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Diakonische Kirche unter den Bedingungen der Diaspora

100%
Knop J.
Studia Teologiczno-Historyczne Śląska Opolskiego
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2018
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vol. 38
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issue 2
101-116
PL
Od Soboru Watykańskiego II Kościół jest rozumiany jako sakrament zbawienia i jedności ludzi między sobą i z Bogiem. Jego trzy istotne cechy: martyria, diakonia i liturgia, ukazują i urzeczywistniają tę sakramentalność Kościoła, które stale uwzględniają społeczne i religijne uwarunkowania. W odróżnieniu od sytuacji Kościoła jako większości, w warunkach diaspory niezbędne są szczególne środki wyrazu fundamentalnej postawy diakonijnej: samozrozumienie jako „twórczej mniejszości”.
EN
The Church is and must be the sacrament of salvation and the sacrament of the unity of mankind among each other and with God. The three dimensions martyria, diakonia and liturgia illustrate the sacramentality of the church, which continuously takes into consideration the precise social andreligious conditions of Christians. In contrast to the life of the Church, in the position of majority, the religious Diaspora may on the other hand require particular forms which are principally concerned with a “diaconic” attitude of Christians living as a “creative minority”.
2
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Urząd duchowny w dialogu Kościoła rzymskokatolickiego z Kościołem ewangelicko-reformowanym

80%
Piecyk M.
Rocznik Teologii Katolickiej
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2014
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vol. 13
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issue 2
EN
In this article, which deals with the office of ministry in the Roman Catholic Church’s dialogue with the Evangelical Reformed Church, the author states that the Church is based in her activities on the mission of Jesus as well as on the power of the Holy Spirit and living the faith of the first apostles she preserves her apostolic nature. The analysis of dialogue documents shows that the common priesthood of the baptized does not mean that there are no special features which, within the Church, are exercised by the representatives of a particular office, entrusted with the ministry of Word and sacrament. It was stressed that the liturgical validity of the act of ordination provides the epiclesis of the Holy Spirit during the laying on of hands on the newly ordained by a group of clergy. The Catholics and Reformed point to difficult issues such as apostolic succession, although their views on its significance remain divergent. It is highlighted that the fundamental structure of the Church and ecclesial authority are collective in nature, which in the Reformed tradition is reflected in the synodal system of church government and in the Roman-Catholic confession is fulfilled in the College of Bishops. The both denominations have also confirmed the existence of the fundamental structure of the office of bishop, priest and deacon, having its origins in apostolic times. The Catholics and Reformed emphasize the need of episkopé on the local, regional and global levels and at the same time they note some differences regarding who, on each of these levels, can be considered as episkopos and what his function is to be. It is also pointed out that according to the doctrine of the Catholic Church, each ordained acts in persona Christi, and his office consists of the ministry of the sent who acts on behalf of the Saviour in the service of the Word of God.
3
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Das allgemeine Priestertum in der Praxis oder die Rolle der Laien in der Kirche. Das lutherische Beispiel

80%
Sojka J.
Teologia i Moralność
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2022
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vol. 17
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issue 2(32)
137-150
PL
Celem niniejszego artykułu jest przedstawienie sposobów realizacji powszechnego kapłaństwa w Kościele luterańskim w Polsce. Opracowanie w pierwszej części prezentuje podstawy zaangażowania osób nieordynowanych w Kościele Ewangelicko-Augsburskim (Luterańskim) w Polsce w postaci reformacyjnej koncepcji powszechnego kapłaństwa wszystkich wierzących/wszystkich ochrzczonych. W drugiej części omawia zaś praktyczne zaangażowanie osób nieordynowanych w praktyce Kościoła Ewangelicko-Augsburskiego w Polsce w obszarach: indywidualnej pobożności, zarządzania Kościołem, udziału w aktywnościach duszpasterskich i liturgicznych.
EN
The purpose of this study is to present the ways in which the universal priesthood is realised in the Lutheran Church in Poland. The first part presents the basics of the involvement of unordained people in the Evangelical Church of Augsburg Confession (Lutheran) in Poland in form of the reformational concept of the universal priesthood of all believers / all baptized. The second part discusses the practical involvement of people who are not ordained in the practice of the Evangelical Church of Augsburg Confession in Poland in the areas of: individual piety, church management, participation in pastoral and liturgical activities.
DE
Im ersten Teil der Studie wird die Grundlage für die Beteiligung von Nichtordinierten an der Evangelisch-Augsburgischen (Lutherischen) Kirche in Polen in Form des reformatorischen Konzepts des allgemeinen Priestertums aller Gläubigen/aller Getauften dargestellt. Im zweiten Teil behandelt die Studie die praktische Beteiligung von Nichtordinierten an der Praxis der Lutherischen Kirche in Polen in den Bereichen: individuelle Frömmigkeit, Kirchenverwaltung, Teilnahme an seelsorgerischen und liturgischen Aktivitäten.
4
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Modlitwa powszechna jako modlitwa wiernych

80%
Kulbacki P.
Roczniki Liturgiczno-Homiletyczne
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2010
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vol. 1
141-158
EN
The approval that was expressed after the Vatican Council II had reintroduced common prayer, confirmed its significant role in the liturgy of the Holy Mass. In the article an analysis is made of common prayer as the prayer of the faithful. The roots of common prayer and its development in the first centuries are shown. It has always had the character of the prayer of the faithful – said by the christened ones; sometimes penitents were not admitted to it. Along with the decline of the catechumenate, part of the intentions of the prayer of the faithful were taken over by the Gelasian litany ad introitum, which was then reduced to the phrase Kyrie eleison. Other calls of common prayer have found their equivalents as intercessory prayers in the canon of the Holy Mass. Relics of common prayer were preserved in the form of “prayers after the sermon”. The lack of common prayer in the Holy Mass gave rise to its substitutes in folk religiousness. The post-Council liturgy shows common prayer as a prayer actualizing the faithful’s universal priesthood. The rites in the missal, emphasizing the role of the priest who directs the prayer, at the same time raise the status of the participation of the deacon and the laity in them. The author of the article also cites some liturgists who considered common prayer a separate part of the Holy Mass between the liturgy of the word and the liturgy of the Eucharist. Other liturgists distinguish the liturgy of love in the Holy Mass that consists of common prayer and preparation of the offertory – the spiritual and material gifts. Although these conceptions have not been accepted, they shed important light on the essence of common prayer. A careful and profound preparation of common prayer is an important task for liturgical formation.
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