Search results

1

Celebracja homilii w kontekście celebracji Eucharystii i niedzieli

100%

Kalbarczyk A.

Colloquia Theologica Ottoniana

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2012

|

issue 1

63-80

EN

The homily is part of the liturgy, because – like every liturgical act – requires celebration. To justify this thesis homily was placed in the context of the celebration of the Eucharist and the Lord’s Day. Quoted Church documents speak clearly about homilies belonging integral to the liturgy. It is linked to both its content and function. The homily is a celebration, because celebration of the liturgy of the word, part of which it represents. Both parts of the Mass – Liturgy of the Word and the Liturgy of the Eucharist – are closely related. The priest holding the Eucharist is the celebrant, both when he “breaks the bread for us”, and when “explains to us the Scriptures” (Eucharistic Prayer V). Preacher is therefore celebrant homily preached by him. The fact that the homily is an integral part of the liturgical celebration, related to the legal requirements according to which there is a duty of preaching the homily at all Masses with a congregation on Sundays and holidays. Since Sunday homily is obligatory (weekdays only recommended), it means that it is an essential element of the tour, celebrating the Christian Sunday. Sunday Eucharistic gathering is at the table of brotherhood word and the Eucharistic bread. The homily is part of the banquet feast of words and should be. It is “the food necessary to sustain the Christian life” (IGMR 65), because nothing festive meal “should be” a faithful celebrates the living presence of the risen Lord. Feeding the bread of the word for them is just as important and necessary as the reception of the Body of Christ. At the end of the article is given, what is the celebration of the homily, which ultimately can be divided into the following formula: preaching to celebrate, celebrating proclaim – in fact the liturgy and the preaching is (all), the liturgy is preaching.

2

Teologia niedzieli w ujęciu Johannesa Pinska na tle listu apostolskiego Dies Domini Jana Pawła II

100%

Krzystek A.

Colloquia Theologica Ottoniana

|

2012

|

issue 1

81-98

EN

In the implementation of the liturgical renewal more often we turn to the prereflection on the liturgy in an effort to show the continuation of thinking about the renewal of the liturgy before and after Vatican II. For the pre-theologians, the idea ahead of its time, and their thoughts and proposals found in the subsequent magisterium is priest. prof. Johannes Pinsk (1891–1957) was born in Szczecin, a prominent representative of the German liturgist and liturgical movement of the first half of the twentieth century. The article about the theology of Sunday, which has its origin in the fact of the resurrection of Christ and continues, bringing great wealth and variety of theological content of pastoral experience. The primary objective of this paper is to show how the post-council papal teaching at the turn of the century, based on the Apostolic Letter Dies Domini, John Paul II in 1998, reflected the views of J. Pinsk on the meaning and celebration of Sunday expressed in the first half of the twentieth century. Theological reflections on J. Pinsk renewal of Sunday revolve around several key themes: the basic theological motivation is that The Sunday of the resurrection of Christ; epiclesis nature of Sunday lets call this day a small descent of the Holy Spirit to restore the liturgical character of Sunday as the day of the Lord, the Community dimension of Sunday shows the doctrine of the Church as the Mystical Body of Christ.

3

Ekoteologiczny charakter niedzieli

100%

Skierkowski M.

Studia Ecologiae et Bioethicae

|

2004

|

vol. 2

|

issue 1

739-748

4

Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)

89%

Superson J. A.

