Search results

1

The Germans’ Sonnwendfeier : From Folk Festival to Radical Right-Wing Mobilizing Ritual

100%

Wingfiled N.

Střed. Časopis pro mezioborová studia Střední Evropy 19. a 20. století. / Centre. Journal for Interdisciplinary Studies of Central Europe in the 19th and 20th Centuries.

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2015

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vol. 7

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issue 2

9-31

EN

Th is article analyzes the transition of German summer solstice celebrations in the Bohemian Lands from folk festivals to radical right-wing mobilizing rituals between the turn of the twentieth century and 1938. During the interwar period, these celebrations were a response to the historic and/ or invented traditions of the First Republic, which were at the intersection of Czech (-oslovak) national identity as a construction of linguistic-cultural affi liation. Th e transformation of the Sonnwendfeier to a modern, mass, radical right-wing tool for organizing and maintaining a racial community parallels the growing radicalization of the nationally identifying Germans across Habsburg Central Europe between the world wars. Summer solstice celebrations played an important role in the construction of a Sudeten German community from the bottom up during the 1930s.

2

Celebracja homilii w kontekście celebracji Eucharystii i niedzieli

80%

Kalbarczyk A.

Colloquia Theologica Ottoniana

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2012

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issue 1

63-80

EN

The homily is part of the liturgy, because – like every liturgical act – requires celebration. To justify this thesis homily was placed in the context of the celebration of the Eucharist and the Lord’s Day. Quoted Church documents speak clearly about homilies belonging integral to the liturgy. It is linked to both its content and function. The homily is a celebration, because celebration of the liturgy of the word, part of which it represents. Both parts of the Mass – Liturgy of the Word and the Liturgy of the Eucharist – are closely related. The priest holding the Eucharist is the celebrant, both when he “breaks the bread for us”, and when “explains to us the Scriptures” (Eucharistic Prayer V). Preacher is therefore celebrant homily preached by him. The fact that the homily is an integral part of the liturgical celebration, related to the legal requirements according to which there is a duty of preaching the homily at all Masses with a congregation on Sundays and holidays. Since Sunday homily is obligatory (weekdays only recommended), it means that it is an essential element of the tour, celebrating the Christian Sunday. Sunday Eucharistic gathering is at the table of brotherhood word and the Eucharistic bread. The homily is part of the banquet feast of words and should be. It is “the food necessary to sustain the Christian life” (IGMR 65), because nothing festive meal “should be” a faithful celebrates the living presence of the risen Lord. Feeding the bread of the word for them is just as important and necessary as the reception of the Body of Christ. At the end of the article is given, what is the celebration of the homily, which ultimately can be divided into the following formula: preaching to celebrate, celebrating proclaim – in fact the liturgy and the preaching is (all), the liturgy is preaching.

3

The Communist Party and Celebrations of the Victory Day (9 May) in Yugoslavia 1945–1955

80%

Bondžić D.

Pamięć i Sprawiedliwość

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2019

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issue 33

345-355

EN

T he article deals with meaning of celebrations of 9 May – Victory Day – in Yugoslavia in the first few years after World War II and with the role of the Communist Party of Yugoslavia in organising these ceremonies. It is shown that this holiday was one of the cornerstones of the Communist regime propaganda and a very important occasion for creating the tradition of national liberation struggle and anti-fascism. The main role of Victory Day was to recall the victory over fascism, but also to contribute to consoli- dation of Communists’ rule and to display foreign and inner policy of the new autho- rities in Yugoslavia. The ruling party used the entire content of the celebrations to cre - ate and impose its own image of World War II and the national liberation struggle in Yugoslavia and to present the desirable image of the current international and internal political situation. These celebrations were conceived and designed by the top officers of the Communist Party, in its Agitprop apparatus, and all activities and details were dictated by Party guidelines and directives.

4

Interioryzacja misterium paschalnego Chrystusa w celebracji Eucharystii

80%

Zarzycki S. T.

