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Przygotowanie i dziękczynienie (kan. 909 KPK)

100%
Dullak K.
Colloquia Theologica Ottoniana
|
2013
|
issue 2
121-132
EN
Canon 909 CIC in a concise, yet suggestive indicates the need for proper preparation by prayer to celebrate the Eucharist, and then make a thanksgiving to God for the salvation events taking place here and now, during the celebration of the Holy Sacrifice. Pastors of the Church in Poland suggest that the next private prayer language should be restraint leads to focus on in silence. Event Saints good experience also serves as a prior preparation of the liturgy of the spatial (space liturgical design) and limited (singing, people associated with the service of the liturgy). The preparation phase is the celebrant himself as well as all the participants in the liturgy. This eventually leads to gratitude to God manifested in an attitude of thanksgiving at the end of the liturgical celebrations.
2
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Postępowanie o dyspensę w sprawach super rato

100%
Dullak K.
Ius Matrimoniale
|
2003
|
vol. 14
|
issue 8
147-177
EN
The sacramental marriage is indissoluble from the beginning. Yet still important for the marriage is consummating it by conjungal act in a human manner. In case if, for any reason it hasn’t been consummated, then one or both parts have the right to request a dispensation super rato, addressed to the pope. After the thorough research according to the strict regulations whether the marriage in question hasn’t been consummated, and whether there is real and relatively important reason for dissolution, the pope can grant this grace. By this act both parts, provided that there’s no other impediment, can contract a new marriage .
3
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Przygotowanie dalsze i bliższe do małżeństwa po Dekrecie ogólnym Konferencji Episkopatu Polski z 2019 r.

100%
Dullak K.
Ius Matrimoniale
|
2020
|
vol. 31
|
issue 2
31-46
EN
Getting married in the Catholic Church should be preceded by preparation divided into three stages: further, closer and direct. In Poland, since June 1st , 2021, an episcopal document is in force, specifying in particular canonical and pastoral talks with the engaged couples. The earlier stages of marriage formation have been discussed in scattered legal acts. These documents have the scope of the universal Church and the others are in force in Poland. This study summarizes the regulations that are in force in Poland, regarding further and closer marriage preparation. Some changes were suggested, for the welfare of marriage.
4
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PRZYGOTOWANIE DO SAKRAMENTU MAŁŻEŃSTWA W UJĘCIU POKODEKSOWEGO USTAWODAWSTWA SYNODALNEGO W POLSCE DO 2001 ROKU

100%
Dullak K.
Prawo Kanoniczne
|
2004
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vol. 47
|
issue 1-2
61-76
EN
In the after-code period there came to existence several diocesan councils in Poland as well as Polish Council II. They were aimed at the adaptation of the common church law in the local churches, as well as completion of the law in matters that are left by the legislator to put in order. In this article there’ve been presented the stages of the prenuptial preparation, and the investigation of the candidates’ lawful ability to enter the marriage. There’ve been discussed things referring to the removal of the impediments or inconveniences concerning reading the banns and receiving the permission to contract the marriage.
5

Chrzest dzieci rodziców żyjących bez sakramentu małżeństwa

100%
Dullak K.
Colloquia Theologica Ottoniana
|
2012
|
issue 2
81-92
EN
The Church as the depository of the will of Jesus Christ takes continually efforts to fidelity mission entrusted by its founder. The implementation of the tasks entrusted to the Church is mainly in the conveyance of God's Word and the sacraments. The command to baptize, contained in the pages of the Gospel, is fundamental for the Church of all time. Based on baptism for the other sacraments, baptism is the gateway to the Community Church, makes free from original sin and other offenses. Given such great generosity of God to man, ask for the right of the child for baptism. Already in the pages of the New Testament and then in the early centuries of church history we have traces of the practice of baptism of infants. A great role to play in such cases, the parents of the child and the person asked to serve as godparents. The parents are the child’s first educators. Their status in the Church is different. Some people can and are very good practice of religious life for posterity, others on the contrary: even though they have opened the way for the sacraments, rejected the possibility of using the source of grace through the routine of sin consists in creating a community of like marriage. Do these people are able to guarantee the development of the religious life of their children, to undertake what is the baptism ceremony? The answer is obvious. Thus, the decision of the baptism of their child has to be postponed until he or parents change their attitude, or the child is asked for the grace of baptism.
6
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Stół czy stoły Słowa Bożego?