Ruch Biblijny i Liturgiczny

|

2009

|

vol. 62

|

issue 3

EN

Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Eucharist, but missa conventualis et sollemnis in hora Tertia. After the Council of Trent the time of the main Sunday Eucharist – summa – was determined by the bishop and in Poland it was at 10.00 AM. Often before this Mass was a Mass primaria celebrated. In the beginning of XX century the Code of Canon Law of 1917 stated that it was not allowed to celebrate a private Mass earlier than an hour before dawn or an hour after noon. For the solemnities that had its own vigil, the celebrations of the Eucharist took place in the evening. The purpose of that practice was to prepare for the celebration of the solemnity of the next day. Along with industrialization, introduction of different work shifts, persecution of the Church and other specific circumstances, it was allowed to celebrate Mass in the evening. This rule was especially visible during the Second World War and shortly after when the Sunday evening Mass was celebrated for the prisoners of war, those who were detained and foreigners. After the Church adapted the rule that the canonical hour for the Vespers would be called Vespers I, a discussion on the celebration of the Mass on Saturday evening started among the moral theologians. Participation in the Saturday evening Mass was supposed to satisfy the obligation of participation in the Sunday Mass and the holy days de praecepto. The Church recognized that there was a large group of the faithful who practiced sports and hunted on Sundays and that there was also an insufficient number of priests in some parishes. Therefore, so-called pre-holyday Mass was introduced to enable more participation in the Masses. The document Eucharisticum Mysterium of 1967 definitely recognized that the participation in Saturday vigil Mass satisfied the obligation of Sunday Mass participation. It was reconfirmed again by the Code of Canon Law in 1983 and by Dies Domini of John Paul II and the II Council of the Church of Poland.

5

Sacrum profokowane – mystērion vs. happening. Koegzystencja religii i kultury masowej

88%

Dobrzyniak M., Radzyński P.

Colloquia Theologica Ottoniana

|

2012

|

issue 1

189-206

EN

The Sunday crisis is well-described fact, and it is not our goal or purpose of identifying the causes and proposing solutions. However, note that even in the language term „Sunday” has been superseded by „weekend”. If the language is a testament to our culture, customs and way of thinking, this shift of emphasis of meaning is significant. Now it is time for this to reflect on whether we, creating the church laity and clergy, do not contribute to the cultural clash with the culture of the weekend Sunday. By introducing into our temples pseudo-artistic experiments or using marketing methods to spread the truths of faith bring to blur the boundaries between the sacred and the secular, common and ordinary. Is the priest at Mass cycling, or spill beer on the floor of the church is for us a clear sign of sacred place where we gather for liturgy? Does the use of sensationalism and news of the first and last pages of newspapers for interior space, which is a place of prayer and to create the conditions for reflection on death and resurrection of our Lord, it really wakes up? Maybe the artist, even if they claim to be believers, but engaged in the preaching of art, which is save humanity and the spirit, is more effective in preaching, for his work – away from the walls of the church, but in a relaxed family – no idiom, exudes, but open to religious experience. Firmly and emphatically said Cardinal. Joseph Ratzinger: „The trivialization of faith is not a new culture, but the denial of it and the counter-cultural prostitution”. It is worth to rethink these words

6

Formacja eucharystyczna w programach do bierzmowania w metropolii szczecińsko-kamieńskiej

88%

Lechów W.

Colloquia Theologica Ottoniana

|

2012

|

issue 1

123-140

EN

Eucharistic Education is an important part of religious education. At each stage of religious development catechesis should lead to a productive, full and conscious participation in the Mass., Because during its celebration fulfilled its primary goal is to bring students into communion and intimacy with Jesus Christ. The task is completed, both the school catechesis and parish catechesis, preparing for the sacraments. The article presents the formation of the Eucharistic elements present in programs to prepare to receive the sacrament of Confirmation, which are in force in the metropolis of Szczecin-Kamien. The dissertation shows that the authors of these programs concern deepens the knowledge of candidates for Holy Mass., Shapes attitudes and develops skills Eucharistic active involvement in the Eucharistic liturgy. It is postulated to also draw attention to the part in Sunday Mass. as a celebration of Day of the Lord.

7

Świętowanie Dnia Pańskiego umocnieniem wspólnoty Kościoła domowego

88%

Pryba A.

