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zgłoszone przez pracowników wyjątki w zwykłych terminach konsultacji:

ks. R. Dappa: 15.11 (piątek) w godz. 9.30-10.15

M. Gwóźdź: odwołane do 22.11. (L4)

M. Kozubek: 14.12., godz. 15:30-17:00 (zamiast 10.12.)

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M. Gwóźdź: odwołane do 22.11. (L4)

A. Kłos-Skrzypczak: 14.11. zajęcia dla NoR rok I i III - odwołane.

Studia Pastoralne
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szukane wyrażenie: "Eucharystia" | znaleziono 15 opisów(-y) | strona: 1 spośród: 2


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autor: Migut, B.

tytuł: Wspólny udział małżonków w Eucharystii

Studia Pastoralne 5 (2009) 95-111

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słowa kluczowe: teologia pastoralnamałżeństworodzinaEucharystia

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THE COMMON PARTICIPATION OF SPOUSES IN THE EUCHARIST.
Summary
This article refers first to the Church’s recent teaching on the Eucharist and the sacrament of matrimony, and second shows a close relation between the two sacraments and the principle of participation of spouses in the Eucharist. The principles issue from the very essence of the Holy Mass and its structure. They are also dictated by the sacramental bond that ties spouses. The bond between the Eucharist and matrimony issues from their reference to the mystery of Christ. Both the sacraments are signs of Christ’s mystery; the Eucharist makes the whole of Christ’s mystery present, and matrimony is a sign of Christ’s mystery as a mystery of the nuptials, that is the revelation of the Father’s love towards the Church and of the Church’s voluntary resignation to the Father in Jesus Christ. It is a sign of Christ’s mystery, interpreted as a sign of the unity of God and people, and first of all a sign of Christ’s love towards the Church. Marriage as a covenant between a man and a woman in God is revived, or is constantly reborn, by the spouses’ participation in the sacrament of the altar. Moreover, the bond between matrimony and the Eucharist is inscribed in the bond between the Church and the Eucharist.



autor: Paliński, J.

tytuł: Pobożność eucharystyczna dzisiaj

Studia Pastoralne 1 (2005) 143-157

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słowa kluczowe: pobożność eucharystycznaadoracjaEucharystia

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EUCHARISTISCHE FRÖMMIGKEIT HEUTE
Johannes Paul II schreibt: "Jedes Bemühen um Heiligkeit […] muss die notwendige Kraft aus dem eucha-ristischen Mysterium beziehen und auf dieses Mysterium als ihren Höhepunkt hingeordnet sein" (EdE 60). Ist die Eucharistie heute noch eine Quelle der eucharistischen Frömmigkeit?
Diese Frömmigkeit entwickelte sich im Laufe der Geschichte und dauert bis heute, aber się ergab sich nicht im-mer aus einem guten Verständnis der Eucharistie. Die heutige eucharistische Frömmigkeit bringt das Vaticanum II mit der Lehre von der Eucharistie. "Das eucharistische Mysterium - Opfer, Gegenwart, Mahl - darf nicht verkürzt und nicht verzweckt werden. Man muss es in seiner Fülle leben" (EdE 61). Diese Lehre ist das Fundament dieser Frömmigkeit. Się ist eine trinitarische, ecclesiologische, sakramentale, gemeinschaftliche aber auch persönliche Frömmigkeit.
Sie besteht aus folgenden Elementen: Glaube an die Heilstat Jesu Christi, die in der Eucharistie vergegenwärtig wird, Verständnis und Erleben des Paschamysteriums, Mitarbeit mit Christus, Hören und Aufnehmen von Gottes Wort, Dankbarkeit Jesus gegenüber für seine Gabe, Teilnahme an der Hl. Kommunion, Kult der Eucharistie außerhalb der Messe. Die eucharistische Frömmigkeit braucht deswegen eine gute liturgische Formation und das "Staunen" über die Eucharistie (EdE 6).



autor: Prijatelj, E.

