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EKLEZJALNY WYMIAR SAKRAMENTÓW

100%
Jeżyna K.
Roczniki Teologii Moralnej
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2011
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vol. 3(58)
95-111
EN
The Conciliar revival of the vision of the Church and of vocation had enhanced the status of the communal character of Christian life. The community of the Church is a necessary milieu for religious and moral life of Christians. It is in the Church that the encounter with the saving God takes place, and owing to the sacraments a man is sanctified. Sacramental grace gives rise to moral obligations, and moral life requires turning gifts and obligations that issue from sacraments into actual deeds. This means that sacramental gifts indicate the moral imperative, and moral life acquires the style of sacramental life. One of the most important moral imperatives of sacramental life is its communal dimension.
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SAKRAMENTALNY CHARAKTER ŻYCIA MORALNEGO

100%
Jezyna K.
Roczniki Teologii Moralnej
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2010
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issue 2(57)
5-14
EN
The post-Council reflection on understanding sacraments and their significance for moral Christian life should show their personalistic and salutary, ecclesial and social dimension. Holy sacraments have the character of a personal encounter with Christ, and through Him - with the Father and the Holy Spirit. God turns to the man with His gift of salvation and makes him able to accept the gift and give an answer. Accepting sacramental gifts requires understanding the moral imperative in them, which makes a Christian's moral life acquire the style of sacramental life. The Church that is a sacrament, owing to the presence of Christ-Sacrament in it, is the natural environment for the growth and development of moral life. A new emphasis in the post-Council revival is that Christians, as members of the Church-sacrament, should become a 'sacrament' of Christ's presence and His salutary mystery in the world.
3
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KOMUNIKACJA W SŁUŻBIE KOMUNII

100%
Derdziuk A.
Roczniki Teologii Moralnej
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2011
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vol. 3(58)
199-210
EN
The author tackles the question of communication as a tool for building and supporting the communion of persons, but a tool unable to create the communion. Despite the attempts of experts in public relations it is not possible to create artificially a community of hearts and minds if common values joining the persons are missing. This is so because a person is a relational being who reacts to the messages that are sent to him or her with all his or her being, and expects others to enter the relation of love to which it is programmed by the act of creation in God’s own image, the image of God who is a Trinity of Persons.
4

THE LITURGY AS A NEW SONG IN HONOR OF THE LORD (Liturgia jako piesn nowa ku czci Pana)

88%
Nowak W.
Roczniki Liturgiczno-Homiletyczne (Liturgical and Homiletic Annals)
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2009
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vol. 56
309-321
EN
The Son of God who in eternity, sang the song of worship of the Father in heaven, through the incarnation brought this song on the earth. His entire life and deeds were one anthem of the worship of God the Father. A summit of this worship was His sacrifice on the cross and resurrection. The highest Priest of the New and Eternal Covenant, Jesus Christ, accepting the human nature, brought into this earthly exile that anthem of the glory of God. The Church together with the Founder Jesus Christ, as His Mystical Body united in the Holy Spirit exercises the liturgy and blesses God the Father for all His gifts. A new song of the glory of the Lord is first of all the Eucharist, the sacraments, the liturgical year, sacramentals, connected with the entire activity of Christian whose life should become the imitation of the paschal mystery of Christ. There, where the man praises God, just a word is not enough. The music and the singing in the liturgy is an indicative sign of a new song for theLord sang by the Church until the Parousia of the Lord.
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Pastoračno-právne aspekty miešaných katolícko-evanjelických manželstiev z pohľadu Katolíckej cirkvi

75%
Adam M.
Studia theologica
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2006
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vol. 8
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issue 3
39-52
EN
According to can 1124 of the Code of Canon Law of 1983, without the expressed permission of the competent authority, marriage is prohibited between two baptized persons, one of whom is baptized in the Catholic Church and the other belonging to a Church or ecclesial community not in full communion with the Catholic Church (e.g. the Lutheran Church). As for mixed marriages, in the present valid Code of Canon Law, there is characteristic ecumenical spirit. There is no mention of the 'heretic-party' but the Code of Canon Law speaks of the 'baptized non-Catholic party'. The local Ordinary of the Catholic party can grant permission for the canonical celebration of mixed marriage, but this permission has no influence on the validity of this marriage. The baptized non-Catholic party makes no promise, but he or she is to be informed only of the promise and the obligation to be made by the Catholic party. If in spite of all efforts, the children are neither baptized nor brought up in the Catholic Church, the Catholic parent does not incur automatically a censure of the Canon Law (compare can. 1366 CIC). In individual cases, if there are serious difficulties in the way of observing the canonical form, the local Ordinary of the Catholic party has the right to dispense from it. For validity, however, some public form of celebration is required. The diocesan Bishop can grant the permission for the liturgical celebration of mixed marriage of the Catholic party with the non-Catholic (e.g. Lutheran) party within Holy Mass. The same diocesan Bishop can also grant the permission to receive the Eucharist, servatis servandis, by the baptized non-Catholic party.
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Kánon na odchod duše človeka – prirodzená starostlivosť Cirkvi o jej člena