Forum Teologiczne

|

2013

|

vol. 14

67-78

EN

Sunday is a day devoted to God. Community of the Church recalls the first day of the existence of the world with thanksgiving and worship. This is the day of the Lord. According to God’s plan, it is also a day of rest. The Creator separated Sunday from the other days. Thus, it has become a determinant for the proper functioning of man in his earthly existence. But in order to be experience the Lord’s Day in this manner, it is necessary to be aware of the proper meaning of rest and man should live it in the act of praise and thanksgiving to the Creator himself. The Lord’s Day is the day when man should express his human relationship with God through prayer. Especially on this day we are to remember the great works of God and we should take a rest in God in an attitude of thanksgiving, praise, filial attachment and spousal friendship. In addition, Sunday is also Passover and Pentecost, when the faithful celebrate Christ’s victory over sin and death and the outpouring of the Spirit Paraclete with His gifts. Sunday is a special day and in its centre there should be the Eucharist which is of great importance for the functioning of the ecclesial community. A special place in the community of the Church is the home church, which is also called the Church in miniature. This community has to live Sunday in a manner characteristic of the Universal Church, meeting in prayer and the breaking of bread in the communion of the Church. Thus the family as a home church should live with the Eucharist, which is the sacrament of the love of the Bridegroom and the Bride. It strengthens the unity and sacramental love of spouses. Celebration of the Lord’s Day on the basis of the celebration of the Eucharist helps to strengthen individuals and individual marital-family community.

8

Świętowanie Dnia Pańskiego w perspektywie tożsamości

88%

Misiak R.

Colloquia Theologica Ottoniana

|

2012

|

issue 1

99-122

EN

The paper considers the topical issue of The Sunday-term changes in personal and collective identity. Transformation and modernization of modern societies emphasize the urgency the issues of identity formation and duration, are also factor in the celebration of Sunday. The direction of analysis give the following questions: What is identity?, The role it plays in shaping the Sunday celebration of the Christian identity? And what is the connection between these realities? The source is a sociological analysis of literature and the message of John Paul II in his apostolic letter Dies Domini to celebrate Sunday. Dynamism and extent of social change of modern societies entails an identity crisis phenomenon. It also affects Christians. The creation of Christian identity is combined with the fact of the resurrection of Christ, giving rise to celebrate the Lord’s Day practice. Sunday Celebrations creates and renews the personal and collective identity of Christians. Cultivation of the day or the cessation points ultimately on the high valorization of the human person, whose decisions and choices related to the responsibility for shaping their own identity.

9

W Dzień Pański – śpiewać Panu

88%

Woźniak Z.

Colloquia Theologica Ottoniana

|

2012

|

issue 1

167-188

EN

Music and singing are an expression of the joyful experience of the Lord’s Day – Sunday. They are setting the liturgy, and yet they are emanations of the human spirit. The essence of the meeting is the unity of the Holy Spirit, who is principal of unitatis in oratione et al cantione unitatis. Not enough to be physically at Mass. The identity of the Mystical Body of Christ makes himself God sacrifice no other way than through active participation in singing and prayer. The purpose of music is to glorify God and the sanctification of the faithful participating in the Eucharist. Proper selection of singing the Mass and the involvement of all participants in the liturgy, appropriate to exercise the tasks, unite the community around the sacrifice of Christ and the Church, and give the character more worthy liturgical operations. The appearance of some improper practices in the liturgy, the characteristics of each feature and songs, and attempt to „straighten” in light of the relevant legislation, liturgical music and aim to improve during the singing of liturgical celebrations.

10

W Dzień Pański – śpiewać Panu

88%

Woźniak Z.

Colloquia Theologica Ottoniana

|

2012

|

issue 1

167-188

EN

Music and singing are an expression of the joyful experience of the Lord's Day – Sunday. They are setting the liturgy, and yet they are emanations of the human spirit. The essence of the meeting is the unity of the Holy Spirit, who is principal of unitatis in oratione et al cantione unitatis. Not enough to be physically at Mass. The identity of the Mystical Body of Christ makes himself God sacrifice no other way than through active participation in singing and prayer. The purpose of music is to glorify God and the sanctification of the faithful participating in the Eucharist. Proper selection of singing the Mass and the involvement of all participants in the liturgy, appropriate to exercise the tasks, unite the community around the sacrifice of Christ and the Church, and give the character more worthy liturgical operations. The appearance of some improper practices in the liturgy, the characteristics of each feature and songs, and attempt to „straighten” in light of the relevant legislation, liturgical music and aim to improve during the singing of liturgical celebrations.