Polonia Sacra

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2022

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vol. 26

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issue 1

165-186

PL

Starting from the difficulties in the reception of the Council’s teaching on the liturgy and its implementation, this article points to the need to discover the paschal mystery of Christ in the Eucharist. Because of the biblical and patristic-liturgical renewal and the re-emphasis on “mystery” in the twentieth century, the article introduces the concept of mystery in pagan cults and in the Church of the first centuries. The second part of the article, based John Paul II’s teaching on the Eucharist, shows the spiritual attitude towards the paschal mystery of Christ in the celebration of the Eucharist and considers the components of this attitude. At the same time, he takes into account signs and symbols and their functions in the interiorization of this mystery.

5

In-depth Cultural Studies in Multicultural Group

70%

Siliņa-Jasjukeviča G., Briška I.

Discourse and Communication for Sustainable Education

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2016

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vol. 7

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issue 1

139-148

EN

There is much research and educational practices at all levels of education on how to deal with promoting acceptance and understanding between different cultures. A cultural study forms an important part of shaping intercultural understanding. The aim of the research is to analyze an innovative way of incorporating cultural studies in teacher education program from the perspective of encouraging multinational students to reveal common values within diverse manifestations of different cultures. The present article describes a qualitative study of multinational students’ experiences in international project related to the learning about Nordic and Baltic cultural traditions. In the conclusion of the article, the efficiency of the structure of content and the process of in-depth cultural studies are analyzed. The discussion contains problems for further research of this topic.

6

Przemówienie z okazji jubileuszu sześćdziesięciolecia Wydziału Pedagogicznego

70%

Wiłkomirska A.

Kwartalnik Pedagogiczny

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2014

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issue 3(233)

7-20

EN

The speech includes the history of the Faculty of Education at the University of Warsaw since 1926, when the first Seminar of Education and Organisation of Educational System at the Faculty of Philosophy was created by Prof. Bogdan Nawroczyński. All crucial phases of development and events important for the Faculty are indicated. The current situation of the Faculty is also presented in the context of controversial change of higher education system, some very critical remarks are formulated. Some interesting ideas and plans concerning research, publications and raising the quality of academic teaching are indicated at the end.

7

Świętowanie Dnia Pańskiego w perspektywie tożsamości

70%

Misiak R.

Colloquia Theologica Ottoniana

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2012

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issue 1

99-122

EN

The paper considers the topical issue of The Sunday-term changes in personal and collective identity. Transformation and modernization of modern societies emphasize the urgency the issues of identity formation and duration, are also factor in the celebration of Sunday. The direction of analysis give the following questions: What is identity?, The role it plays in shaping the Sunday celebration of the Christian identity? And what is the connection between these realities? The source is a sociological analysis of literature and the message of John Paul II in his apostolic letter Dies Domini to celebrate Sunday. Dynamism and extent of social change of modern societies entails an identity crisis phenomenon. It also affects Christians. The creation of Christian identity is combined with the fact of the resurrection of Christ, giving rise to celebrate the Lord's Day practice. Sunday Celebrations creates and renews the personal and collective identity of Christians. Cultivation of the day or the cessation points ultimately on the high valorization of the human person, whose decisions and choices related to the responsibility for shaping their own identity.

8

Świętowanie Dnia Pańskiego w perspektywie tożsamości

70%

Misiak R.

Colloquia Theologica Ottoniana

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2012

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issue 1

99-122

EN

The paper considers the topical issue of The Sunday-term changes in personal and collective identity. Transformation and modernization of modern societies emphasize the urgency the issues of identity formation and duration, are also factor in the celebration of Sunday. The direction of analysis give the following questions: What is identity?, The role it plays in shaping the Sunday celebration of the Christian identity? And what is the connection between these realities? The source is a sociological analysis of literature and the message of John Paul II in his apostolic letter Dies Domini to celebrate Sunday. Dynamism and extent of social change of modern societies entails an identity crisis phenomenon. It also affects Christians. The creation of Christian identity is combined with the fact of the resurrection of Christ, giving rise to celebrate the Lord’s Day practice. Sunday Celebrations creates and renews the personal and collective identity of Christians. Cultivation of the day or the cessation points ultimately on the high valorization of the human person, whose decisions and choices related to the responsibility for shaping their own identity.

