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1

Refleksja pastoralnoetologiczna nad planowaniem duszpasterskim

100%
Ostrowski M.
Studia Pastoralne
|
2022
|
vol. 18
148-159
EN
The article discusses the theological basis for planned action in pastoral care. He sees the source of planning in God’s plan of salvation as reflected in the biblical texts. He compares the meaning of planning in the Church with planning in the secular sphere, pointing out similarities and fundamental differences. Pastoral planning is a facilitator for receiving God’s grace. In the first place, it is a help in leading the Church to salvation. In the last paragraph, the author presents selected examples of pastoral planning.
2

Obraz kapłana w wypowiedziach wybranych grup katechizowanej młodzieży (studium porównawcze)

88%
Zellma A.
Studia Pastoralne
|
2010
|
vol. 6
87-103
EN
In the Year for Priests, it is the person of a priest that arouses the interest of theologians, sociologists and publicists. The following article aims to present the opinions of catechized youth from two randomly selected secondary schools (in Olsztyn and in Wodzisław Śląski). The data collected in diagnostic research have a preliminary diagnostic value since they only describe the tendencies related to the youth’s perception of the priest and attitudes to the tasks and function performed by the priest not only in the Church but also in teenagers’ lives. It was noted that opinions of respondents from Olsztyn and Wodzisław Śląski were fairly similar. Occasionally, different attitudes were observed but only in the case of some specific categories. The students’ answers were in line with the teachings of the Church. An influence of social opinion was also noticed. The views on religious education proved surprising. Negative opinions prevailed; many students stressed that religious education did not reflect the truth about priestly vocation. Apart from that, regardless of the school type and place of residence, the students suggested that more discussions on priesthood be introduced, alongside with organizing meetings with priests and presenting audiovisual materials depicting priests devoted to God and man. Moreover, they expected testimony of faith on the part of priests and their readiness to serve and help other people.
3
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The Lima Process on Baptism, Eucharist and Ministry - Points of Orientation and Chances for Realisation after 30 Years

88%
Link H.-G.
Roczniki Teologii Ekumenicznej
|
2012
|
vol. 4(59)
61-78
EN
Abstract After 30 years of the event of Lima, there are still many important points of orientation and exciting chances for realisation of proposals from the past for ecumenism. The presentation examines what are chances and possibilities of the ecumenical circles regarding Lima Process after 30 years. Author states that the best thing for Churches is to sit together in ecumenical circles at many levels of Church life re-reading the actual Lima texts on Baptism, Eucharist and Ministry and asking each other in the light of the developments already accomplished in the last thirty years, which points of orientation might be especially relevant and which chances for realisation are realistic for us now in our given situation of today.
4
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The Lima Process on Baptism, Eucharist and Ministry - Points of Orientation and Chances for Realisation after 30 Years

88%
Link H.-G.
Roczniki Teologii Ekumenicznej
|
2012
|
vol. 4
61-78
EN
After 30 years of the event of Lima, there are still many important points of orientation and exciting chances for realisation of proposals from the past for ecumenism. The presentation examines what are chances and possibilities of the ecumenical circles regarding Lima Process after 30 years. Author states that the best thing for Churches is to sit together in ecumenical circles at many levels of Church life re-reading the actual Lima texts on Baptism, Eucharist and Ministry and asking each other in the light of the developments already accomplished in the last thirty years, which points of orientation might be especially relevant and which chances for realisation are realistic for us now in our given situation of today.
5

Participatio actuosa w liturgii przed Soborem Watykańskim II i po nim. Zarys problematyki

