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Profesja zakonna jako sakramentalium w kontekście liturgii Kościoła

100%

Sielepin A.

Ruch Biblijny i Liturgiczny

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2016

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vol. 69

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issue 1

EN

In the article the profession of the religious has been presented according to the mutual relationship between sacramentals and sacraments. The study based on the euchologies of the new ritual and of the proper Mass orders proves the clear reference of the profession to baptism, Eucharist and indirectly to confirmation. It has been also emphasized that sacraments and sacramentals are mutually conditioned. They allow Christians for constant and creative connection with God and confirm complementarity of the principles ex opere operato and ex opere operantis in liturgy. This is Spirit the Paraclete, who enables to participate in the mystery of the bridal engagement with Christ in mature and fruitful way. Conscious commitment to the Holy Spirit, who should be associated with the sacrament of confirmation and with each epiclesis, helps to experience the act of profession and the results of it in the eschatological dimension. The profession of the religious, which belongs to the constitutive sacramentals, has an essential impact into the shaping and development of the participatio actuosa of the consecrated persons in the liturgical life of the Church.

PL

W artykule profesja zakonna została zaprezentowana w kluczu wzajemnej relacji między sakramentaliami i sakramentami. W opracowaniu opartym na euchologiach nowego rytuału i oraz mszy obrzędowych wykazano wyraźne odniesienie profesji zakonnej do chrztu, Eucharystii oraz pośrednio do bierzmowania. Dowiedziono też, że sakramentalia i sakramenty wzajemnie się warunkują i pozwalają chrześcijaninowi na stałą i twórczą łączność z Bogiem, potwierdzając komplementarność zasad ex opere operato i ex opere operantis w liturgii. Dojrzałe i owocne uczestnictwo w misterium zaślubin z Chrystusem zapewnia Duch Paraklet. Świadoma uległość Duchowi Świętemu, którego należy kojarzyć z sakramentem bierzmowania i z każdą epiklezą, pomaga przeżywać profesję i wynikający z niej stan w wymiarze eschatologicznym. Profesja zakonna, która należy do grupy sakramentaliów konstytutywnych, w istotny sposób wpływa na kształtowanie i rozwój participatio actuosa osób konsekrowanych w życiu liturgicznym Kościoła.

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Symbolika i teologia liturgicznych obrzędów konsekracji dziewic

86%

Kwiatkowski D.

Teologia Praktyczna

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2015

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issue 16

201-221

EN

The article discusses both the theology and liturgy of the Consecration of Virgins on the basis of the renewed “Rite of Consecration of Virgins” after Vatican II. The new rites which refer to the most ancient consecrated life traditions in the Church have a structure marked by simplicity and contain a deep theology of consecrated life. The Rite presents the consecration of virgins as a par-ticular type of a constitutive blessing which can be bestowed only once in a lifetime. Through her consecration, the virgin enters into a unique and particular relationship with Christ and the Church, as she becomes His bride. Virginity constitutes a continuation and a completion of the baptismal consecration. The liturgical texts show that it is the initiative and the gift of God who makes present the bridal love of Christ for the Church. Consecrated virginity is shown as the fruit of the action of the Holy Spirit. Consecrated persons foreshadow the eschatological times and the new reality which will become the lot of the faithful in the Heavenly Jerusalem. The Rite clearly emphasizes the eschatological aspect of virginity with many references to the Eucharist and the offertory gifts which are consecrated during the Eucharistic Prayer.

PL

Doceniając wartość dziewictwa poświęconego Bogu, Kościół bardzo wcześnie stworzył liturgiczne obrzędy przyjęcia w stan, określany jako dziewictwo konsekrowane. Na przestrzeni wieków modlitwa konsekracyjna została ubogacona innymi obrzędami liturgicznymi i tak powstały Obrzędy konsekracji dziewic, które stały się częścią Pontyfikału rzymskiego. Nowa księga liturgiczna ma dwa obrzędy konsekracji dziewic. Pierwszy do-tyczy konsekracji dziewic żyjących w świecie, a drugi konsekracji mniszek. Ten drugi obrzęd łączy profesję zakonną z konsekracją dziewic. Celem artykułu jest ukazanie teologicznego i symbolicznego znaczenia poszczególnych obrzędów, składających się na konsekrację dziewic. Przedstawione zostaną także dodatkowe elementy, które są charakterystyczne dla profesji mniszek.

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La vita religiosa a servizio della missione: La saggezza di Sant’Arnoldo Janssen applicata alla trasformazione di un istituto missionario in una congregazione religiosa

81%

Kráľ I.

Nurt SVD

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2023

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issue 1

238-259

EN

The transformation of a missionary institute into a religious congregation called the Society of the Divine Word (abbr. SVD) had a profound justification in the pedagogical conclusion of its founder. The rules of religious life became the basis both for the sanctification of its members and for more effective service in the field of missionary work. For the foundation of religious life, according to Arnold Janssen, was to consist in a love capable of sacrifice and in the personal effort of each member to follow Jesus Christ in a concrete form. Conformity to Christ ensured coherence between what missionaries proclaimed and what they lived. Religious vows of poverty, chastity, and obedience were to be instrumental to this purpose because they followed the manner and logic of the life of Jesus. Therefore, their interpretation was based on a theology of sacrifice. The vocation to the religious-missionary life is, on the one hand, a gift of God, on the other, a free response of man to the gift of God’s love and grace. Religious formation has gradually become the basis of missionary and the means of self-sacrifice to God, of the transformation of the person seeking conformity to God, but also of the effectiveness of missionary work. Life in conformity with the ideals of religious life offers a missionary ideal supported and animated by a solid and genuine asceticism on the path of perfection and integral maturity at the human, spiritual and professional levels.

