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Ponowne odkrycie chrztu św. i jego sposób przeżywania w nowych wspólnotach eklezjalnych

100%
Zalewski S.
Roczniki Teologiczne
|
2015
|
vol. 62
|
issue 5: Teologia duchowości
137-150
EN
This article concerns problems connected with baptism in the Holy Spirit and its celebration in ecclesial communities. The gift of baptism in the Holy Spirit can not be understood as a spiritual supplement of baptism, because in the sacrament itself the Christian has already received the Spirit. Baptism in the Holy Spirit is in fact a revival of faith that formally or due to its lack becomes a living meeting with a infinitely loving God. This applies to those who believe that by such touching were invited to a special mission (for example Jean Vanier), as well as to non-believers. The gift of baptism in the Holy Spirit is celebrated mostly in small communities, which, through catechesis, prayers and witness help the person fully open up to the Spirit. In contrast to the Pentecostalism Catholic Church believes that speaking in tongues is not a necessary condition for confirming the Baptism in the Holy Spirit (although this gift may occur) but the apparent change of life. This change is made in the human heart and is expressed in a deep desire of pray, participation in the Eucharist, the love of the Church, the desire of bringing people to Jesus (evangelism), faithfully fulfilling the duties, serenity and bound with one of ecclesia group. Those who have experienced this favour, stand at the beginning of different groups which serve the Church by particular charism, for example: The Ark, The Bread of Life, Emanuel.
PL
Artykuł podejmuje kwestie związane z chrztem w Duchu Świętym i jego sprawowaniem we wspólnotach eklezjalnych. Dar chrztu w Duchu Świętym nie powinien być rozumiany jako duchowe uzupełnienie chrztu, gdyż w sakramencie chrztu ten sam chrześcijanin otrzymał już Ducha. Chrzest w Duchu Świętym jest w rzeczywistości ponownym przeżyciem żywej wiary, która może stać się dla człowieka czymś formalnym albo może mu jej zabraknąć w przeżywaniu spotkania z nieskończoną miłością Boga. Ten dar może być udzielony zarówno wierzącym, którzy podczas otrzymania go są wezwani do podjęcia specjalnej misji (np. J. Vanier), jak i niewierzącym. Dar tego chrztu jest przeważnie celebrowany w małych wspólnotach, które przez katechezy, modlitwy i świadectwo pomagają osobie otworzyć się w pełni na Ducha. W odróżnieniu od pentekostalizmu Kościół katolicki wierzy, że brak mówienia językami nie jest koniecznym warunkiem do potwierdzenia zaistnienia chrztu w Duchu Świętym (nawet jeśli ten dar jest komuś udzielony), ale widoczna przemiana życia. Ta przemiana dokonuje się z sercu człowieka i wyraża się w głębokim pragnieniu modlitwy, uczestnictwa w Eucharystii, miłości Kościoła, zaangażowania w ewangelizację.
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Nadzwyczajność i nowość w ruchu odnowy charyzmatycznej. Co jest darem Ducha Świętego, a co kreacją człowieka?

80%
Guzowski K.
Studia Teologii Dogmatycznej
|
2017
|
vol. 3
EN
The Charismatic Renewal movement, in whose wake a number of evangelizing communities of prayer and new religious congregations have appeared, is nowadays identified with what is unusual – with extraordinary forms of devotion and the like phenomena. The author reminds us that 50 years ago, which is exactly when the movement began to unfold, it was perceived as one of the most significant signs of the New Pentecost, or the Holy Spirit’s intensified work in our times. Paul VI and the subsequent popes pointed to the Holy Spirit’s “intensified activity”, deeming Him to be the Reviver of the Church and the Font of the world’s new life. Alas, the mighty presence in question, as well as the Holy Spirit’s intensified activity in the Church, have been overshadowed by, on the one hand, ever-increasing focus on the part of the members of the movement under scrutiny on what in the first place satisfies the needs of people, i.e. healing and unusual phenomena; and, on the other hand, by the excessive scepticism of theologians and pastors, who for the 50 years of the Renewal existence have not equipped the faithful, unable to tell the essence from the unusualness, with their theological reflection. The author pays attention to the fact that the categories of “ordinary” and “extraordinary” with regard to the New Pentecost do not put anything in order, but, subjective as they are, they hinder the theological reflection itself. Thus, he suggests that we focus on the diff erentiation of what is the Holy Spirit’s gift from what is man’s creation. In the article he compares from this point of view two “ordinary” areas of the Holy Spirit’s activity – the baptism in the Holy Spirit and contemplative prayer. By doing so, Guzowski proves that the emphasis on the person of the Holy Spirit and His work of sanctification allows us to tell the essence of the New Pentecost from secondary issues.
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