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EN
This article is an attempt to interpret volume of poetry Białe krzesła of Krystyna Dąbrowska. The focus of the author is a category of ordinary life and aspiration to the epiphany of truth. Recovery of beauty, goodness and truth in what trivial and commonplace done through specific paradox. Namely, the more trivial appears as a gateway or a transitional stage, the more it becomes the way to spiritual values. Beauty, goodness and truth no longer have their explicit and authentic representation in the present. What we can do, is, negatively, evaluate our distance from the prototype classicism of harmonie, or positive, recover naivety see and hear the primordial harmony in the secondary, mediated manner by the hermeneutical interpretation.
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EN
The aim of the article is to present chaplaincy in the light of canon law. The first part depicts the concept of a chaplain. The second part elaborates on the chaplain’s rights and duties and the third part is dedicated to the dismissal of the chaplain. The article ends with a summary and references.
PL
Celem artykułu jest ukazanie zagadnienia urzędu kapelana w aspekcie prawa kanonicznego. W jego pierwszej części przedstawiono kwestię pojęcia kapelana. W drugiej części ukazano uprawnienia i obowiązki kapelana, natomiast część trzecia została poświęcona zagadnieniu usunięcia kapelana. Całość artykułu kończy podsumowanie i bibliografia.
EN
The Charismatic Renewal movement, in whose wake a number of evangelizing communities of prayer and new religious congregations have appeared, is nowadays identified with what is unusual – with extraordinary forms of devotion and the like phenomena. The author reminds us that 50 years ago, which is exactly when the movement began to unfold, it was perceived as one of the most significant signs of the New Pentecost, or the Holy Spirit’s intensified work in our times. Paul VI and the subsequent popes pointed to the Holy Spirit’s “intensified activity”, deeming Him to be the Reviver of the Church and the Font of the world’s new life. Alas, the mighty presence in question, as well as the Holy Spirit’s intensified activity in the Church, have been overshadowed by, on the one hand, ever-increasing focus on the part of the members of the movement under scrutiny on what in the first place satisfies the needs of people, i.e. healing and unusual phenomena; and, on the other hand, by the excessive scepticism of theologians and pastors, who for the 50 years of the Renewal existence have not equipped the faithful, unable to tell the essence from the unusualness, with their theological reflection. The author pays attention to the fact that the categories of “ordinary” and “extraordinary” with regard to the New Pentecost do not put anything in order, but, subjective as they are, they hinder the theological reflection itself. Thus, he suggests that we focus on the diff erentiation of what is the Holy Spirit’s gift from what is man’s creation. In the article he compares from this point of view two “ordinary” areas of the Holy Spirit’s activity – the baptism in the Holy Spirit and contemplative prayer. By doing so, Guzowski proves that the emphasis on the person of the Holy Spirit and His work of sanctification allows us to tell the essence of the New Pentecost from secondary issues.
Annales Canonici
|
2022
|
vol. 18
|
issue 1
85-99
EN
The aim of the article is to show places in Rome in which marriage can be contracted in a legally binding way in the light of the current Italian civil law and the canon law, especially the particular law. In the capital of Italy as well as across the country, marriage ceremonies are no longer exclusively celebrated in churches: for the first time in 2018 the percentage of civil marriages without any religious elements was higher than of those which were celebrated in a religious form. Apart from those changes, there is a worldwide trend which tends to be promoted and can be observed also in Italy where marriages are contracted outside of the registry office and church, for example outdoors, in a palace or a castle which are in the vicinity of restaurants or in restaurants. However, looking both at the civil and canon law regulations, Rome precisely defines where marriage can be contracted and it is currently not possible to contract a marriage at an Olympic stadium or in the Colosseum – not only from the point of view of the canon law but also the civil regulations.
PL
Celem artykułu jest udzielenie odpowiedzi na pytanie, gdzie w Rzymie w sposób ważny z punktu widzenia prawa cywilnego, jak i prawa kanonicznego można zawrzeć małżeństwo. Zauważa się bowiem ogólnoświatową tendencję do wybierania na miejsca zawierania małżeństw pleneru lub takich obiektów jak zamek, pałac czy innych szczególnych dla nupturientów miejsc, charakteryzujących się np. bliskością restauracji. Ponadto zmienia się także prawny sposób zawierania małżeństw. Po raz pierwszy w 2018 roku we Włoszech w ujęciu procentowym zawarto więcej małżeństw cywilnych aniżeli kościelnych. Patrząc jednak na obowiązujące przepisy, które w sposób precyzyjny określają miejsce celebracji ślubu w Rzymie, widzimy, że obecnie nie jest możliwe zawarcie małżeństwa na stadionie olimpijskim czy w Koloseum nie tylko z punktu widzenia prawa kanonicznego, ale i od strony przepisów prawa cywilnego.
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