9

Obchody rocznicy Chopina w roku 1910 a integracja narodowa. Chopin a kultura pamięci

70%

Budrewicz T.

Poznańskie Studia Polonistyczne. Seria Literacka

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2021

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issue 41

175-198

EN

The article presents the events of the celebration of Chopin’s 100th birthday in 1910. The article is based on the accounts published in the daily press of the time. The growth of Chopin’s cult in Polish lands culturally connected the nation divided both politically and administratively between three countries (Austria, Prussia and Russia). Despite disruptions by the police that inhibited the organisation of the celebrations in Poznan and Warsaw, the Polish people treated them as a nation-wide occasion and used that time to integrate. The key events were the 50th anniversary of Chopin’s death (1899) and the 100th anniversary of his birthday (1910). The year 1910 was also the 500th anniversary of the Battle of Grunwald which saw the Poles defeat the Germans. Chopin’s year had immense patriotic meaning and integrated the nation living under foreign rule.

10

Szabat. Odpoczynek formą świętowania

70%

Krawczyk R.

Forum Teologiczne

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2013

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vol. 14

51-65

EN

The author discusses an extremely important problem, namely, the significance of rest in our lives. Nowadays, most people tend to allow little or no time for appropriate and adequate rest in order to maximize their performance and achieve professional goals, which is often done at the expense of their own health. Therefore, the problem of rest, in the biblical sense, deserves special attention. Such an analysis of rest is conducted by the author based on the Israeli Sabbath, which, at present, is a day off work and a holiday. First, the author analyzes the terminology and theological content related to the Sabbath. Then, the theory of the origins and sacralization of the Sabbath is presented. Another important aspect is an attempt to describe the rites and rituals connected with the Sabbath day as a celebration day, and not as an obligation imposed on people. The last part of the work contains the following conclusions about universal inspirations related to the Sabbath: 1. An important aspect of the Old Testament Sabbath (and Christian Sunday) is physical and mental regeneration, which allows people to appreciate the value of their lives and enjoy them during both hard work and the time of rest. 2. Rest has an intrinsic value (a value for its own sake), a health value (physical, mental and spiritual regeneration) and an instrumental value that creates an opportunity to fulfill one’s needs and aspirations. 3. Rest (the Sabbath – Sunday) is a time for family and serves to strengthen both family ties and community relations.

11

“Children’s Week” as one of the activities of the Polish Childcare Committee in the Second Polish Republic

61%

Wróblewska U., Gołko J.

Biuletyn Historii Wychowania

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2018

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issue 38

151-169

PL

The aim of this article is to discuss “the Children’s Week” event organised from 1926 by the Polish Childcare Committee, which was the prototype of today’s Children’s Day and Mother’s Day. This issue has not been the subject of scientific analysis. The aim, meaning and course of “the Children’s Week” in the Second Republic of Poland were analysed based on the interwar sources’ materials. This holiday was one of the social events organised by the Polish Childcare Committee, which, as a body of the Ministry of Labour and Social Care, was responsible for improving health and social conditions of children and teenagers. Therefore, it organised care units for mothers and children, published scientific papers, propagated tasks related to the care of children and teenagers, and organised and conducted exemplary care institutions. “The Children’s Week” was a social event, which aim was to make Poles more interested in the situation of children and teenagers. For seven days the importance of proper care of the youngest children in a rebuilding country was emphasised. Every day was devoted to education or upbringing issues as well as the functioning of schools and social centres. The Children’s Day was on the first day of the event, and the Mother’s Day on the last. “The Children’s Week” in the Second Republic of Poland proceeded in accordance with the programme prepared by the Polish Childcare Committee. Each Voivodeship office tailored the programme to their capabilities and regional conditions. Despite the criticism it attracted, “the Children’s Week” was an extremely important social event, which was supported by pedagogical authorities, among others, Janusz Korczak. Annually, the public attention was focused on childcarerelated issues for seven days. This event was in line with the European trends at that time, in which children’s rights and freedoms were gaining more and more supporters.

