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1

Profanacja miejsc świętych jako przykład obrazy uczuć religijnych

100%
Saj M.
Studia Pastoralne
|
2023
|
vol. 19
22-28
EN
The article presents the definition of holy places in accordance with the norms of the Code of Canon Law of 1983. Next, it deals with the cases of their desecration. Further reflections are focused on the way of restoring the sacral character of a desecrated place dedicated to divine worship. The aim of the presentation was to show desecration as an example of defamation concerning religious feelings of believers.
2

Być „niepowołanym odbiorcą”…

63%
Ługowska J.
Rocznik Antropologii Historii
|
2017
|
issue 10, Antropologia - folklor - historia
71–85
XX
The scientific interests of Piotr Kowalski, a literary scholar, folklorist, and cultural researcher, include the phenomena and specific events that impose on the researcher the status of an "unintended" or at least "non-specific" recipient. The multi-layered, erudite treatise Prośba do Pana Boga. Rzecz o gestach wotywnych (A Plea to God: Topics in Votive Gestures) originates from a discreet observation by the scholar of a specific ritual, where the faithful write in the book laid out by the altar of Our Lady of Opole their pleas and intentions of a private, often intimate nature. An attempt made by the author to outline the origin of this phenomenon, its cultural functions, and historical and contemporary contexts, illustrates a certain type of scientific reasoning, whose logic leads from observation of "strangeness" or "marginality" of the analysed event or behaviour (along with the accompanying texts) to its placement in the mainstream of culture. This is done by disclosing certain, usually secret, patterns and behaviours related to universal human needs, used in single communication acts. Consequently, cognitive distance accompanying all scientific activities, including the field of cultural studies, may become significantly reduced as a result of the use of explanatory procedures and location of the examined phenomena on the timeline, but it is never completely eliminated. Kowalski repeatedly emphasises that a scientist always exists "next to" the subject of research, often in the role of an "unintended recipient". It seems important that this distance is closely connected with a typically humanistic interest in the rich and diverse human world of meanings and values, in which nothing is obvious.
3
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Hieronymi Epistula XLVI: Paulae et Eustochiae ad Marcellam - De locis sanctis. Commentario IV. Continuazione

63%
Donati A.
Vox Patrum
|
2007
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vol. 50
345-372
PL
Komentarz do 46. Listu św. Hieronima o miejscach świętych.
EN
Commentary to the 46th letter of St. Jerome about the holy places.
4

"Hiied vee veerel". Pärimuse ja maastiku kujundikeelest looduslikes pühapaikades

63%
Remmel M.-A.
Mäetagused
|
2022
|
vol. 83
163-210
EN
In addition to religious content layers, the word hiis (holy grove) seems to express also certain features of a natural landscape. The article discusses the issues concerned with the location of hiis areas as well as their meaning. There are signs of links between ‘holy’ and ‘hiis’ that can be traced in the toponymy observed in both lore and maps, although it is not always that place lore or placenames have survived in written form until today. The main emphasis in the article is placed on the water element related to holy groves, waterbodies and springs as well as wetlands. Often the holy grove is situated at a watershed or headspring, next to springs, the mouth of a river or a stream, a (former) larger waterbody or karst area. Water connects many places, and holy places can often be found in the marginal areas or junctions of waterbodies. In the case of water and presumably also holy places, place lore seems to consider as essential the ability to move in different ways and change the shape – this is reflected, for example, in legends about travelling nature objects as indicators of holiness. On occasion, the hiis areas mark natural reservoirs of clean groundwater; this is essential to acknowledge as the issue of water still occupies a crucial role among other environmental problems. So the stereotype of hiis as a holy grove, so-called Taara oak grove, embodies remarkably broader possibilities for interpreting the holiness of places in today’s context, for valuing these places and protecting them both culturally and environmentally.
5
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Uświęcające zadanie Kościoła w Kodeksie Prawa Kanonicznego z 1983 roku. Wybrane aspekty

63%
Kamiński K.
Biuletyn Stowarzyszenia Absolwentów i Przyjaciół Wydziału Prawa Katolickiego Uniwersytetu Lubelskiego
|
2021
|
vol. 16
|
issue 18 (1)
113-123
EN
The Church, in accordance with the command of its Founder – on the basis of the conciliar teaching – uninterruptedly carries out the pastoral mission by means of three closely related tasks: teaching, sanctifying and governing. The task of sanctification is legally regulated in the 1983 Code of Canon Law in Book IV, Canons 834-1253. These are divided into three parts, which deal with: the sacraments, the other acts of divine worship, and holy places and times. The Church’s sanctifying task is expressed primarily in liturgical worship, in which the sacraments have the most prominent place. The legislator has limited himself to indicate the conditions required for the validity and decency of the functions and acts necessary for the exercise of divine worship, to determine the matter and form in the celebration of the sacraments and sacramentals, as well as the necessary moral and legal rules relating to ministers, in order to ensure their proper celebration and administration in the field of the ministry of sanctification. In fulfilling the vocation to holiness, every believer is obliged to participate in the task of sanctification. Bishops, assisted by presbyters and deacons, play a central role. The laypeople also participate in the ministry of sanctification by fulfilling their Christian duties.
PL
Kościół zgodnie z poleceniem swojego Założyciela – na podstawie nauczania soborowego – nieprzerwanie realizuje misję pasterską za pomocą trzech ściśle powiązanych ze sobą zadań: nauczania, uświęcania i rządzenia. Zadanie uświęcania zostało prawnie uregulowane w Kodeks Prawa Kanonicznego z 1983 roku w IV księdze, w kan. 834-1253. Dzielą się one na trzy części, które dotyczą: sakramentów, pozostałych aktów kultu Bożego oraz miejsc i czasów świętych. Uświęcające zadanie Kościoła wyraża się przede wszystkim w liturgicznym kulcie, w którym najistotniejsze miejsce stanowią sakramenty. Prawodawca ograniczył się do wskazania warunków wymaganych do ważności oraz godziwości funkcji i aktów potrzebnych przy realizacji kultu Bożego, do określenia materii i formy w sprawowaniu sakramentów i sakramentaliów oraz koniecznych zasad moralno-prawnych odnoszących się do szafarzy, celem właściwego ich sprawowania oraz szafowania w zakresie posługi uświęcania. Wypełniając powołanie do świętości, każdy wierny zobowiązany jest do uczestnictwa w zadaniu uświęcania. Główną rolę odgrywają w nim biskupi, których wspomagają prezbiterzy i diakoni. Również wierni świeccy uczestniczą w posłudze uświęcenia przez spełnianie obowiązków chrześcijańskich.
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