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EN
The rites can be the vehicles of important elements of content that make them necessary in all ages and all social systems: this content characteristic at the same time also emphasises the social role and function of rites. At this point the world of rites and feasts is connected to the levels of public life, power and politics. Rites and feasts are in constant movement and change. Rites have become a subject attracting multidisciplinary interest with many new approaches. Among the functions of rites it is mainly their expressive, social and renewal role that enables the creation of individual and community identities. Here the rite may be connected with the feast that breaks away from the routine and frame of everyday life and offers the possibility of practising it. The English expressions ‘holiday’ and ‘feast’ reflect the dual nature of the concept: a ‘holy day’, a time of freedom, time that is not controlled, as well as the excesses that accompany such events. It lifts the person celebrating it out of the everyday, weekday routine, and makes them part of this special time. Today we are witnessing the de-sacralisation, fragmentation and individualisation of rites and feasts. Their religious/Christian nature is pushed into the background and new de-sacralised feasts have appeared and are taking shape. Since the turn of the 19th to 20th century national and state days have come to increasingly predominate in the order of feasts and the dominance of civil and ideological celebration can be observed. The religious, state and national days have been shaping and dividing communities since the 19th century. The mobility appearing at all levels of society also opens up a new possibility for integration along which new feasts can appear creating what are now a whole series of local festivals. The social acceptance of the new order of feasts reflects the acceptance of the social order. Science has also become a force shaping identity, celebrating itself and its institutions with the rites of scientific conferences. In this way the feast with its rites can shape religious, national, political, regional and local, group and individual identities.
EN
Zarach Zarachowicz was born in Halicz (now Halych) in 1890. He was the son of Mojsz and Estera neé Eszwowicz, members of the local Karaite community (dzhymat), whose origins reputedly go back to the mid-13th century. In 1915, Zarachowicz left Halicz for Simferopol in the Crimea. This is where he went to a Karaite religious school. After World War II he returned to his home town and, upon securing a source of subsistence (he got a job in the District Court), he engaged in the activity of the Karaite community. In 1919 he was elected member of its board and secretary. He also began to engage in Karaite cultural activities. He was one of the founders, editors and contributors to „Myśl Karaimska”, a scientific, literary and social periodical which appeared in Vilnius from 1924 to 1939. In 1929, Seraj Markowicz Szapszał, the hakham (superior) of the Karaites in Poland, appointed Zarachowicz a junior hazzan in Halicz. The ceremony of presenting the appointment to Karaite clergyman and the new hazzan’s first service took place in the kenesa in Halicz on December 21, 1929. A detailed account of the occasion was preserved in the form of a letter from Halicz hazzan Izaak Abrahamowicz to Szapszał. On this basis it it possible to trace back in detail the course of the solemn, three-hour long service. Many of the actions referred to in it, performed by Karaite clergymen and the faithful gathered in the Halicz house of prayer must have been elements of the liturgy of the Karaite service repeated every Saturday. The solemn service started with a prayer recided by the new hazzan, wearing liturgical dress borrowed from the elder hazzan. Then the elder hazzan ceremoniously took the sacred scrolls of the Torah out of the receptacle called hekhal and read a blessing from them at the request of the new hazzan. Next the young hazzan and his next of kin and the leaders of the local dzhymat were asked to read selected passages from the Scriptures and further blessings. After these readings, which the congregation listened standing up, and after the final blessing of the elder hazzan, the Torah was returned to the hekhal, whereupon the spiritual leader of the Halicz community delivered a sermon focused on this one event, the elevation of a community member to the dignity of hazzan. Next the deed of appointment of Zarach Zarachowicz to the position of hazzan, recorded by the hakham of the Republic of Poland, S. Szapszał, was read out in Hebrew and in Karaim, and was handed to him with a special blessing by the elder hazzan. The congregation next sang religious songs, whereupon a letter of congratulations for the new hazzan was read out, followed by a blessing for Zarachowicz and the whole dzhymat. Finally the elder hazzan read out the usual Saturday blessings. The service was ended by the young hazzan, who took the opportunity to invite the participants to a home reception. Despite his pastoral duties, Zarachowicz continued to be active in the social and cultural field. Among other things, he became a member of the board of the Society of of Friends of Karaite History and Literature, set up in Vilnius, and was also member of the editorial board of the periodical „Myśl Karaimska”. He also published his articles in the Karaim-language periodical „Karaj Awazy” (Głos Karaima) published in Łuck. In 1933 he was elected member of the Board of the Karaim Denominational Group in Halicz and around the end of that year he acted as senior hazzan in Halicz. In 1938, he received a Silver Cross of Merit for his work for the benefit of the Karaite Religious Union of the Republic of Poland. Unfortunately, there are no accounts of hazzan Zarachowicz’s fate during World War II; similarly, little is known about his post-war years, other than that he continued to work in the Halicz court as clerk. However, he was persecuted by the Soviet authorities for holding the office of a Karaite clergyman. The pressure exerted on him proved too strong. On December 11, 1952 he took his life by plunging into the Dniester, leaving a wife and three children, two daughters and a son. Presumably already after her mother’s death, Zarachowicz’s daughter Ada donated his father’s book collection to the Karaite library in Eupatoria in the Crimea. This article is a contribution to the study of the history of Halicz dzhymat, as well as of Karaite religious rites. The fact that Polish hakham decided to appoint a hazzan in Halicz, despite the fact that another cleric was already holding office there, which could attest to the demographic growth of the local community, resulting in a growth of burdens on the officers of the local community.
Studia theologica
|
2004
|
vol. 6
|
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.
Studia theologica
|
2004
|
vol. 6
|
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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