione dell'Eucaristia esprime la verit salvifica che egli è il Sacrificio reale e definitivo. Dio aspetta quellamore infinito, che è lunica vera conciliazionefra cielo e terra.

9

L’uso del pane con poca quantità di glutine e del mosto come materia eucaristica

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Stokłosa M.

Sympozjum

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2011

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issue 1(20)

105-122

IT

La Chiesa si è sempre preoccupata di dare indicazioni normative per la preparazione dell’appropriata materia eucaristica. Da alcuni decenni si è particolarmente vivo nella Chiesa il problema di ricevere la Sacra Comunione dai fedeli affetti da morbo celiaco e dei sacerdoti affetti da alcoolismo o da altra malattia che impedisca l’assunzione anche in minima quantità di alcool. La Congregazione per la Dottrina della Fede nei diversi recenti interventi ha dichiarato che le ostie speciali nelle quali il glutine è completamente assente sono materia invalida per l’Eucaristia. Sono invece materia valida le ostie nelle quali è presente la quantità di glutine sufficiente per ottenere la panificazione senza aggiunta di materie estranee. L’ordinario può concedere ai celiaci di ricevere la Comunione con le ostie a contenuto minimo di glutine. Quando il celiaco non può neppure accostarsi alla Comunione eucaristica utilizzando queste ostie o ci sono le difficoltà di trovarle, in questo caso si può ricevere la Comunione sotto la specie del vino. Per i sacerdoti affetti da alcolismo o altra malattia si può usare il mosto, cioè il succo di uva fresca o anche conservata con sospensione della fermentazione per congelamento o altri metodi che non ne alterino la natura, ovvero limitarsi alla sola specie del pane. Però in questi casi si deve rispettare le regole determinate dalla Congregazione per la Dottrina della Fede al riguardo della celebrazione individuale e anche della partecipazione di tale sacerdote nella Santa Messa concelebrata. Le ultime disposizioni sono state date dalla Congregazione nella lettera ai presidenti delle Conferenze Episcopali, datata 24 luglio 2004.

10

Eucharystia jako centrum celebracji chrześcijańskiej w ujęciu katechetycznej szkoły aleksandryjskiej

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Zając M.

Vox Patrum

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2012

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vol. 57

773-792

EN

In connection with noticed today decrease of meaning and number of participants of the Eucharistic celebration and disappearance its common and conscious experiences, author of the article in searching inspirations to solve this situation appeals to the Early Christian tradition of the Alexandrian Catechetical School of the III-V century. In this, exactly, school belief in real presence of Christ in the celebration of the Holy Eucharist and awareness of its consequences was a key value. The faced problem is figured out at the three chapters: 1. Eucharist – a celebrated mystery. 2. The Alexandrian Catechetical School in work for modern school of Eucharist (talked through multiple statements, science about Eucharist of aspect of real presence, sacrifice and fruits of experience four most famous its leaders: Clement of Alexandria, Origen of Alexandria, Athanasius of Alexandria and Cyril of Alexandria); 3. The Eucharist and catechetical mission.

11

Homer a Eucharystia

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Kozłowski J. M.

Vox Patrum

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2012

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vol. 57

351-357

EN

An excerpt from the fifth book of the Iliad, in which Homer explains why gods are immortal, sheds light upon the famous passage in Ignatius of Antioch’s Letter to the Ephesians that defines the Eucharistic bread as ‘the medicine of immortality’. By implying that consumption of bread and wine is the cause of human mortality, Homer enables us to notice the revolutionary character of Eucharistic meal as presented by Ignatius: in the Eucharist the Christian dynamic of approaching eternal life not through ecstatic denial of human nature, but rather through its affirmation, finds its fullest expression.

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Prawosławne rozumienie związku Eucharystii z Kościołem

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Paprocki H.

Sympozjum

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2011

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issue 1(20)

49-59

FR

Église mise à jour événement du salut accomplie par le Christ, cela signifie l’Eucharistie comme un mémorial du salut. L’Eucharistie apparaît l’Église comme un nouvel éon dans la réalité de ce monde. Relation entre l’Église et l’Eucharistie est le plus important et montre l’Église comme un cosmos transformé. Eucharistie est le moment dans la vie de l’Église, l’eschaton entre dans l’histoire. Église dans l’Eucharistie a expérience d’être sur la route. Cette randonnée est l’anticipation de la parousie dans la mémoire de l’anamnèse et conduit à la parousie.

