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Sakrament bierzmowania osób z niepełnosprawnością umysłową

100%
Sosna K.
Studia Pastoralne
|
2008
|
vol. 4
122-137
DE
Die Sakramente spielen im Kirchenleben eine besondere Rolle und können aus dogmatischer und pastoraler Sicht betrachtet werden. In der Katechese wird der Schwerpunkt darauf gelegt, auf den Empfang der Sakramente vorzubereiten. Im Schulunterricht stehen die Sakramente der christlichen Initiation und die Vorbereitung auf die Buße und die Versöhnung im Vordergrund. Die übrigen Sakramente sind Gegenstand der in vielfältiger Weise durchgeführten Erwachsenenkatechese. Es ist von Bedeutung, auch geistig Behinderte auf den Sakramentempfang vorzubereiten. In der Katechese wird ein großer Wert darauf gelegt, die geistig Behinderten vor allem auf das Sakrament der Eucharistie und Buße vorzubereiten. Es sei jedoch zu überlegen, diese Personen auch auf den Empfang der Firmung vorzubreiten. Vor diesem Hintergrund ist es notwendig, sich die Bedeutung dieses Sakraments im Leben der geistig Behinderten bewusstzumachen und entsprechende Arbeitsmethoden bereitzustellen.
2
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Prośba o osobowy udział w łaskach zbawienia w celebracji sakramentów świętych

71%
Szczych J.
Ruch Biblijny i Liturgiczny
|
2016
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vol. 69
|
issue 2
EN
It is through the participation of the faithful in the sacramental liturgies of the Church that salvation is accomplished. The faithful, desirous of a supernatural relationship with God, through their own life experience endeavor to actively translate into practice the mystery of Christ’s salvific grace. For this reason, the words pronounced by the person when first requesting the grace of any sacrament, either for themselves or on someone else’s behalf, find their full justification when repeated during the actual ceremony. Intentional request for the concession of any sacrament, which enables a personal participation of Christ’s grace, is a result of Christian faith, and activates a conscious and fruitful participation in the redeeming sacrifice of Christ.
PL
Dla ludzi wierzących udział w liturgii sakramentów Kościoła posiada swoją wyraźną celowość zbawczą. Wierni, pragnąc nadprzyrodzonej relacji z Bogiem, swoją postawą starają się zabiegać o czynne uskutecznienie w ich życiu Chrystusowego misterium zbawienia. Wobec tego uzasadnionymi pozostają słowa prośby, jakie podczas celebracji poszczególnych sakramentów wypowiada ubiegający się lub proszący o sakramentalną łaskę. Zamierzona prośba o udzielenie sakramentu, który umożliwia osobowe partycypowanie w Chrystusowej łasce, wynika z doświadczenia wiary chrześcijanina i warunkuje jego świadomy i owocny udział w Chrystusowym dziele zbawienia.
3
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Warunki wymagane do ważności i godziwości chrztu ze strony przyjmującego sakrament według aktualnie obowiązującego prawa w Kościele rzymskokatolickim

71%
Jakubiak T.
Studia Redemptorystowskie
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2013
|
issue 11
382-399
EN
The author focused on problems which can arise while applying norms envisaged by the supreme lawmaker which have to be fulfilled by the baptized adult for a sacrament to be received validly and licitly. Baptism of desire is not enough; a baptism of water is necessary, because this is the gateway to the sacraments, and without it the rest of the sacraments cannot be validly received. To be a “living person” is to be capable of baptism. The one baptized validly cannot receive baptism for a second time. An adult cannot be validly baptized without wanting to be baptized. The manifestation of will constitutes a requirement ad validitatem of celebration of baptism. An adult may be licitly baptized only if the person has basic instruction in the teaching of the Church and the duties incumbent upon a Christian. For licitness an adult should as well try him/herself by means of a catechumenate. To be forgiven for personal sins an individual must repent. The requirements change slightly in the danger of death. In such circumstances an adult can be baptized when having some knowledge of the principal truths of faith, has manifested in any way the intention to receive baptism and promises to observe the commandments of the Christian religion (CIC, can. 864–865).
4
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Świętowanie w chrześcijaństwie w IV–V wieku

23%
Komarnicki K. F.
Studia Redemptorystowskie
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2013
|
issue 11
201-229
EN
Human time, no matter to what culture or religion a man belongs, is filled with celebrations that give rhythm to his life and help him capture the essence of his existence. Also Christianity over the centuries worked out various forms of specific celebration. The goal of this text is to look at the character of celebrate in the fourth and fifth centuries and to determine how the Christian writers wrote about the celebration. The first sources that author considered are two ancient texts of Socrates of Constantinople (Socrates Scholasticus) and Sozomen (Salminius Hermias Sozomenus) with the same names: Historia Ecclesiastica. In both works there are little chapters, in which appear the mention of the celebration, the majority of them is associated with Feast of the Passover and The First Council of Nicaea, others occur mainly on the margins of the narrative. This is because the history of the Church is here treated primarily as ‘political’ history, shaped by the decisions of great personages of the Church. The most important conclusion that emerges from these two texts is the observation that the differences in the way of celebration are not a source of division, but most of all divisions for doctrinal reasons manifest themselves in a separate celebration. The second source is The Travels of Egeria, also called The Pilgrimage of Aetheria (Itinerarium Egeriae), a letter describing the author’s travel to the holy places. In her report Egeria devotes much attention to the description of those involved in the celebration of subsequent festivals. The modern reader is struck by the generosity of crowds gathered in prayer and their vivid faith that motivates them to make long prayers going for hours. Celebration of Christians in the fourth and fifth centuries was an expression of a vivid faith. Their religion permeated life in all dimensions, and determined the essence of who they were. It was touching the inexpressible, the main aim was above all communion with Christ and the Church. Originally Christians celebrated entirely in the community of the Church, which gives a more or less clear framework to all that can be considered for celebration.
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