75%
Żądło A.
Studia Pastoralne
|
2016
|
vol. 12
15-35
EN
The above titled article is dedicated to one of the most important issues to which the second Vatican Council devoted its attention and work. It is in it namely the issue of the participation of the faithful in liturgical celebrations. Among the council’s descriptions of that participation are such adjectives as conscious, fruitful, full, communal, pious and easy. Most often, however, as many as fourteen times, the council states that participation (participatio) of all in the liturgy, it should be „active” (actuosa). The form of the liturgy with the active involvement of all participants originates from earliest Christianity. Over time, the situation in this field, as in many other areas of life and the Church’s missionary commitment, have become increasingly hampered by prejudice, until finally, under the influence of various factors (such as the process of the clericalization of the liturgy, the absolute use of the Latin language, assigning Gregorian chant to the liturgy, et al.) was brought to an almost complete collapse, meaning the disappearance of the participation of the faithful in the liturgy. What was called for, was not a liturgical movement, which over nearly 100 years (from the mid-nineteenth to mid-twentieth century) prepared fertile ground for a return to the source – which in the case of the liturgy means a return to the performance of the liturgy as a dialogue and the active participation of all, and not only of the clergy and select liturgical ministers. Certainly much in this matter remains to be done, however, inspired by Vatican II, liturgical reform has already put firmly in motion the process of a mature understanding of the parish community liturgical celebrations, as well as a competent engagement in them, by participating in the course of relevant activities, ministries, and engaging in liturgical singing.
6
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Služba lektora ve všeobecném zákonodárství latinské církve

63%
Słowikowska A.
Studia theologica
|
2018
|
vol. 3
99-116
EN
Lectors were known in the Church from the its very beginning. They were included in the clerical state in the third century. Pope Caius listed them among the hierarchy of the Church. Pope Siricius later described the rules associated with stages and levels ascending to Holy Orders indicating that the lectorship is one of the routes towards priesthood. In terms of the liturgical aspect, these decisions were confirmed by the Roman-Germanic Pontifical of the tenth century which established the same structure of rite of the lector’s order as that of other minor orders. The lector ceased to be a minor order in 1972 under the Ministeria quaedam by Pope Paul VI. The Pope decided that a lector would be called a ‘ministry’ from then on. Although for men, it was not solely reserved for those candidates preparing for Holy Orders. The Pope’s disposition was included in the 1983 Code of Canon Law. The lector’s main task is the ministry of the Word of God during the liturgy.
7
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Los «ministerios laicales» y la colaboración de los laicos en la función pastoral

63%
Fuentes J. A.
The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II
|
2012
|
vol. 2
|
issue 2
PL
The activity of the laity in aid of or substitution for the ministry of the clergy has become increasingly common in the Church. Citing various factual explanations, this article shows the growth of lay ministry from the 1950’s up until today. The doctrinal and normative determinations which the Hierarchy has made, since 1983, have established more precise and effective guidelines for these ministerial tasks. The author summarizes the most important normative documents on this subject, in particular, the Instr. Ecclesiae de mysterio. This text raises a variety of practical issues, including the duty of giving the ministerial works of the laity an adequate financial remuneration. Finally, it offers guidelines for the effective development of lay collaboration in the pastoral ministry.
8
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Posługi świeckich w liturgii słowa podczas Mszy św. w dziejach Kościoła