11

Formacja eucharystyczna w programach do bierzmowania w metropolii szczecińsko-kamieńskiej

88%

Lechów W.

Colloquia Theologica Ottoniana

|

2012

|

issue 1

123-140

EN

Eucharistic Education is an important part of religious education. At each stage of religious development catechesis should lead to a productive, full and conscious participation in the Mass., Because during its celebration fulfilled its primary goal is to bring students into communion and intimacy with Jesus Christ. The task is completed, both the school catechesis and parish catechesis, preparing for the sacraments. The article presents the formation of the Eucharistic elements present in programs to prepare to receive the sacrament of Confirmation, which are in force in the metropolis of Szczecin-Kamien. The dissertation shows that the authors of these programs concern deepens the knowledge of candidates for Holy Mass., Shapes attitudes and develops skills Eucharistic active involvement in the Eucharistic liturgy. It is postulated to also draw attention to the part in Sunday Mass. as a celebration of Day of the Lord.

12

Ochrona prawna niedzieli.Próba uzasadnienia

88%

Dylus A.

Prakseologia

|

2013

|

issue 154

187-199

EN

The article focuses on contemporary Poland to address the question why Sunday needs legal protection. The deliberations start with a short review of the legal status this protection has Pursuant to these findings the matter of further regulations has been settled. The legal situation in Poland is briefly compared to the one in other countries. The article then discusses if the norms of positive law are more appropriate a security for Sunday than customary, ethical and religious norms, and if Sunday requires constitutional protection. Th e fundamental part of the article describes common arguments in favor of Sunday`s legal protection. Among them are those that are rather unconvincing – or even counter-productive – and those that have greater potential to convince public opinion and legislators. Comments on the right strategy to reach the aim of giving Sunday the legal protection, appropriate both in form and in content, are the crowning of these deliberations.

13

Sacrum profokowane – mystērion vs. happening. Koegzystencja religii i kultury masowej

88%

Dobrzyniak M.

Colloquia Theologica Ottoniana

|

2012

|

issue 1

189-206

EN

The Sunday crisis is well-described fact, and it is not our goal or purpose of identifying the causes and proposing solutions. However, note that even in the language term “Sunday” has been superseded by “weekend”. If the language is a testament to our culture, customs and way of thinking, this shift of emphasis of meaning is significant. Now it is time for this to reflect on whether we, creating the church laity and clergy, do not contribute to the cultural clash with the culture of the weekend Sunday. By introducing into our temples pseudo-artistic experiments or using marketing methods to spread the truths of faith bring to blur the boundaries between the sacred and the secular, common and ordinary. Is the priest at Mass cycling, or spill beer on the floor of the church is for us a clear sign of sacred place where we gather for liturgy? Does the use of sensationalism and news of the first and last pages of newspapers for interior space, which is a place of prayer and to create the conditions for reflection on death and resurrection of our Lord, it really wakes up? Maybe the artist, even if they claim to be believers, but engaged in the preaching of art, which is save humanity and the spirit, is more effective in preaching, for his work – away from the walls of the church, but in a relaxed family – no idiom, exudes, but open to religious experience. Firmly and emphatically said Cardinal. Joseph Ratzinger: “The trivialization of faith is not a new culture, but the denial of it and the counter-cultural prostitution”. It is worth to rethink these words.

14

Świętowanie Dnia Pańskiego w perspektywie tożsamości

88%

Misiak R.

