Z okazji 150. rocznicy święceń prezbiteratu o. Leona Dehona (1843-1925), artykuł podkreśla istotne punkty roli kapłaństwa w piśmiennictwie Dehona i jego charyzmatycznej realizacji w Zgromadzeniu, które założył. Określenie tego pojęcia przez poddanie go krytyce teologicznej uwidacznia pewne ograniczenia i rodzi pytanie, czy język kapłański używany przez Dehona odnosi się do wyjątkowej kontemplacji pełni misterium Jezusa Chrystusa, w której jako centralne ukazane jest wspólne kapłaństwo wiernych. Druga część artykułu analizuje konsekwencje dla tożsamości sercańskiej i przedstawia koncepcję „sercanina-kapłana” jako określenie, które najlepiej odzwierciedla to, co „proces charyzmatyczny” oferuje dzisiaj jako jedność powołania, tożsamości i przynależności.
EN
On the occasion of the 150th anniversary of the priestly ordination of Fr. León Dehon (1843-1925), this article highlights the relevant points of the role that the priesthood has in the written work of Dehon and in its charismatic fulfillment in the Congregation he founded. Determining the concept by subjecting it to theological criticism makes the limits of this approach evident, and raises the question whether the priestly language used by Dehon refers to a unique contemplation of the total mystery of Jesus Christ in which the common priesthood of the faithful is indicated as central. The second part examines the consequences for Dehonian identity and presents the concept of „Dehonian-priest” as the expression that best reflects what the „charismatic process” offers today as a unity of vocation, identity and belonging.
The dehonian imaginary makes clear two of the most outstanding features of Dehon: his devotion to the Sacred Heart of Jesus and his social commitment. Both are present in studies about the founder and in the current Rule of life, as well as in the recent ‘magisterium’ of the General Superiors. What is the mutual influence of both traits? This work does not aim to provide an answer to this question. Just to suggest the use of an instrument which operates like a 'figure'. The described figures bring us Dehon’s ‘consciousness’ regarding relationships with God and their influence on social relations, in the building of a new society. Thus, starting from the initial figure (‘the social reign of the Sacred Heart’) underlining the emergence of the concept ‘people’, he redesigns his understanding in a new figure called 'Christian democracy'. Finally, the presentation looks at an institution that should be in a position to contribute, through an emotional, cordial, deep, tangible spirituality, to the transformation of social reality. That institution is the Congregation of the Priests of the Sacred Heart, which may offer a new way of inhabiting our space and time (-perhaps a new figure of communion, of sint unum?). These lines, therefore, locate the reader on the threshold of questions that need to be more carefully studied.
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