100%
Dullak K.
Studia Koszalińsko-Kołobrzeskie
|
2014
|
issue 21
241-253
PL
Msza Święta sprawowana w Kościele jako odpowiedź na polecenie Jezusa: „To czyńcie na moją pamiątkę”, składa się z dwóch zasadniczych części – skoncentrowanych na dwóch stołach – liturgii słowa Bożego i liturgii eucharystycznej. Obie części są ze sobą ściśle zespolone. Dzięki pierwszej z nich uczestniczący otrzymują wskazanie, pouczenie, napomnienie, zaś z drugiej części (stołu Ofiary) otrzymują siłę uzdalniającą do wdrażania pouczeń w swoje życie. W tym znaczeniu mamy do czynienia we Mszy Świętej z dwoma stołami – ołtarzami. Odpowiedzialni za kształt liturgii mają zadanie troszczyć się o przejrzystość i jednoznaczność tej więzi obu stołów w służbie jak najbardziej owocnego przeżycia Mszy Świętej. Wszystko, co przyczynia się do zacierania tej harmonii, należy wyeliminować, zarówno wyeksponowane pulpity czy rozmaite stojaki służące zarówno przewodniczącemu liturgii, jak i komentatorom oraz innym usługującym w liturgii.
EN
Holy Mass, celebrated at the Church as a response to Jesus’ command: “Do it in memory of Me”, consists of two basic parts focused on two tables: the Liturgy of God’s Divine Word and the Eucharist. Both parts are closely jointed together (united). Out of the first one, the participants are given explanation, instruction and admonition. The other one (table of Sacrifice) gives strength empowering them to implement those instructions into their lives. In that sense we are dealing here (at a Mass) with two tables – two altars. Those responsible for the shape of the liturgy are to take care of transparency and clarity of unity of those two tables – to make the most of fruitful participation of the Mass attendant. Anything that could harm that unity (harmony) should be eliminated: both too elevated reading stands and other similar equipment (lectern, pulpit) that serve main celebrant as well as commentators or others who serve at the liturgy.
7
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Oktawa liturgiczna. Rys historyczny i obowiązujące unormowania

100%
Dullak K.
Studia Paradyskie
|
2022
|
issue 32
57-74
EN
Celebrating and participating in the liturgy is an expression of the faith of the people of God. The liturgy forms the community of the Church. The hierarchical Church seeks to make its experience as fruitful as possible for all the baptised who make up the priestly people of God. The established liturgical norms, including calendars, have changed over the centuries. Thus, the accents emphasising the importance of individual religious events in translating into liturgical celebrations changed. The established law was also influenced by the sense of faith of the people of tGod, it manifested itself in the customs and traditions expressed in folk rituals. An example of the overlapping of the Church’s liturgical regulations and bottom-up initiatives rooted in popular piety is, among others, the tradition of the octave of the Solemnity of the Most Holy Body and Blood of Christ (Corpus Christi) cultivated in Poland. The twentieth century is the time of liturgical reform activities undertaken by the Pastors of the Universal Church. Many signs accumulated in the liturgy, which were not properly read by the participants of the services, were reduced. The principle of simplifying the liturgy and reducing the rituals to the level of legibility of its meaning was adopted. The liturgical octaves have a very strong message in them: strengthening in the intensity and duration of experiencing the content of the solemnities. It is often repeated that consecutive octave days are like celebrating the solemnity itself for the following eight days. While this claim can be implied for the Octave of Passover (Easter), it is difficult to relate to the Octave of Christmas. Although currently only two octaves are left in the liturgical calendar, they differ in many respects. The question arises: is this a good solution for the faithful of the Catholic Church? Should we not return to other octaves, e.g. the Solemnity of Pentecost? Do the current tables of priority of liturgical days require redrafting? Many doubts arise, followed by questions concerning liturgical regulations. This study was aimed at showing the development and present shape of liturgical octaves. This project was done based on bringing closer the decisions of the popes and the bodies acting on their behalf (congregations) over the centuries. The final chord presents the current regulations and highlights the source of their formation.
PL
Sprawowanie i  uczestniczenie w  liturgii jest wyrazem wiary ludu Bożego. Liturgia tworzy wspólnotę Kościoła. Kościół hierarchiczny troszczy się o to, by przeżywanie liturgii było jak najbardziej owocne dla wszystkich ochrzczonych, stanowiących kapłański lud Boży. Normy liturgiczne, w tym kalendarze, zmieniały się na przestrzeni wieków. Tym samym zmieniały się akcenty podkreślające wagę poszczególnych wydarzeń religijnych w przełożeniu na obchody liturgiczne. Na ustanawiane prawo nakładał się również zmysł wiary ludu Bożego, który przejawiał się w zwyczajach i tradycji mającej wyraz w obrzędowości ludowej. Przykładem nakładania się przepisów liturgicznych Kościoła i oddolnych inicjatyw zakorzenionych w pobożności ludowej jest m.in. pielęgnowana w Polsce tradycja oktawy uroczystości Najświętszego Ciała i Krwi Chrystusa. XX w. to czas podejmowanych przez Pasterzy Kościoła powszechnego działań reformujących liturgię. Wiele znaków nagromadzonych w niej, które nie były przez uczestników nabożeństw należycie odczytywane, zostały zredukowane. Przyjęto zasadę upraszczania liturgii i  redukowania obrzędowości do poziomu czytelności jej znaczenia. Oktawy liturgiczne mają w  sobie bardzo mocne przesłanie  - wzmocnienie w  intensywności i  czasie przeżywania treści zawartych w uroczystościach. Często powtarza się, że oktawa to jakby świętowanie samej uroczystości przez następujących osiem dni. O ile to twierdzenie można implikować w przypadku oktawy Paschy, to trudno odnieść je do oktawy Bożego Narodzenia. Mimo że aktualnie w kalendarzu liturgicznym pozostawiono jedynie dwie oktawy, różnią się one od siebie pod bardzo wieloma względami. Pojawiają się pytania: czy to jest dobre rozwiązanie dla wiernych Kościoła katolickiego? Czy nie należałoby wrócić do innych oktaw, np. uroczystości Zesłania Ducha Świętego? Czy aktualnie obowiązujące tabele pierwszeństwa dni liturgicznych nie wymagają przeredagowania? Rodzi się wiele wątpliwości, a za nimi pytań dotyczących unormowań liturgicznych. Niniejsze opracowanie miało za zadanie ukazać rozwój i obecny kształt oktaw liturgicznych. Dokonano tego, przybliżając decyzje papieży i organów działających w ich imieniu (kongregacji) na przestrzeni wieków. W  końcowym akordzie przedstawiono aktualne unormowania i  naświetlono źródło ich ukształtowania.
8