tytuł: Kapłan ze znamieniem posługi

Studia Pastoralne 6 (2010) 46-55

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słowa kluczowe: Duch ŚwiętyEucharystiakapłaństwopojednanieposługaświętośćuzdrowieniaznak

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A PRIEST WITH THE SEAL OF HIS MINISTRY OF SERVICE.
Summary
The relation of the priest to Jesus Christ, and in him to his Church, is found in the very being of the priest by virtue of his sacramental consecration and in his ministry. The priest, who reflects his Lord, Jesus Christ is the servant of Christ present in the Church as mystery, communion and mission. Thus, by his very nature and sacramental mission, the priest appears in the structure of the Church as a sign of the absolute priority and gratuitousness of the grace given to the Church by the risen Christ. Through the ministerial priesthood the Church becomes aware in faith that her being comes not from herself but from the grace of Christ in the Holy Spirit. Each priest, whether diocesan or religious, is united to the other members of this presbyterate on the basis of the sacrament of holy orders and by particular bonds of apostolic charity, ministry and fraternity All priests in fact, whether diocesan or religious, share in the one priesthood of Christ the head and shepherd. Finally, because their role and task within the Church do not replace but promote the baptismal priesthood of the entire People of God, leading it to its full ecclesial realization, priests have a positive and helping relationship to the whole community. They have to recognize and uphold the dignity of the ecclesial community serving the sacraments and helping faithfully the given people.



autor: Rak, B.

tytuł: Eucharystia źródłem nadziei w przesłaniu Jana Pawła II

Studia Pastoralne 6 (2010) 288-303

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słowa kluczowe: Jan Paweł IIEucharystianadzieja

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DIE EUCHARISTIE ALS QUELLE DER HOFFNUNG IN DER BOTSCHAFT JOHANNES PAUL DES II.



autor: Rusiecki, T.

tytuł: Eucharystia pokarmem na życie

Studia Pastoralne 1 (2005) 233-236

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słowa kluczowe: Eucharystiapobożność eucharystyczna

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EUCHARISTIE - NAHRUNG FÜR DAS LEBEN



autor: Sobeczko, H.J.

tytuł: Z problematyki teologiczno-pastoralnej sakramentu bierzmowania

Studia Pastoralne 4 (2008) 29-40

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słowa kluczowe: bierzmowaniechrzestEucharystiasakramenty wtajemniczenia chrześcijańskiegowiek kandydatów do bierzmowania

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VON DER THEOLOGISCH-PASTORALEN PROBLEMATIK DER FIRMUNG.
Zusammenfassung
Die sakramentale Pastoralpraxis hat sich im Laufe der Jahrhunderte geändert und nahm verschiedene Formen an. Es betrifft auch das Firmsakrament, vor dem die letzte konziliare Liturgiereform relativ große theologische und pastorale Aufgaben gestellt hat. Es scheint, dass die theologische ReflexionbezüglichderFirmungbisherkeinevollständigeundvertiefte Erörterung bekommen hat. Es gibt da viele Ungewissheiten und Unklarheiten. Das beeinflusstdiepastoralePraxis,dieoftdertheologischenReflexionvoranging.DiePraxis hat sehr häufigdietheologischenKonzeptionenerzwungenunderfordert,undessollte eigentlich umgekehrt sein.
Im vorliegenden Aufsatz wurden die konziliaren theologischen Grundzüge des Firmsakramentes und deren verschiedener pastoral-liturgischen Konsequenzen dargestellt. Eine der theologischen Hauptwahrheiten ist der enge Zusammenhang der Firmung mit den anderen Initiationssakramenten (Taufe und Eucharistie). In der Lehre und Praxis darf man sie nie trennen. Die pastoralen Konsequenzen sind folgende: die Reihenfolge der Spendung dieser Sakramente, das optimale Alter der Firmkandidaten, die Eucharistie und nicht die Firmung ist ein Sakrament der christlichen Reife (der Reifeprozess endet mit dem Viatikum – die letzte Eucharistie im Leben), grundsätzlich soll der Firmling keinen neuen Namen beziehen (die Taufe ist wichtiger, und Firmung ist nur ihre Ergänzung).
Schlüsselworte: alter der firmkandidaten, Eucharistie, firmung, initiationssakramente, taufe



autor: Tomaszek, Z.