Colloquia Theologica Ottoniana

|

2012

|

issue 1

99-122

EN

The paper considers the topical issue of The Sunday-term changes in personal and collective identity. Transformation and modernization of modern societies emphasize the urgency the issues of identity formation and duration, are also factor in the celebration of Sunday. The direction of analysis give the following questions: What is identity?, The role it plays in shaping the Sunday celebration of the Christian identity? And what is the connection between these realities? The source is a sociological analysis of literature and the message of John Paul II in his apostolic letter Dies Domini to celebrate Sunday. Dynamism and extent of social change of modern societies entails an identity crisis phenomenon. It also affects Christians. The creation of Christian identity is combined with the fact of the resurrection of Christ, giving rise to celebrate the Lord's Day practice. Sunday Celebrations creates and renews the personal and collective identity of Christians. Cultivation of the day or the cessation points ultimately on the high valorization of the human person, whose decisions and choices related to the responsibility for shaping their own identity.

15

„Dies Domini” - Niedziela w pierwszych wiekach Kościoła

75%

Janicki J. J.

Folia Historica Cracoviensia

|

2000

|

vol. 7

EN

The history of Sunday begins with Christ's resurrection, which gave unique shape and significance to the day. All evangelists agree that Jesus rose from the dead and appeared to his disciples on "the first day of the week", or "the first day after Shabbat". The article discusses the significance and meaning of the Sunday feast in the early centuries of the Church.

PL

Historia niedzieli rozpoczyna się wraz ze zmartwychwstaniem Chrystusa,które nadało specyficzny kształt i znaczenie temu dniowi. Wszyscy Ewangeliści zgodnie stwierdzają że Jezus zmartwychwstał i ukazał się swoim uczniom „w pierwszy dzień tygodnia”, pierwszego dnia po szabacie". Artykuł rozważa znaczenie i treść niedzielnego święta w pierwszych wiekach Kościoła.

16

Od soboty ku niedzieli

63%

Rosik M.

Studia Gdańskie

|

2021

|

vol. 48

35-46

EN

This article presents the reasons why the early christians abandonedthe practice of celebrating sabbath in favor of sunday. after a short outlineof the history of the institution of shabbat the article discusses four reasonswhich ordered the followers of christ to give up celebrating shabbat in favourof sunday. it also points to the new testament texts that explicitly mentionthe celebration of the eucharist on sunday. The replacement of the sabbathwith sunday was sealed by the decisions made by rabbis during the assemblyin Javneh.

PL

W niniejszym artykule ukazane zostały przyczyny, dla których pierwsi chrześcijanie zaniechali praktyki świętowania szabatu na rzecz niedzieli. Po skrótowym nakreśleniu dziejów instytucji szabatu omówiono cztery powody, które nakazały wyznawcom Chrystusa porzucić świętowanie szabatu na rzecz celebracji niedzieli. Wskazano także na teksty Nowego Testamentu, w których mowa jest wprost o celebracji Eucharystii w niedzielę. Przypieczętowaniem zamiany szabatu na niedzielę były decyzje podjęte przez rabinów podczas zgromadzenia w Jabne.

17

Význam svátečního, zvláště nedělního klidu z pohledu sociální nauky katolické církve

63%

Němec D.

Studia theologica

|

2015

|

vol. 2

127-151

EN

The contribution deals with the concept of the social doctrine of the Catholic Church regarding feast rest, specifically Sunday rest. It arises from a short synthesis of the Biblical sciences and moral theology. It consequently provides an analysis of documents of Catholic social doctrine both on the universal level and on the particular level of the neighbouring states of the Czech and Slovak Republic in Central Europe and suggests practical conclusions including the juridical dimension on the basis of a synthetic summary.

18

Dzień zgromadzenia w islamie a świętowanie chrześcijańskiej niedzieli

63%

Łysik B.

Nurt SVD

|

2017

|

issue 1

238-255

PL

Artykuł porusza temat świętowania piątku w islamie w porównaniu z chrześcijańskim świętowaniem niedzieli. Zagadnienie to nie jest zbyt często podejmowane w polskojęzycznych opracowaniach. Dzień zgromadzenia, bo tak nazywany jest piątek w Koranie, nie stanowi dnia świątecznego dla wyznawców islamu. Jest to dzień, w którym w godzinach południowych odbywa się wspólna modlitwa w meczecie. W artykule przedstawiono najpierw, czym jest ów dzień zgromadzenia, a następnie omówiono kwestię chrześcijańskiej niedzieli, czyli dnia Pańskiego. W dalszej części opracowania ukazano modlitwę piątkową w islamie i niedzielną celebrację liturgii eucharystycznej u chrześcijan. Kolejnym podjętym zagadnieniem stała się rola przewodnika tych modlitw: w islamie imama, a w chrześcijaństwie kapłana. W końcowej fazie artykułu zasygnalizowane zostało zjawisko ewolucji form świętowania. Szczególnie dotyczy ono obchodzenia niedzieli jako dnia świętego chrześcijan.

