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EN
“Jesus’ call to come, ≪follow me≫ marks the greatest possible exaltation of human freedom, yet at the same time it witnesses to the truth and to the obligation of acts of faith and of decisions which can be described as involving a fundamental option” (Veritatis splendor, n. 66). Consecrated life in the Church is a canonical way of living thanks to the strength resulting from acts of faith and from decisions connected to the practice of evangelical advice. A crisis inconsecrated life results from crisis of faith and from a luck of psychological stability of consecrated persons. This article shows several way show to pass over this crisis: the first way concerns the theological dimension; it consists in better understanding of the dynamism of faith; the second way concerns the spiritual formation; it consists in transforming the consecrated person in the spirit of faith; the third way is situated in life itself; it consists in confessing God as Trinity through the way of living (i.e. confessio Trinitatis). This article is based on the documents of Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, on the declarations of the Associations for the Apostleship, on the teaching of Popes Paul VI, John Paul II and Benedict XVI, and on some theological works on this matter.
EN
The reflection takes into account problems contained in the subject, concentrate on its three fundamental parts of components: the conception of the spirituality of the consecrated life, its identity from which results the whole lifestyle, and called actions, in accordance with rules: agere sequitur esse, and on representative its features reduce. in compliance with the exhortation structure Vita consecrata to three: the consecration, communion and the mission. The spirituality we treat as the sign of the spirit of Christ’s follower, called the special vocation for radical following with Him on the way of the monastic consecration. Therefore this is also the external sign of the spirit, there is essential the identity of the person who should exist in the way “worthy of vocation”, and thereby bear witness the saving presence of God in the today’s world, in the way almost unintentional. There are three characteristic features of spirituality of the consecrated person simultaneously determine her identity: the person devoted of God by the profession of the evangelical counsels; the person of communion with God and brothers, and prophet-witness of great God’s works, which are realized in the weak human. The whole is crowned by the short synthesis which may constitute only some advice on the subject this composed reality, and the invitation to building of this synthesis by individual consecrated persons, and their communities on the existential plane.
PL
Refleksja uwzględnia problematykę zawartą w temacie, skupiając się na jego trzech zasadniczych składowych: koncepcji duchowości życia konsekrowanego, jego tożsamości, z której wynika styl życia i działania powołanych w myśl zasady: „agere sequitur esse”, oraz na jej reprezentacyjnych cechach sprowadzonych za przykładem struktury adhortacji Vita consecrata do trzech: konsekracja, komunia i misja. Duchowość traktujemy jako przejaw ducha ucznia Chrystusa wezwanego szczególnym powołaniem do radykalnego pójścia za Nim drogą zakonnej konsekracji. Ponieważ jest to także zewnętrzny przejaw ducha, istotna jest tożsamość osoby, która powinna egzystować w sposób „godny powołania”, a przez to dawać świadectwo zbawczej obecności Boga w dzisiejszym świecie w sposób niemal bezwiedny. Trzy cechy charakterystyczne duchowości osoby konsekrowanej określają jednocześnie jej tożsamość: osoba oddana przez śluby rad ewangelicznych Bogu; osoba komunii z Bogiem i braćmi oraz prorok-świadek wielkich dzieł Bożych, które realizują się w słabym człowieku. Całość wieńczy krótka synteza, która może stanowić jedynie pewną wskazówkę na temat tej złożonej rzeczywistości i zaproszenie do budowania tej syntezy na płaszczyźnie egzystencjalnej przez poszczególne osoby konsekrowane i ich wspólnoty.
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