tytuł: Znaczenie uczestnictwa w Eucharystii dla życia chrześcijańskiego

Studia Pastoralne 4 (2008) 222-232

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słowa kluczowe: Eucharystiażycie chrześcijańskie

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DIE BEDEUTUNG DER TEILNAHME AN DER EUCHARISTIE FÜR DAS CHRISTLICHE LEBENS



autor: Twardy, J.

tytuł: Tematyka eucharystyczna w kazaniach pasyjnych

Studia Pastoralne 1 (2005) 128-142

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słowa kluczowe: homiletykaEucharystiakaznodziejstwo

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THE EUCHARISTIC SUBJECT-MATTER IN THE PASSION SERMONS
The sermons about the Passion of Christ have been preached during the "Lenten Lamentations" - the service when the exposition of the Blessed Sacrament takes place.
The author of the article postulates that the acceptation of the Eucharistic subject-matter should be done while preaching such sermons. The research works on Polish homiletics of 19th and 20th century state that the authors writing about passion sermons have not stressed their relevance with the Eucharist. On the other hand, the authors dealing with the theory of sermons on Eucharist emphasize its connection with the Passion of Our Lord.
Looking at the contemporary homiletics, we may draw a conclusion that some preachers agree that the Eucharis-tic subject-matter should be touched in the passion sermons. As the establishment of the Eucharist is closely con-nected with the passion, it is necessary to stress such a subject during the sermons. The contemplative-adorative character of the "Lenten Lamentations" along with the adoration of the Blessed Sacrament just needs such emphasis. The preacher is also obliged to bring into prominence the mistalogical matters - as the fruit of life-giving death of Christ are the sacraments of the Church and the Eucharist is the Body of Redeemer which He gave for us and the Blood which He poured out for us. Still actual is the need of full participation in the Holy Mass that should be more and more strengthened by the worshippers. That is why in the passion sermons it should be stressed the fact that the Holy Mass reflects the only and the perfect Sacrifice of Jesus. This will allow the listeners to the God words to be as close to the God Father as Christ is - in the unity with Him.



autor: Witko, K.

tytuł: L’Eucharistie – sacrement de la non-violence? Esquisse de rèponse et de mise en perspective

Studia Pastoralne 11 (2015) 208-221

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słowa kluczowe: Eucharystia

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Eucharist as the sacrament of “non-violence” attitude? Outline of the answer and description of the issue
Summary
This article aims at presentation of an outline of a particular issue of the contemporary sacramental theology – Eucharist as the sacrament of non-violence attitude. The paper focuses on three major themes. Firstly I offer a short description of a Passover feast of Jesus with the Apostles in the Cenacle in the synoptic Gospels in order to show the New Testament context and Christ-oriented character of the analysed issue. The second part offers an analysis of a traditional notion of “the Sacrifice of the Holy Mass” understood as participation of believers in the sacrifice of thanksgiving offered by Christ to His Father in order to re-establish a new and everlasting Covenant between God and people. Celebration of Eucharist takes place in the attitude of rejection of all forms of violence and in the spirit of service, as it has been shown by the Lord. This is why in the last part of the paper I underline the existential-and-spiritual dimension, which for a believer is the foundation of non-violence attitude.
Celebration of Eucharist in its very essence is a real entrance of a Christian into life of Christ. This means that a Christian is always the same person – be it during Eucharist, in everyday life situations, during liturgy and situations of a testimony. Entire life of a Christian is gradually turned into Eucharist, from which non-violence rule springs out. The sacrament of Eucharist describes not only the rule of faith, but also the rule of conduct.



autor: Żądło, A.

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

Studia Pastoralne 12 (2016) 15-35

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słowa kluczowe: Sobór Watykański IIEucharystialiturgia

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Participatio actuosa in liturgy before the Second Vatican Council and after it. Outline of the issue
Summary
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 i



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