Ceremonie pogrzebowe w polskim prawodawstwie synodalnym przełomu XX/XXI wieku

100%
Dullak K.
Colloquia Theologica Ottoniana
|
2009
|
issue 1
79-101
EN
The death of man always raised among people agitation. Christian approach to this breakthrough event in the life of each human being, gave rise to the need to remain in prayer, while addressing bury human remains. Both elements are combined in a ceremonial funeral. It is often, at least in the Polish reality, religious rite. In this rite Catholic Church has many forms. The selection of forms is the tradition of the region, from a religious commitment to the deceased for his age and other factors which are taken into account when determining the funeral order. The various Polish dioceses, synods by the turn of the twentieth and twenty-first century, moved to a greater or lesser extent, issues related to funeral ceremonies. Most space is devoted to comment on tasks such as pastors and families of the deceased. These issues are not recorded in the books of liturgical rite of the funeral, so meeting the practical needs of the synodal legislators. Get all the ceremonies which they pass, the determination of the celebrant and the other person liturgical sets out details of funeral ritual. A very important issue raised in the synodal rights, was to refuse the funeral. In what instances a decision should be made of the strong, though painful for the pastors, the total deprivation of a religious funeral the deceased person, in which case, you can take part in the form of reduced to only one station. It is hoped that the statement of standards of interest to use in the matter, will contribute to a more creative approach to the development of synodal law in the future. It means, in the dioceses where the synods take place or have them scheduled.
9
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Chrzest dzieci rodziców żyjących bez sakramentu małżeństwa

100%
Dullak K.
Colloquia Theologica Ottoniana
|
2012
|
issue 2
81-92
EN
The Church as the depository of the will of Jesus Christ takes continually efforts to fidelity mission entrusted by its founder. The implementation of the tasks entrusted to the Church is mainly in the conveyance of God’s Word and the sacraments. The command to baptize, contained in the pages of the Gospel, is fundamental for the Church of all time. Based on baptism for the other sacraments, baptism is the gateway to the Community Church, makes free from original sin and other offenses. Given such great generosity of God to man, ask for the right of the child for baptism. Already in the pages of the New Testament and then in the early centuries of church history we have traces of the practice of baptism of infants. A great role to play in such cases, the parents of the child and the person asked to serve as godparents. The parents are the child’s first educators. Their status in the Church is different. Some people can and are very good practice of religious life for posterity, others on the contrary: even though they have opened the way for the sacraments, rejected the possibility of using the source of grace through the routine of sin consists in creating a community of like marriage. Do these people are able to guarantee the development of the religious life of their children, to undertake what is the baptism ceremony? The answer is obvious. Thus, the decision of the baptism of their child has to be postponed until he or parents change their attitude, or the child is asked for the grace of baptism
10
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Troska biskupa Czesława Domina o wiernych świeckich w świetle dekretów powizytacyjnych parafii diecezji koszalińsko-kołobrzeskiej