63%
Pałęcki W.
Liturgia Sacra. Liturgia - Musica - Ars
|
2022
|
vol. 60
|
issue 2
29-54
EN
By its nature the liturgy requires the involvement of numerous persons in its celebration. Vatican Council II’s Constitution on the Sacred Liturgy notes that, “In liturgical celebrations each person, minister or layman, who has an office to perform, should do all of, but only, those parts which pertain to his office by the nature of the rite and the principles of liturgy” (SC 28). From the perspective of the many years since the promulgation of this conciliar constitution, this encouragement is still valid, all the more so because for many centuries the celebration of the liturgy had been clericalized and the lay faithful had become merely an audience. Pope Paul VI in his motu proprio Ministeria Quaedam, and especially Pope Francis in his motu proprio Spiritus Domini, again drew attention to the ministry of the liturgy of the word, admitting also women to this service. The purpose of this article is to show the significance and role of persons carrying out ministries during the Liturgy of the Word at Holy Mass in terms of the history of the Church. Beginning with St. Justin, through the Fathers of the Church, the decrees of Councils and Synods, the place of lector and cantor performing their duties in the Mass is presented. It is noted that persons performing the ministry of lector in the first three centuries were primarily lay people. It was only from the time of Pope Siricius that office of lector became one of the stages of receiving higher orders. In this manner the carrying out of the function became clericalized. The office of cantor in the East also came to be included in the clerical state quite early on. The clericalization of performing these functions was sealed by the custom of establishing lectors and cantors in the form of holy orders. This state of affairs did not change until after Vatican Council II.
PL
Liturgia ze swej natury domaga się zaangażowania wielu osób podczas jej sprawowania. W Konstytucji o liturgii świętej Soboru Watykańskiego II zaznaczono, że: „W odprawianiu liturgii każdy spełniający swą funkcję, czy to duchowny, czy świecki, powinien czynić tylko to i wszystko to, co należy do niego z natury rzeczy i na mocy przepisów liturgicznych” (KL 28). Z perspektywy wielu lat od ogłoszenia konstytucji soborowej zachęta ta jest ciągle aktualna, tym bardziej, że przez wiele wieków celebracja liturgii była sklerykalizowana, a wierni świeccy stali się wyłącznie słuchaczami. Na nowo na posługę podczas liturgii słowa zwrócił uwagę papież Paweł VI w motu proprio Ministeria quaedam, a zwłaszcza papież Franciszek w motu proprio Spiritus Domini, dopuszczając do tej posługi również kobiety. Celem niniejszego artykułu jest ukazanie znaczenia i roli osób pełniących posługi podczas liturgii słowa we Mszy św. z perspektywy historii liturgii. Począwszy od św. Justyna, poprzez ojców Kościoła, rozporządzenia soborów i synodów przedstawiono miejsce lektorów i psałterzystów pełniących swoją w czasie Mszy św. Podkreślono, że osoby pełniące posługę lektorów w trzech pierwszych wiekach były przede wszystkim osobami świeckimi. Dopiero od papieża Syrycjusza, lektorat stał jednym ze stopni do otrzymania święceń wyższych. W ten sposób doszło do sklerykalizowania pełnienia tej funkcji. Również psałterzystów na Wschodzie dość wcześnie zaliczano do stanu duchownego. Klerykalizację pełnionych funkcji przypieczętował zwyczaj ustanawiania lektorów i psałterzystów w formie święceń. Stan ten został zmieniony dopiero po Soborze Watykańskim II.
9
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Los «ministerios laicales» y la colaboración de los laicos en la función pastoral

63%
Fuentes J. A.
The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II
|
2012
|
vol. 2
|
issue 2
163-191
EN
The activity of the laity in aid of or substitution for the ministry of the clergy has become increasingly common in the Church. Citing various factual explanations, this article shows the growth of lay ministry from the 1950’s up until today. The doctrinal and normative determinations which the Hierarchy has made, since 1983, have established more precise and effective guidelines for these ministerial tasks. The author summarizes the most important normative documents on this subject, in particular, the Instr. Ecclesiae de mysterio. This text raises a variety of practical issues, including the duty of giving the ministerial works of the laity an adequate financial remuneration. Finally, it offers guidelines for the effective development of lay collaboration in the pastoral ministry.
10
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Posługiwanie biskupów, prezbiterów i diakonów w pismach Ojców Kościoła do V wieku

51%
Krakowiak C.
Vox Patrum
|
2008
|
vol. 52
|
issue 1
513-530
EN
L’autore di quest’articolo richiama la nostra attenzione sulla terminologia che si usava per descrivere il servizio dei superiori istituiti dagli Apostoli nelle prime comunita cristiane: episcopi, presbiteri, diaconi, praepositi. All'inizio non si usavano le parole hiereus e sacerdos. Tale terminologia appare gia in Didache e, poi, negli scritti dei Padri della Chiesa sia nelPOriente che nelPOccidente: da Clemente Romano, Ignazio da Antiochia, Policarpo, Clemente d’Alessandria, Cipriano, Ippolito Romano, Origene, Giovanni Crisostomo, Ambrogio, Agostino. II servizio di „superiori della Chiesa” consisteva nella predicazione del Vangelo, nella celebrazione di liturgie e nella guida di tutta la vita religiosa della comunita e di disciplina secondo le regole della Chiesa. In questo periodo si forma l'ordo clericorum nel quale si entrava tramite l'ordinazione (ordinatio episcopi, presbiteri, diaconi). Con i vescovi che erano al giuda delle Chiese locali, nell'adempimento alla loro missione, collaboravano presbiteri e diaconi, formando il consiglio ecclesiale. I chierici di gradi inferiori (ordines minores) erano al servizio di vescovi e di tutta la comunita dei credenti.
11
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Prawno-liturgiczne konsekwencje zmiany brzmienia kan. 230 § 1 Kodeksu Prawa Kanonicznego z 1983 roku. Geneza dopuszczenia kobiet do podjęcia na stałe posługi lektoratu i akolitatu w świetle motu proprio "Spiritus Domini"