IT

La trasformazione di un istituto missionario in una congregazione religiosa chiamata Società del Verbo Divino (abbr. SVD) trova la sua giustificazione nelle convinzioni pedagogiche del suo fondatore. Le regole della vita religiosa divennero la base sia per la santificazione dei suoi membri sia per un servizio più efficace nel campo del lavoro missionario. Il fondamento della vita religiosa, secondo Arnold Janssen, doveva consistere in un amore capace di sacrificio e nello sforzo personale di ogni membro di seguire Gesù Cristo in forma concreta. La conformità a Cristo assicurava la coerenza tra ciò che i missionari proclamavano e ciò che vivevano. I voti religiosi di povertà, castità e obbedienza dovevano essere strumentali a questo scopo, perché seguivano le modalità e la logica della vita di Gesù. Pertanto, la loro interpretazione si basava su una teologia del sacrificio. La vocazione alla vita religiosa-missionaria è, da un lato, un dono di Dio, dall’altro, una libera risposta dell’uomo al dono dell’amore e della grazia di Dio. La formazione religiosa è diventata gradualmente la base della missionarietà e il mezzo del sacrificio di sé a Dio, della trasformazione della persona che cerca la conformità a Dio, ma anche dell’efficacia del lavoro missionario. La vita conforme agli ideali della vita religiosa offre un ideale missionario sostenuto e animato da una solida e genuina ascesi sulla via della perfezione e della maturità integrale a livello umano, spirituale e professionale.

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Nazwy zakonów i zgromadzeń zakonnych męskich

81%

Breza E.

Slavia Occidentalis

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2012

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issue 69

45-80

PL

For the present background study, the author has researched reliable sources of information and references such as the Catholic Encyclopedia (EK), Dictionary of Religious Orders (LZ), the History of the Church in Poland (BHKK, Um), as well as other available material. The basic descriptive data include: the year of the foundation, the founder or founders, the colloquial name of the order and congregation, the formal Polish name and its Latin equivalent, the recognized abbreviation to designate the order and, if applicable, the female counterpart order, and, finally, the associations of lay Christians, the so-called Third orders or Tertiaries (from Latin tertiarius). Religious orders (Lat. ordines in plural form and ordo in sing.) and religious congregations (Lat. congregatio (sing.), congregationes (pl.)), were also known as societies (Lat. societas (sing.), societates (pl)) and, as a rule, had taken their names from: their founders, for example, the Order of Saint Benedict (Benedictines), Dominicans and Franciscans, from the biblical description of Christ, e.g. the Congregation of the Holy Redeemer, better known as the Redemptorists (from Latin Redemptor ‘Redeemer’, Salvatorians (from Latin Salvator ‘Saviour’, from the names of the Blessed Virgin Mary, e.g. Assumptionists (from Latin (in caelum) Assumpta ‘Assumption of the Blessed Virgin Mary’, the Conceptionists (Ordo Immaculatae Conceptionis) ‘Immaculate Conception’, and from names of hills and mountains, e.g. Carmelites or Olivetans, from the particular forms of Christian monastic living, such as the Acoemetae (Akoimetai), Anchorites, Cenobities, Dendrites and Eremites. The author distinguishes 12 ways of forming the so-called “monachonyms”, i.e., ‘names of religious orders and monastic congregations’, that include: suffixes: -(j)anin, e.g. Polish “bazylianie, norbertanie” ; -ita

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Nazwy zakonów i zgromadzeń zakonnych żeńskich

81%

Breza E.

Slavia Occidentalis

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2013

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issue 70/1

35-62

PL

In the introduction to his article, the author refers to a dissertation on the names of male religious orders and societies (cf. Sł. Oc. t., r. SIOc 69, 2012, s. 45-80; 3). The article has been broken down into three basic parts: I. names of female religious orders which have (earlier) male counterparts, e.g. filipinki : filipini, józefiłki : józefie: II. autogenic names which are not structures derived from male order names like e.g. precjozynki, sakramentki, III. various semantic and word-formation related issues. It turns out that most frequently, female names are formed with the feminative suffix -ka in singular or -ki in plural and the extended suffix -anka, -ynka in singular / -anki -ynki in plural. These formations are far less complex than in the masculine names. The source materials used by the author are the same as in analyses of male religious orders and societies; they are presented as a list of abbreviations at the end of the article.

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Profesja zakonna jako sakramentalium w kontekście liturgii Kościoła

Symbolika i teologia liturgicznych obrzędów konsekracji dziewic

La vita religiosa a servizio della missione: La saggezza di Sant’Arnoldo Janssen applicata alla trasformazione di un istituto missionario in una congregazione religiosa

Nazwy zakonów i zgromadzeń zakonnych męskich

Nazwy zakonów i zgromadzeń zakonnych żeńskich