EN

There is ever growing vagueness and inaccuracy about Islam, especially in the Western world with its Christian foundations. The article addresses the issue of Muslim Friday Worship in comparison with the Christian celebration of Sunday. Koran prescribes Friday as the Day of Congregation. But it is not a day off for Muslims. They gather together in the mosque at noontime to pray. The opening sections of the article describe the Day of Congregation and the relevant Islamic prayers, and the celebration of the Christian Sunday, called the Lord’s Day. The middle segment presents the place and role of the imam and priest in their respective communities. The closing paragraphs draw the reader’s attention to the evolving nature of the celebrations, especially those of the Christian Sunday.

19

Il precetto dell’astensione dal lavoro alla luce del can. 1247 del Codice di Diritto Canonico del 1983

51%

Kaniecki R.

Kościół i Prawo

|

2019

|

issue 8 (21) nr 1

125-134

IT

L’articolo fa un’analisi dell’obbligo dell’astensione dal lavoro, basandosi sulla Sacra Scrittura, sulla tradizione canonica, sulla normativa passata e vigente in questo tema che contiene i documenti dei Concili ecumenici, dei papi, delle commissioni della Sede Apostolica, ed anche le opinioni degli esperti in teologia morale e in diritto canonico. Il primo capitolo descrive l’origine e sviluppo del precetto, cominciando dal terzo comandamento del decalogo e atteggiamento dei primi cristiani. Si deve notare che la prima legge civile in questa materia fu introdotta da Costantino il 1 marzo 321 e che successivamente fu accolta dall’autorità ecclesiastica. Sia i vari Concili sia i papi ricordarono ai cristiani della importanza dell’astensione dal lavoro in domeniche e feste di precetto. Il secondo capitolo fa un’analisi della normativa del Codice previgente in questo campo. Il can. 1248 CIC/17 fu molto preciso perché enumerava le attività da cui si dovrebbe astenersi. Sebbene tale modo di presentare del precetto fosse chiaro, però perse considerazione teologica ed ecclesiale. Per questo motivo aveva bisogno di essere aggiornato. Il terzo capitolo descrive la normativa vigente del precetto, cominciando dal Concilio Vaticano II e analizzando i documenti della Pontificia Commissione per la Revisione del Codice per poter interpretare alla loro luce il can. 1247 CIC/83. Il capitolo prende anche in considerazione i vari documenti della Santa Sede emanati dopo la promulgazione del Codice vigente.

EN

The article analyzes the obligation to refrain from work, based on the Holy Bible, the canonical tradition, the past and current legislation containing documents produced by ecumenical councils, popes, the various commissions of the Holy See, and also opinions of experts in moral theology and canon law. The first chapter describes the origin and development of this obligation, beginning with the third commandment of the Decalogue and the conduct of early Christians. It should be noted that the first relevant civil law was introduced by Constantine on 1 March 321 AD and was subsequently received by church authorities. Both councils and popes reminded Christians of the importance of refraining from work on Sundays and feasts of obligation. The second chapter analyzes the legislation of the previous Code in this field. Can. 1248 CIC/17 was very precise because it enumerated activities which one should avoid. Although this way of presenting the obligation was clear, it lost its theological and ecclesial dimension. The third chapter examines the current legislation concerning the obligation, starting with the Second Vatican Council and analyzing the documents of the Pontifical Commission for the Revision of the Code in order to interpret can. 1247 CIC/83. The chapter also takes into consideration the various documents of the Holy See issued after the promulgation of the current Code.