75%
Sak S.
Studia theologica
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2006
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vol. 8
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issue 2
36-42
EN
The article deals with the prayers and liturgical rituals that are used in relation to a person who is dying or has already died. The prayers and canons, that we discuss here, relate to people who have not yet attained the peace, which is offered in the heavenly kingdom and to those that have yet to struggle with death during their final moments. The Greek word 'agonia' describes a sporting contest or, in theological terms, a spiritual combat and race. This word is also used in relation to a person who is dying, but still displays signs of life. The dying person is thus in agony and is struggling with death. During this period, the Church offers help in the form of the sacraments, such as the Eucharist, repentance, and prayers. The sacraments and prayers offer hope for eternal life and life in the Kingdom of God.
7
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Liturgická stránka nových svatební obřadů z r. 1990 a její aktuální dopad v České republice

63%
Nemec D.
Studia theologica
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2004
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vol. 6
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issue 2
1-15
EN
The article describes liturgical and pastoral consequences of the promulgation of the second typical edition of 'Ordo celebrandi matrimonium' promulgated in 1990. First, it briefly recapitulates the history of the rite of wedding after the 2nd Vatican Council. Then it compares liturgical issues of the 1st and 2nd typical editions. The third part stresses positive elements of the Introduction (Praenotanda) of the 2nd edition in comparison with the 1st edition, but it evaluates it critically too. Therefore the article contains proposals for supplements of the text in the Czech translation. The fourth part describes in detail the rites of celebration of marriage showing the new or better-formulated texts as a very valid contribution, not only for the liturgy itself, but also for pastoral care. Finally, the author shows the special contribution given by the Supplements of the Rite, referring to the relationship of these texts to the previous liturgical books, especially in the translations to Czech. The article also employs the author's experience as a member of the group of translators preparing the Czech version of the above-mentioned liturgical book.
8
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Pokoncilní kanonistická úprava postavení katechumenů vzhledem k možnosti církevního sňatku a návrhy na budoucí modifikace

63%
Nemec D.
Studia theologica
|
2004
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vol. 6
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issue 1
49-64
EN
This article describes the canonic situation of catechumens, especially their possibility to celebrate the marriage in the Catholic Church. After the recapitulation of Church-documents concerning catechumens since the Second Vatican Council the author describes the regulation of their possibilities to celebrate the Church-marriage specially - both in the area of liturgical law, and in the canon law. The liturgical law gives large possibilities for such celebrations in the Catholic Church, while it seems that the text of C.I.C. excludes it. It is necessary to harmonize these two regulations. Using the principles of the canon law, especially the principle of the limitation of the natural right to marriage by the law and the principle of harmonization of the actual law and the pre-existent one (C.I.C. can. 21), the author concludes that the regulation by the canon law and the liturgical law are not in contradiction, but they complement each other. Otherwise the author does not hide the problems caused by the actual legislative regulation. The author gives a description of problematic questions: suitability of the license of the marriage of catechumens and of the proceeding according C.I.C. can. 1125 (the mixed marriage), question of necessity of the dispensation of the impediment of disparity of cult in the situation of marriage of a catholic and a catechumen, as well as proposals for their solution - proposals de lege ferenda. For the marriage of a catechumen and a catholic the author prefers the abolition of the impediment of disparity of cult. For the marriage of a catechumen and non-Catholic (both baptized and non-baptized) he prefers the request for permission, which would be very convenient and useful. The realization of these two proposals can be realized either by the particular legislation, or by the specification and the supplement of the universal canon law. If at least one of these proposals would be realized, it ought to change and to supple the forms used in the preparation of marriage.
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