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EN
The article addresses the following matters: the juridical-dogmatic foundations of the cult of saints and the beatified, the reason why we observe the veneration of saints and the blessed, and the roots of the development of the cult of saints. Also, presented are the rules of inscribing saints in the General Roman Calendar and the rules of inscribing saints and the beatified in the liturgical calendar, and the making of saints patrons of provinces, counties, cities, larger areas, streets, associations, schools, universities and religious community groups. Detailed information regarding the calendar of a particular country and the introduction of new saints into the calendar can be found in the current documents of the Latin Church. These documents emphasize that all celebrations concerning a particular Church to be included in the calendar must be subordinated to universal celebrations, as prescribed by the Congregation for Divine Worship and the Discipline of the Sacraments. It belongs to this Congregation to evaluate the conditions presented in a petition, to assign a liturgical rank and present the petition to the Holy Father. While saints can also be appointed – with the approval of the Congregation for Divine Worship and the Discipline of the Sacraments – as patrons of provinces, counties, cities, larger areas, streets, associations, schools, universities, and families of religious. The blessed can be made patrons of these places only pursuant to a special indult issued by the Holy See.
Roczniki Teologiczne
|
2020
|
vol. 67
|
issue 2
57-76
EN
The two most recent Popes – Benedict XVI and Francis – have continued John Paul II’s emphasis on Divine Mercy. Each provides a particular emphasis, which results in a different manner of worshipping Divine Mercy. While each emphasize the entirety of salvation history as revealing Divine Mercy, with its climax in Jesus Christ, Pope Francis more often speaks of mercy so as to avoid a theory of mercy that is not put into practice. One such manner of implementing mercy is the addition of new mysteries of mercy to the Rosary. While this has no support from the papal magisterium of Pope Benedict, it does find support in Pope Francis’ desire to find ways for mercy to penetrate ever more into the daily attitudes and actions of Christians. Even so, care must be taken to frame such a change in the veneration of Divine Mercy within a proper theology that highlights the presence of Divine Mercy in the pre-existing mysteries, particularly that the Incarnation and the Paschal Mystery.
PL
Kult Miłosierdzia Bożego w świetle nauczania papieża Benedykta XVI i papieża Franciszka Dwaj ostatni papieże, Benedykt XVI i Franciszek, wzorem Jana Pawła II, akcentują w swoim nauczaniu Miłosierdzie Boże. Każdy z nich czyni to inaczej, a w związku z tym sposób oddawania czci Bożemu Miłosierdziu będzie u nich inny. Podczas gdy obydwaj papieże akcentują całość historii zbawienia, w której objawia się Miłosierdzie Boże, uwieńczone w osobie Jezusa Chrystusa, papież Franciszek częściej mówi o praktyce miłosierdzia i unika teoretyzowania. Jednym ze sposobów urzeczywistniania miłosierdzia jest propozycja dodania do różańca nowych tajemnic, które nie mają wsparcia w papieskim nauczaniu Benedykta XVI, ale znajdują poparcie w pragnieniu papieża Franciszka, by coraz bardziej przenikało ono do codziennych postaw i działań chrześcijan. Należy zadbać, aby wpisać taką zmianę sposobu oddawania czci Bożemu Miłosierdziu wraz z właściwym uzasadnieniem teologicznym, podkreślającym obecność Miłosierdzia Bożego w istniejących już tajemnicach różańca, zwłaszcza we Wcieleniu i Tajemnicy Paschalnej.
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