100%
Dullak K.
Prawo Kanoniczne
|
2007
|
vol. 50
|
issue 1-2
3-26
PL
The Canon Law Code which is obliging within the Catholic Church, obliges the diocesan bishop to pay pastoral visits within his diocese (can. 396 § 1). The Vatican Council II points out that the bishops should run the particular churches entrusted to them, by counsels, encouragem ents and example, and that they should do it by the power of their authority (LG 27). During his 4-year pastoral work in the diocese of Koszalin and Kolobrzeg, bishop Czeslaw Domin visited 55 parishes. In each one of them he was concerned not only about the priests, but also lay people, and especially their spiritual lives. Bishop Domin was undertaking some actions aimed to revive charity activities within the parishes. Also, he was encouraging pastoral care for married couples and families, and tried to change things concerning religious education in public schools. He was always encouraging parishioners to be more active in different church activities.
11
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Urząd administratora diecezji koszalińsko-kołobrzeskiej w okresie wakatu 3.03–9.07.2007 roku

63%
Dullak K., Pniewski Ł.
Studia Koszalińsko-Kołobrzeskie
|
2023
|
vol. 30
235-263
EN
At the head of the diocese, by decision of the Pope, is the diocesan bishop equipped with the threefold power: legislative, executive and judicial. The Code of Canon Law provides for the possibility of a vacancy on the Episcopal capital. Such a situation can be dictated by several circumstances provided by law. In that case, the college of consultors elects a diocesan administrator to run the local Church until a new diocesan bishop takes over the diocese. Bishop Tadeusz Werno has held such an office three times. Being the temporary administrator of the particular Church, he assumed all the duties of the diocesan bishop during this period. He was obliged to fulfill them by exercising his authority to teach, sanctify and govern. All the tasks flowing from this he undertook in conjunction with the Bishop of Rome. Through his rule, he was, as it were, a guarantee of the continuity of authority and apostolic succession in the leadership of the diocese. At the same time, the temporal nature of his rule did not prevent him from carrying out his ministry of governing the faithful in accordance with the salvific mission of the Church.
DE
Die Diözese wird auf Beschluss des Papstes von einem Diözesanbischof geleitet, der mit dreifacher Macht ausgestattet ist: Legislative, Exekutive und Judikative. Der Codex des kanonischen Rechts sieht die Möglichkeit einer Vakanz des Bischofsstuhls vor. Eine solche Situation kann durch verschiedene im Gesetz vorgesehene Umstände bedingt sein. In einem solchen Fall wählt das Kollegium der Konsultoren einen Diözesanadministrator, der die Ortskirche leitet, bis ein neuer Diözesanbischof die Diözese übernimmt. Bischof Tadeusz Werno hat dieses Amt bereits dreimal ausgeübt. Als Interimsverwalter der Teilkirche hat er in dieser Zeit alle Aufgaben des Diözesanbischofs übernommen. Er war verpflichtet, sie zu erfüllen, indem er seine Befugnis zu lehren, zu heiligen und zu regieren ausübte. Alle sich daraus ergebenden Aufgaben nahm er in Zusammenarbeit mit dem Bischof von Rom wahr. Durch seine Herrschaft war er gleichsam eine Garantie für die Kontinuität der Autorität und der apostolischen Sukzession in der Leitung der Diözese. Gleichzeitig hinderte ihn der zeitliche Charakter seiner Herrschaft nicht daran, sein Amt der Leitung der Gläubigen gemäß der Heilssendung der Kirche auszuüben.
PL
Na czele diecezji, decyzją papieża, stoi biskup diecezjalny wyposażony w potrójną władzę: ustawodawczą, wykonawczą i sądowniczą. Kodeks Prawa Kanonicznego przewiduje możliwość zaistnienia wakatu na stolicy biskupiej. Taka sytuacja może być podyktowana kilkoma okolicznościami przewidzianymi przez prawo. Wówczas kolegium konsultorów wybiera administratora diecezji, celem prowadzenia Kościoła lokalnego, do momentu przejęcia diecezji przez nowego biskupa diecezjalnego. Trzykrotnie taki urząd piastował biskup Tadeusz Werno. Będąc tymczasowym zarządcą Kościoła partykularnego, przejął na siebie w tym okresie wszelkie obowiązki biskupa diecezjalnego. Był zobowiązany wypełniać je poprzez realizację swej władzy w zakresie nauczania, uświęcania i rządzenia. Wszelkie płynące stąd zadania podejmował on w łączności z biskupem Rzymu. Poprzez swoje rządy stanowił niejako gwarancję zachowania ciągłości władzy i sukcesji apostolskiej w kierowaniu diecezją. Tymczasowość jego rządów nie przeszkadzała jednocześnie w realizowaniu posługi kierowania wiernymi zgodnie z misją zbawczą Kościoła.
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