12

Fiesta andina. Między sacrum a profanum

61%

Banach M.

Prace Etnograficzne

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2014

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vol. 42

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issue 1

61–78

EN

The time of fiesta is one of the most important events in life of Andean communities (comunidades). Besides its religious function, fiesta is a moment that renews social bonds based on kinship and reciprocity. These bonds have been tying the present day members of the comunidad andina since the pre-Columbian times. The fiesta andina, with all its aspects (the feast in honor of the saints, the liturgical ceremony, and the celebration of the work) can be seen as a kind of a bridge between the sacred and the profane. Th is article is based on the results of field research conducted in 2012/2013 in the area of the Peruvian provinces of Canta and Huarochiri.

13

Dni świąteczne diecezji warmińskiej w XIX wieku

61%

Jodkowski M.

Forum Teologiczne

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2013

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vol. 14

91-102

EN

After the announcement of the papal bull De salute animarum in 1821, apart from the issue of reorganization of the diocese, the state authorities were concerned with the introduction of a general Prussian order of festive days that would be valid in every parish. The task of developing a project of such a list of holidays was assigned to the future Bishop of Trier – Josef von Hommer. He prepared a proposal of ten holidays only. This number was regarded as unsatisfactory by the Catholic bishops of the so-called Old Prussian dioceses. Giving an opinion on the above-mentioned project, the Bishop of Warmia, Joseph Hohenzollern, presented a list of thirteen religious festivals which were to become official state holidays. Regardless of the negotiations in progress, the inhabitants of the Diocese of Warmia in the mid-1930s celebrated Christmas, Easter, two days of Pentecost, New Year, the Ascension Day, the Epiphany, the Purification of the Blessed Virgin Mary, the Annunciation, Saint Adalbert’s Day (Day of Penance), Corpus Christi, Saint Peter and Paul Day, All Saints’ Day, the Immaculate Conception and Saint Andrew the Apostle Day. The order of these festivals, announced as a papal brief in 1788, was approved by King Frederick William II. Other holidays celebrated in the Diocese of Warmia were the so-called “vowed days” (gelobte Tage). They were introduced before the incorporation of Warmia to the Kingdom of Prussia. They usually occurred on weekdays, when no work regarded as menial was done. In some places, the church celebrations were accompanied by a pilgrimage. In 1838, the celebration of the “vowed days” was moved to the Sundays immediately following them.

14

Itinerarium liturgiczne po Rzymie

57%

Pleskaczewska A.

Ruch Biblijny i Liturgiczny

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2012

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vol. 65

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issue 1

EN

The article indicates places connected with appearance of the particular elements of the modern liturgy. It does not treat elements which existed earlier and do not exist at the present time. And so in St. Mary’s Major basilica appear: entrance song, Midnight Mass at Christmas, and procession on February 2; in St. Anastasia’s church the morning Mass at Christmas; in St. Peter’s basilica Mass on Christmas day and celebration of the feast of Exultation of the Cross in the West; in Lateran basilica appears Glory; St. Sebastian’s catacombs explain common celebration of St. Peter’s and St. Paul’s on June 29 and Pantheon initiates solemnity of All Saints.

PL

Artykuł wskazuje miejsca związane z pojawieniem się poszczególnych obrzędów we współczesnej liturgii. Nie ma tu mowy o sprawach, które występowały wcześniej, a obecnie już nie istnieją. I tak w bazylice S. Maria Maggiore pojawia się śpiew na wejście, msza święta o północy Narodzenia Pańskiego oraz procesja 2 lutego; z kościołem św. Anastazji związana jest msza o świcie Narodzenia Pańskiego; bazylika św. Piotra daje początek mszy w dzień Narodzenia Pańskiego i obchodowi święta Podwyższenia Krzyża na Zachodzie; Lateran wskazuje na początki Gloria; katakumby św. Sebastiana wyjaśniają wspólny obchód św. Piotra i św. Pawła 29 czerwca, a Panteon początkuje uroczystość Wszystkich Świętych.