PL

Artykuł dokonuje analizy obowiązku powstrzymania się od prac, bazując na Piśmie Świętym, tradycji kanonicznej, poprzednim i aktualnym prawodawstwie dotyczącym analizowanego zagadnienia, które składają się z dokumentów soborów powszechnych, papieży, różnych komisji Stolicy Apostolskiej, jak również opinii ekspertów teologii moralnej i prawa kanonicznego. Pierwszy rozdział opisuje pochodzenie i rozwój obowiązku, poczynając od trzeciego przykazania Dekalogu i postępowania pierwszych chrześcijan. Należy zauważyć, iż pierwsze prawo cywilne w tej materii zostało wprowadzone przez Konstantyna 1 marca 321 r., a dopiero później przyjęte przez władze kościelne. Zarówno sobory, jak i papieże przypominali chrześcijanom o znaczeniu powstrzymania się od prac w niedziele i święta nakazane. Drugi rozdział dokonuje analizy prawodawstwa poprzedniego Kodeksu w tej dziedzinie. Kan. 1248 KPK/17 był bardzo precyzyjny, ponieważ wyliczał czynności, od których należało się powstrzymać. Chociaż taki sposób prezentowania obowiązku był jasny, to jednak stracił wymiar teologiczny i eklezjalny. Trzeci rozdział opisuje aktualne prawodawstwo dotyczące obowiązku, zaczynając od Soboru Watykańskiego II, analizując dokumenty Papieskiej Komisji ds. Rewizji Kodeksu, aby móc interpretować w ich świetle kan. 1247 KPK/83. Rozdział uwzględnia także różne dokumenty Stolicy Apostolskiej opublikowane po promulgacji obecnego Kodeksu.

20

Świętowanie niedzieli znakiem rozpoznawczym chrześcijan w perspektywie biblijnej teologii szabatu

51%

Szamocki G.

Studia Gdańskie

|

2016

|

issue 38

51-63

PL

Niedziela jest cotygodniowym świętem chrześcijan dla wspominania i celebracji zmartwychwstania Jezusa Chrystusa. Jako dzień wolny od pracy stanowi okazję do odpoczynku, spotkań rodzinnych i zgromadzeń liturgicznych. Celem niedzieli jest przede wszystkim ożywianie i umacnianie opartej na wierze relacji z Bogiem i przenikanie nią codziennego życia. Chrześcijańskie świętowanie niedzieli bazuje na starotestamentowej teologii szabatu w interpretacji Jezusa. W myśl tej nauki niedziela urzeczywistnia szabat, wyrażając jego pełnię w perspektywie historii zbawienia zwieńczonej przez Jezusa Chrystusa i Jego dzieło. Jako taka niedziela jest dniem Boga i dniem dla człowieka. W tym dniu człowiek otwiera się na Boga i Jego działanie oraz na innych ludzi i ich potrzeby. Bóg dopełnia i błogosławi wówczas ludzkie dzieła. W niedzielę człowiek ma możliwość odpoczynku i radowania się z owoców swojej pracy oraz wyrażenia wiary, że wszystko kim jest i co ma, zawdzięcza Bogu.

EN

Sunday is the weekly feast of Christians, in which the resurrection of Jesus Christ is remembered and celebrated. As a holiday, it is an opportunity for rest, family gatherings and liturgical assemblies. The aim of Sunday is primarily to enliven and strengthen a relationship with God based on faith and to help that relationship to penetrate into everyday life. Christian celebration of Sunday is based on the Old Testament theology of the Sabbath as interpreted by Jesus. According to this teaching, Sunday fulils the Sabbath, expressing its fullness in the perspective of salvation history, crowned by Jesus Christ and His work. As such, Sunday is both God’s day and man’s, a day on which human beings open themselves to God and His work, and to other people and their needs. God completes and blesses human work. On Sunday, Christians have the opportunity torest and rejoice in the fruits of their work and to express their faith that all of who they are and what they have, they owe to God.

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