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Pobożność ludowa jako miejsce urzeczywistniania się sensus fidei na przykładzie dogmatu o Wniebowzięciu Maryi dziewicy

100%
Beyga P.
Teologia w Polsce
|
2016
|
vol. 10
|
issue 2
165-175
PL
Wniebowzięcie Maryi zostało zdogmatyzowane stosunkowo niedawno. Jednakże tym, co pozwalało modlącemu się Kościołowi wytrwale wierzyć w takie zakończenie Jej ziemskiej wędrówki, był zmysł wiary – sensus fi dei. To dzięki temu zmysłowi wniebowzięta Maryja była czczona w liturgii oraz paraliturgicznych ceremoniach, które ukształtowały się na długo przed ogłoszeniem ostatniego maryjnego dogmatu.
EN
The “Sensus fi dei in the life of Church” document accents, that the sensus fi dei concept does not appear in theology before the II Vatican Council. Yet practice has outstripped the process of clear defi ning sense of faith. The author shows piety as a place where sensus fi dei is realized, in the context of Virgin Mary’s assumption dogma being announced. To illustrate the sense of faith, devotional practices developed in Kalwaria Zebrzydowska, Wambierzyce and Saint Ann’s Mountain were used. It has also been highlighted that sensus fi dei realized in Marian devotion has been the main reason for Virgin Mary’s assumption becoming a dogma for cause of Piuse XII.
2
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Pobożność ludowa jako miejsce urzeczywistniania się sensus fidei na przykładzie dogmatu o wniebowzięciu Maryi Dziewicy

84%
Beyga P.
Teologia w Polsce
|
2016
|
vol. 10
|
issue 2
165-175
EN
The “Sensus fidei in the life of Church” document accents, that the sensus fidei concept does not appear in theology before the II Vatican Council. Yet practice has outstripped the process of clear defining sense of faith.The author shows piety as a place where sensus fidei is realized, in the context of Virgin Mary’s assumption dogma being announced. To illustrate the sense of faith, devotional practices developed in Kalwaria Zebrzydowska, Wambierzyce and Saint Ann’s Mountain were used. It has also been highlighted that sensus fidei realized in Marian devotion has been the main reason for Virgin Mary’s assumption becoming a dogma for cause of Piuse XII.
PL
Wniebowzięcie Maryi zostało zdogmatyzowane stosunkowo niedawno. Jednakże tym, co pozwalało modlącemu się Kościołowi wytrwale wierzyć w takie zakończenie Jej ziemskiej wędrówki, był zmysł wiary – sensus fidei. To dzięki temu zmysłowi wniebowzięta Maryja była czczona w liturgii oraz paraliturgicznych ceremoniach, które ukształtowały się na długo przed ogłoszeniem ostatniego maryjnego dogmatu.
3
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Najwcześniejsze domniemane przedstawienie wniebowzięcia Matki Bożej

84%
Tatar-Próchniak E.
Vox Patrum
|
1987
|
vol. 12
411-415
EN
The article concerns the sarcophagus from basilica of 18 Martyrs in Saragossa.
4
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Chrystotypiczne i antropotypiczne interpretacje wniebowzięcia Maryi Panny w tradycji polskiej XIX wieku

71%
Waluś M.
|
2020
|
vol. 67
|
issue 2
99-107
EN
The article presents the development of the teachings on the Assumption of Mary in Poland in the 19th century. Taking this truth of faith for granted, preachers did not engage in polemics, but rather focused on the development of ecclesiotypic and anthropotypic concepts and pastoral conclusions. The teaching of Polish theologians corresponds to the recommendations of Marialis Cultus and treats the Assumption as an inspiration for formation in a Marian spirituality.
PL
Artykuł przedstawia rozwój nauki o wniebowzięciu Maryi na ziemiach polskich w XIX wieku. Uznając tę prawdę wiary za oczywistą, kaznodzieje nie zajmowali się polemiką, skupiając się raczej na rozwijaniu koncepcji eklezjotypicznych i antropotypicznych oraz wnioskach pastoralnych. Nauczanie polskich teologów odpowiada zaleceniom Marialis Cultus i traktuje wniebowzięcie jako inspirację do formacji w duchu maryjnym.
5
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Wniebowzięcie Najświętszej Maryi Panny w katechezach Jana Pawła II

67%
Paramuszczak M.
Łódzkie Studia Teologiczne
|
2019
|
vol. 28
|
issue 2
173-188
EN
The work presents the analysis of seven papal catecheses delivered during Wednesday audiences in 1996–1997. The Pope points out important events from Mary’s life and refers to the Holy Scripture, documents of universal councils, his pastoral teaching as well as the teachings of his predecessors and of the Church Fathers. The Assumption is presented as an act resulting from the action of God’s Providence and the culmination of the earthly life of the Mother of our Savior. The work is divided into four basic parts. The first one examines Mary’s holiness during her earthly pilgrimage and explains such terms as: Hail Mary, daughter of Zion, full of grace, totally holy. He presents not only God’s intervention in the life of the Mother of Jesus but also in the history of Zechariah and Elizabeth. We can conclude that everything we note about Mary comes from grace and not from merits. We can include here e.g. the Immaculate Conception. The second part introduces us into an old theological discussion concerning the sense of the Mother of God’s death. The Pope says that the Mother of God died because Christ died as well. He poses a question: What sense could the death of the Mother of God have since the death of her Son had salvific meaning? It is interesting to observe the use of the words “could have” in this part of the catechesis which provides some space for a discussion about the participation of Mary in the work of redemption. It is interesting that in the description of the Assumption dogma a word “resurrection” is not used. The third part focuses on the act of Assumption itself. We can see that the truth about the assumption of Mary was noticed in the first centuries due to her maternity and the love connecting the Son and the Mother. Another important factor is to present this dogma in the context of Mary’s participation in the Passion of our Savior. Here one can find many reasons why Mary of Nazareth passed – like her Son – after death to life. The other reason is her Immaculate Conception and the privileges resulting from it. All those elements suggest and facilitate our understanding of the plan of God’s Providence. The fourth part presents Mother of God’s intercession in everyday Christian life, we can see Mary’s role and her cooperation in her Son’s redemptive work. This collaboration is based on the actualization of evangelical virtues: obedience, hope and love under the influence of the Holy Spirit. In the order of grace Mary is John’s mother but also ours. The maternity of Mary encourages us to get to know the Word of God better and gives us courage in our ministry.
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