15

Dzień zgromadzenia w islamie a świętowanie chrześcijańskiej niedzieli

51%

Łysik B.

Nurt SVD

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2017

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issue 1

238-255

PL

Artykuł porusza temat świętowania piątku w islamie w porównaniu z chrześcijańskim świętowaniem niedzieli. Zagadnienie to nie jest zbyt często podejmowane w polskojęzycznych opracowaniach. Dzień zgromadzenia, bo tak nazywany jest piątek w Koranie, nie stanowi dnia świątecznego dla wyznawców islamu. Jest to dzień, w którym w godzinach południowych odbywa się wspólna modlitwa w meczecie. W artykule przedstawiono najpierw, czym jest ów dzień zgromadzenia, a następnie omówiono kwestię chrześcijańskiej niedzieli, czyli dnia Pańskiego. W dalszej części opracowania ukazano modlitwę piątkową w islamie i niedzielną celebrację liturgii eucharystycznej u chrześcijan. Kolejnym podjętym zagadnieniem stała się rola przewodnika tych modlitw: w islamie imama, a w chrześcijaństwie kapłana. W końcowej fazie artykułu zasygnalizowane zostało zjawisko ewolucji form świętowania. Szczególnie dotyczy ono obchodzenia niedzieli jako dnia świętego chrześcijan.

EN

There is ever growing vagueness and inaccuracy about Islam, especially in the Western world with its Christian foundations. The article addresses the issue of Muslim Friday Worship in comparison with the Christian celebration of Sunday. Koran prescribes Friday as the Day of Congregation. But it is not a day off for Muslims. They gather together in the mosque at noontime to pray. The opening sections of the article describe the Day of Congregation and the relevant Islamic prayers, and the celebration of the Christian Sunday, called the Lord’s Day. The middle segment presents the place and role of the imam and priest in their respective communities. The closing paragraphs draw the reader’s attention to the evolving nature of the celebrations, especially those of the Christian Sunday.

16

Milenium w administracji gorzowskiej

51%

Wejman G.

Studia Koszalińsko-Kołobrzeskie

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2013

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issue 20

279-300

PL

W ordynariacie gorzowskim uroczystości milenijne miały miejsce 5 i 6 listopada 1966 r. Rozpoczęły się one wieczorem 5 listopada 1966 r. równocześnie w: Szczecinie, Gorzowie Wlkp., Międzyrzeczu i 21 większych parafiach diecezji: Barlinek, Dębno, Dobiegniew, Drezdenko, Kostrzyn, Myślibórz, Piła (parafia św. Antoniego i Świętej Rodziny), Pyrzyce, Słubice, Stargard Szcz. (parafia NMP i św. Jana), Strzelce Krajeńskie, Sulechów, Świebodzin, Wałcz (parafia św. Mikołaja i św. Antoniego), Winnica, Wschowa, Zielona Góra (parafia św. Jadwigi i Najświętszego Zbawiciela). Życzeniem księdza prymasa Polski S. Wyszyńskiego było, aby na szlaku obchodów Tysiąclecia Chrześcijaństwa w Polsce, obok stolic biskupich czy innych predysponowanych do tego miejscowości, znalazły się także 2 parafie ordynariatu gorzowskiego: Kamień Pomorski i Kołobrzeg. Ksiądz prymas odwiedził Kamień Po-morski 1 lipca 1967 r., a Kołobrzeg 2 lipca tegoż roku. Najlepszym ich podsumowaniem są słowa listu bp. Wilhelma Pluta do diecezjan: „Wszyscy Biskupi Goście jednomyślnie ocenili: Gorzowski obchód Milenium był z tych 22 obchodów chyba jednym z najpiękniejszych. A postawa Wasza kazała im orzec: kapłani i wierni diecezji gorzowskiej przekonali nas, że oni tu są u siebie, nie od 21 lat, ale od 1000 lat (…). Księdza prymasa szczególnie ujęła serdeczność, jakiej doznał w domu biskupim, i w spotkaniu się z kapłanami i tłumami wiernych”.