13

Eucharystia a Kościół w rozumieniu tradycji starokatolickiej

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Gontarek A.

Sympozjum

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2011

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issue 1(20)

29-47

DE

Das Thema ,,Eucharistie und Kirche in der Auffassung der altkatholischen Tradition” zeigt ein ganzes Interessengebiet auf, das berűcksichtigt werden muss, um die wichtigsten Punkte einer solchen Zusammenschau zu berűcksichtigen. Gott, Eucharistie, Kirche, Christ: so lauten umfassende thematische Blőcke, denen die Teologie speziell großen Raum widmet. Diese und nicht nur diese Worte enthalten das, was wir im Alten und Neuen Testament in seiner Entfaltung vorfinden. Die Gestalten der Eucharistie des Alten Testaments stellen Vorankűndigungen des Neuen Bundes dar. Das Paschafest verbindet die Epochen des Alten und Neuen Testaments. Zweifellos ist die alttestamentarische Pascha-Theologie der Hintergrund des Abendmalsaals, in dem die Eucharistie eingesetzt wurde. Jesus Christus wird sowohl Opferpriester wie auch Priester. Die Feier der Eucharistie in der Zeit des frűhen Christentums war sichtbares Zeichen der Einheit der Gemeinschaft der Gläubigen unter sich und mit Gott. Hier wird eine gegenseitige Abhängigkeit sichtbar: Am Ort, wo die Eucharistie gefeiert wird, offenbart sich die Kirche in sichtbarer Weise, und umgekehrt. Das Erleben der Eucharistie in der Gemeinschaft bedeutet vor allem Zeugnis der Einheit und Verwirklichung des Testaments Jesu Christi: ,,Tut dies zu meinem Gedächtnis!” (Łk 22.19), dank dem wir in der Kirche verbleiben, die Gemeinschaft und Institution ist, die Chance auf Rettung, auf Ewigkeit versichert. Die altkatholische Theologie weist klarerweise auf die Eucharistie als Ausdruck des Dienstes vor Gott hin. Sie soll wahrgenommen werden als Dienst im Sinne der großen Verantwortung vor Gott fűr das anvertraute Volk. Die weit aufgefasste Sendung der Kirche besteht doch im Bilden des geheimnisvollen Leibes Christi auf Erden. Diesem Auftrag dienen das Lehren und Verkűnden der Botschaft Jesu von der Rettung des Menschen und seine Hinfűhrung zum vollen Leben aus den Sakramenten. Die Eucharistie ist es gerade, die in vollendetster Form das Gefűhl der Verbindung mit dem Schőpfer ausdrűckt.

14

Aluzje eucharystyczne w Liście do Hebrajczyków

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Mańka K. P.

Ruch Biblijny i Liturgiczny

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2019

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vol. 72

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issue 2

EN

The aim of this article is to add two qualifications to the discussion on the topic of Eucharistic allusions in the Epistle to the Hebrews as well as to provide an analysis of two fragments of the epistle that take these qualifications into account. The first is the proposal of the “defense of a holy formula” expressed by Joachim Jeremias; the second is understanding Christ’s sacrifice in Hebrews essentially not in categories of death on the Cross but of offering up the resurrected Christ in heaven according to David Moffitt’s explanation. The fragments of the epistle under discussion are Hebrews 9 : 19–22 and 13 : 9–13.

PL

Artykuł ma na celu dodanie dwóch zastrzeżeń do dyskusji na temat aluzji eucharystycznych w Liście do Hebrajczyków, jak również dostarczyć analizy dwóch fragmentów Listu uwzględniającej owe zastrzeżenia. Pierwsze to propozycja „ochrony świętej formuły” wyrażona przez Joachima Jeremiasa; druga to rozumienie Chrystusowej ofiary w Hbr zasadniczo nie w kategoriach śmierci na krzyżu, ale ofiarowania zmartwychwstałego Chrystusa w niebie wedle wyjaśnienia Davida Moffitta. Omawiane fragmenty Listu to Hbr 9, 19–22 i 13, 9–13.