51%
Bartocha W.
Liturgia Sacra. Liturgia - Musica - Ars
|
2022
|
vol. 60
|
issue 2
55-73
EN
The article explains what the amendment made to canon 230 § 1 of the 1983 Code of Canon Law by Pope Francis under the motu proprio Spiritus Domini consists of. As a result of this amendment, women have been allowed to take up the permanent ministry of a lector and acolyte in the Roman Catholic Church. In his study, the author begins by showing the essence of the reform of the minor orders by Pope Paul VI with the issuance of the apostolic letter motu proprio Ministeria guaedam of August 15, 1972. He then discusses the historical, theological and pastoral criteria behind the change introduced in the code legislation regarding the implementation of the liturgical ministry of the lectorate and acolyte. Pope Francis, through the motu proprio Spiritus Domini, brings to maturity the process of reform begun in 1972 by Paul VI and makes an important systematization on the level of terminology and more visibly highlights the lay nature of the ministries based on baptism and confirmation, intended for ecclesial service.  
PL
Artykuł wyjaśnia na czym polega zmiana wprowadzona w kan. 230 § 1 Kodeksu Prawa Kanonicznego z 1983 roku przez papieża Franciszka na mocy motu proprio Spiritus Domini. W wyniku tej nowelizacji kobiety zostały dopuszczone do podjęcia na stałe posługi lektora i akolity w Kościele rzymskokatolickim. Autor w swoich rozważaniach wychodzi od ukazania istoty reformy święceń niższych, jaką przeprowadził papież Paweł VI wydając list apostolski motu proprio Ministeria guaedam z 15 sierpnia 1972 roku. Następnie omawia kryteria historyczne, teologiczne i pastoralne stojące u podstaw zmiany wprowadzonej w prawodawstwie kodeksowym jeśli chodzi  o realizację liturgicznej posługi lektoratu i akolitatu. Papież Franciszek poprzez motu proprio Spiritus Domini doprowadza do dojrzałości proces reformy rozpoczętej w 1972 roku przez Pawła VI i dokonuje ważnej systematyzacji na płaszczyźnie terminologii oraz w sposób bardziej widoczny uwypukla świecki charakter posług opartych na chrzcie i bierzmowaniu, przeznaczonych do służby kościelnej.
12
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Posługi liturgiczne świeckich w posoborowym prawodawstwie polskim

38%
Dyduch J.
Ruch Biblijny i Liturgiczny
|
2011
|
vol. 64
|
issue 1
EN
The Second Vatican Council raised the status of the lay Christian faithful by organizing their participation in the common priesthood of the faithful. Taking these indications, the conciliar legislation and decrees of the Bishops’ Conference of Poland admitted the laity to liturgical ministries: lay people can be admitted on a stable basis to the ministries of lector, acolyte and extraordinary ministry of Holy Communion. Performing cited ministries in decrees of the Bishops’ Conference of Poland is granted only to men.
PL
Sobór Watykański II dowartościował wiernych świeckich także przez przypomnienie i uporządkowanie nauczania o ich uczestnictwie w posłudze kapłańsko-uświęcającej. Podejmując te wskazania soborowe prawodawstwo powszechne i prawodawstwo polskie dopuściło świeckich do posług liturgicznych. Szczególne znaczenie ma przyznanie im prawa do stałych posług lektoratu i akolitatu oraz spełniania funkcji nadzwyczajnego szafarza komunii świętej. Spełnianie przywołanych posług i funkcji w prawodawstwie polskim przyznano tylko mężczyznom.
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