EN

Millennium celebrations in the ordinariate Gorzow took place on 5 and 6 November 1966. It began in the evening November 5, 1966, the same time in Szczecin, Gorzow Wielkopolski, Międzyrzecze and 21 more parishes in the diocese: Barlinek, Debno, Dobiegniew, Drezdenko, Kostrzyń, Mysliborz, Pila (parish of St. Anthony and the Holy Family), Pyrzyce, Slubice, Stargard Szczecinski (parish of St. Mary and St. John), Strzelce Krajeńskie, Sulechów, Swiebodzin, Walcz (parish of St. Nicholas and St. Anthony), Winnica, Wschowa, Zielona Gora (parish of St. Hedwig and the Holy Savior). The desire of Polish Primate S. Wyszynski was that the trail commemoration of the millennium of Christianity in Poland, in addition to bishoprics and other predisposed to this places, there were also two parishes ordinariate of Gorzow: Kamien Pomorski and Kolobrzeg. Primate visited Kamien Pomorski 1 July 1967, and Kolobrzeg July 2 of that year. The best of the summary are the words of the Bishop Wilhelm Pluta to the diocesans: „All the bishops of visitors unanimously appreciated: Gorzow was a celebration of the Millennium of the 22 celebrations perhaps one of the most beautiful. And Your attitude made them decide: the priests and faithful of the Diocese of Gorzow convinced us that they are here at home, not in 21 years, but since 1000 years (...). Primate particularly recognized the warmth with which he was in the bishop's house, and a meeting with the priests and the crowds of the faithful”.

17

Tajemnica sakramentu chrztu w celebracjach liturgicznych 1050-lecia Chrztu Polski w archidiecezji łódzkiej

51%

Litawa K.

Łódzkie Studia Teologiczne

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2017

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vol. 26

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issue 2

21-35

EN

The 1050th Anniversary of the Baptism of Poland became for the faithful a remembrance of their roots as well as their Christian identity. At the same time the anniversary itself became a source of inspirations for the organisation of the program of liturgical and social celebrations in many places of our homeland. An exceptional example of such celebrations was arranged by the Archdiocese of Łódź with its five statio, when the Mystery of Baptism permeated thematically every celebration; each one was dedicated to a specified topic: in Łask – the cult of Mother of God, in Łódź – the Eucharist, in Piotrków Trybunalski – the Decalogue in light of the Law, in Tomaszów Mazowiecki – caritas and the care for the poor, in Konstantynów Łódzki – the martyrologium.

18

Sakrament a celebracja

51%

Moskałyk J.

Teologia w Polsce

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2014

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vol. 8

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issue 2

59-69

PL

Najważniejszym miejscem i źródłem działania sakramentu jest Kościół, który ze swej natury jest przeznaczony do tworzenia prawdziwej przestrzeni zbawczej. W nim Bóg w sposób szczególny ujawnia i udziela siebie przez Chrystusa i Ducha Świętego człowiekowi. Dzięki temu następuje tajemnicze zjednoczenie istoty ludzkiej i boskiej bez naruszenia ich suwerenności. To zespolenie wprowadza w świat ludzki, widzialny i całą doczesność nowy porządek, który stanowić będzie o ich relacyjności zbawczej.

EN

The sacraments of the Church are not only making manifest the victim of the Christ and the favour of the Holy Spirit, but are also calling for the man so that he assumes the positive attitude with regard to the act of their celebration. Since via the entire sacramental-ceremonious event the victim of the Christ is being updated still anew. Community faithful obtaining the participation in the salutary mystery play, receives the privilege of drawing from supernatural gifts. And along with him impulse towards the transformation of one’s earthly activity into the actual value serving the good of the individual and the universal community. In sacraments and the celebration one purpose always becomes apparent, deprived any of the internal opposition and ruling out which consists in bringing the man closer to God. Apart from that carry occurring between two phenomena let overcome the indifference to true spiritual values.