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Eucharystia a przygotowanie wiernych do życia w małżeństwie

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Krajczyński J.

Ius Matrimoniale

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2009

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vol. 20

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issue 14

7-37

EN

L’auteur de l’article aborde une question du soin pastoral de veiller à ce que leur propre communauté d’Eglise fournisse aux fidèles son assistance pour que l’état de mariage soit gardé dans l’esprit chrétien et progresse dans la perfection (cf. CIC, can. 1063 n. 1-3). Il concentre son attention sur la place de la très sainte Eucharistie dans cette préparation des époux futurs. Il présente tour à tour : des relation entre les deux sacrements d’amour qui sont l’Eucharistie et le mariage ; le contexte eucharistique de la préparation personnelle des fidèles au mariage ; des conclusions de lege ferenda concernant la mise à profit de la richesse spirituelle de la très sainte Eucharistie à la formation préparatoire des époux.

16

Kapłaństwo ministerialne w biblijnej symbolice tradycji chrześcijańskiej

71%

Bardski K.

Verbum Vitae

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2007

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vol. 12

147-160

PL

The author shows the whole panorama of Biblical symbolism, which in an overly literal interpretation of the Bible referred to in the writings of ancient and medieval Church authors to sacramental priesthood, also called ministerial. Exegetes, in making Sacred Scripture actual, oftentimes used its selected fragments from their own existential situation or in priestly ministry in the broad meaning of the word. Many Biblical symbols were discovered, which on the overly literal level were in reference to priests. They place emphasis on their service to the word and liturgy, on their life and role in the Church. Some have deep roots in the historical sense of the Biblical text. The majority of them can inspire us also today, particularly those related with Paul’s metaphor of the Church as a Body. And in this way priests are perceived as the first in the Church, feeding the faithful with the Gospel; as eyes and eyelids reading the will of God; the head, which directs the body of the Church in the example of Christ; the face that shows the world the beauty of the Church; the cheeks of the Bride, whose purity astounds the Groom; the teeth and jaw, thanks to which the nourishment of the Word of God becomes digestible; the neck, which upholds the head, meaning Christ; the mouth and tongue proclaiming the teaching of the Gospel; the heart, thanks to which the blood of Christ in the Eucharist enlivens the whole Church; the legs and feet, carrying Christ even to the ends of the earth; even the navel, according to the spiritual interpretation of Sng 7,2. To the mentioned here symbols related with the body.

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„Godzina” Jezusa – Ofiara zbawczej męki, śmierci i zmartwychwstania

71%

Witczyk H.

Verbum Vitae

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2005

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vol. 8

117-136

PL

Gesu durante la sua vita terrena si rivela come colui che va incontro all'uomo. Ai malati porta la salute, ai peccatori il perdono, agli indemoniati la liberta, ai morti ridona la vita. In Lui si avvicina il Regno di Dio. lncomincia il tempo della salvezza escatologica. Crea attorno a se una comunita d'amore composta dalie persone che vengono da Lui o attirate dalia sua bonta. Le parole di Gesu e le sue opere rivelano la sua pro-esistenza salvifica. La salvezza anticipata nellia terrestre pro-esistenza di Gesu - raggiunge la sua pienezza nella sua Pasqua. In questo momento l'opera delia salvezza raggiunge ił suo apice: Gesu offre agli uomini se stesso. La croce di Cristo - vissuta come sacrificio pasquale - espia i peccati e permette ad ogni uomo di entrare nella nuova alleanza con Dio. La croce di Cristo e stata anticipata nell'evento dell'Ultima Cena. Fra questi due eventi esiste inscindibile connessione. L'avvenimento dell'Ultima Cena consiste nel fatto che Gesu distribuisce il suo Corpo e il suo Sangue, ossia la sua esistenza terrena, dando se stesso. La morte violenta di Gesu, vissuta nell'obbedienza filiale e nell'amore, viene trasformata in un sacrificio volontario, in quest'atto d'amore che e la redenzione del mondo. In modo esplicito l'amore infinito di Cristo - testimoniato sulla Croce - viene rivelato nelle parole dell'Ultima Cena. L'Eucaristia e presenza del Sacrificio di Cristo che consiste nel sommo atto di donazione, dell'amore "sino alla fine". Gesu, nelle parole dell'istituzione dell'Eucaristia che provengono dalla terminologia sacrificale dell'Antico Testamento trasformata in linguaggio personale, esprime la verita salvifica che egli e il Sacrificio reale e definitivo. Dio non ha bisogno di tori e vitelli. Dio aspetta quell'amore infinito, che e l'unica vera conciliazione fra cielo e terra. Questo stesso amore donato nell'Eucaristia agli uomini espia i loro peccati, crea la nuova alleanza e porta loro nel regno di Dio.