19

Sakrament a celebracja

51%

Moskałyk J.

Teologia w Polsce

|

2014

|

vol. 8

|

issue 2

59-69

EN

The sacraments of the Church are not only making manifest the victim of the Christ and the favour of the Holy Spirit, but are also calling for the man so that he assumes the positive attitude with regard to the act of their celebration. Since via the entire sacramental-ceremonious event the victim of the Christ is being updated still anew. Community faithful obtaining the participation in the salutary mystery play, receives the privilege of drawing from supernatural gifts. And along with him impulse towards the transformation of one’s earthly activity into the actual value serving the good of the individual and the universal community. In sacraments and the celebration one purpose always becomes apparent, deprived any of the internal opposition and ruling out which consists in bringing the man closer to God. Apart from that carry occurring between two phenomena let overcome the indifference to true spiritual values.

PL

Najważniejszym miejscem i źródłem działania sakramentu jest Kościół, który ze swej natury jest przeznaczony do tworzenia prawdziwej przestrzeni zbawczej. W nim Bóg w sposób szczególny ujawnia i udziela siebie przez Chrystusa i Ducha Świętego człowiekowi. Dzięki temu następuje tajemnicze zjednoczenie istoty ludzkiej i boskiej bez naruszenia ich suwerenności. To zespolenie wprowadza w świat ludzki, widzialny i całą doczesność nowy porządek, który stanowić będzie o ich relacyjności zbawczej.

20

Przestępstwo profanacji postaci eucharystycznych w kanonicznym prawie karnym

51%

Zaleski R.

Roczniki Nauk Prawnych

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2016

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vol. 26

|

issue 4

163-182

PL

Najbardziej czcigodnym sakramentem jest Najświętsza Eucharystia, w której sam Chrystus Pan jest obecny, ofiaruje się oraz jest spożywany i dzięki której Kościół ustawicznie żyje i wzrasta. Wierni powinni z największym szacunkiem odnosić się do Najświętszej Eucharystii. Pomimo tego faktu, ludzie dopuszczają się przewinień wobec niej. Artykuł traktuje o jednym przestępstwie wobec Najświętszej Ofiary: profanacji postaci eucharystycznych. Jest to czynność zabroniona. Zgodnie z Kodeksem Prawa Kanonicznego z 1983 r., kto postacie konsekrowane porzuca albo w celu świętokradczym zabiera lub przechowuje, podlega ekskomunice wiążącej mocą samego prawa, zarezerwowanej Stolicy Apostolskiej; duchowny może być ponadto ukarany inną karą, nie wyłączając wydalenia ze stanu duchownego. Krótki opis profanacji znajduje się w normach Kongregacji Nauki Wiary De delictis reservatis. Dokument ten był promulgowany w 2010 r.. W artykule znajdują się szczegółowe opisy sprawcy, czynności wykonawczej, znamion subiektywnych oraz kary za to przestępstwo.

EN

The most August sacrament is the Most Holy Eucharist in which Christ the Lord himself is contained, offered, and received and by which the Church continually lives and grows. The Christian faithful are to hold the Most Holy Eucharist in highest honor. In spite of this fact, people commit crimes against it. The article dealing with one delict against Holy Eucharist: a profanation of the Eucharistic species. It is forbidden act. According to 1983 Code of Canon Law, a person who throws away the consecrated species or takes or retains them for a sacrilegious purpose incurs a latae sententiae excommunication reserved to the Apostolic See; moreover, a cleric can be punished with another penalty, not excluding dismissal from the clerical state. A brief synopsis of profanation is in norms of the Congregation for the Doctrine of the Faith De delictis reservatis. This document was promulgated in 2010. In the article are detailed descriptions of perp, executive function, subjective aspect and punishment for this delict.

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