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Ofiara Eucharystii jako zobowiązanie do jedności i świętości w pismach św. Cypriana

71%

Drążek D.

Verbum Vitae

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2005

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vol. 8

151-162

PL

L'articolo, basato sugli scritti di san Cipriano di Cartagine, presenta una lettura del pensiero di questo vescovo e martire sull'Eucaristia. I testi, dove s. Cipriano affronta temi eucaristici, sono abbastanza numerosi. Dall'analisi dei testi risulta che secondo il suo pensiero l'Eucaristia rende presente il sacrificio di Gesu sulla croce. La partecipazione al Corpo e al Sangue di Cristo richiede percio la santita di vita e la piena communione con la Chiesa. Inoltre l'Eucaristia e un indispensabile aiuto per i cristiani minacciati dalie persecuzioni, l'unico aiuto capace di render li coraggiosi e disposti anche alla morte per il Nome di Gesu.

19

Słowo Boże i Eucharystia w Konstytucji Dei Verbum

61%

Królikowski J.

Teologia w Polsce

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2015

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vol. 9

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issue 1

71-81

PL

Wzajemna więź słowa Bożego i Eucharystii – stołu słowa i stołu Ciała Chrystusa – jest tradycyjnym tematem w literaturze teologicznej, a w życiu Kościoła jest to istotna rzeczywistość o podstawowym znaczeniu duchowym i egzystencjalnym. Zasługą II Soboru Watykańskiego jest ponowne zwrócenie uwagi na ten paralelizm, pokazując wierzącym konieczność karmienia się w życiu chrześcijańskim zarówno Pismem Świętym, czyli słowem Bożym spisanym, głoszonym w liturgii, nauczanym na lekcjach religii, jak również Eucharystią, czyli substancjalną obecnością Chrystusa, najwyższym dobrem duchowym Kościoła i każdego wierzącego. W konsekwencji zarówno Pismu Świętemu, jak i Eucharystii należy okazywać właściwą cześć, uzależnioną od typów obecności Chrystusa.

EN

What relation occurs between the written word of God and the Eucharist? Presented in this article response to the above question, follows the line of teaching contained within the Dogmatic Constitution of Dei Verbum of Second Vatican Council. The Council has made the appreciation of the word of God undeniable and directly associated it with the celebration of the Eucharist, however, there is nothing in the Council’s teaching that would allow to equate the importance of the Christ’s presence in the scripture with His presence in the Eucharist. The statements of the Church following the Second Vatican Council clearly confi rm this, therefore the occurring difference should be a point of reference for the formulation of the diverse proposals concerning Bible’s presence in the house of God.

20

Duch Święty w sakramencie Eucharystii

61%

Samiec Ł.

Teologia w Polsce

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2018

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vol. 12

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issue 2

233-247

PL

Duch Święty w Eucharystii utożsamia człowieka z Chrystusem, a w ten sposób przemienia w synów Bożych i włącza w swoje Ciało, jakim jest Kościół. Za sprawą Ducha Świętego Eucharystia przyjmuje „ciało” w Kościele. Duch Święty utożsamia wierzącego z Synem, przemieniając w „synów w Synu”. Tak więc życie chrześcijańskie to nic innego jak życie na sposób dzieci Bożych, mających udział w Jego miłości. Tak zostaje zastosowana w człowieku cała moc Misterium Paschalnego – przechodzi on ze śmierci do życia. Ten sam Duch, który „namaścił” Słowo Przedwieczne człowieczeństwem i odcisnął w Nim ludzką naturę, jest odciśnięty również w sercach ludzkich jako żywa pieczęć, aby namaścić człowieka boską naturą. Duch Święty czyni człowieka chrystusopodobnym w Chrystusie-Eucharystii.

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