In the first part, the author points out that the proclamation of the Word of God is an integral part of the liturgy in which the word and act are mysteriously realized. That is why, in the Church, ...the ministry of the reader has been established from the beginning. Over the centuries, this ministry has been taken over by ordained ministers. After the liturgical reform – with the arrival of the vernacular in liturgy – readers were reintroduced. The author then talks about remote and immediate preparation of readers for the proclamation of the Word of God in liturgy. Remote preparation would consist of theological-liturgical elements and practical reading exercises. A “non-academic” method of preparation is proposed, consisting of seminars and exercises based on prepared materials, which would regularly occur at a higher than parish level. Immediate preparation would be a weekly meeting of readers consisting of an exegetical introduction to individual readings followed by a reading exercise according to certain rules. In the end, the author discusses the unresolved issues in the general Church regarding the instituted readers and readers by temporary deputation (temporanea deputatione), since, in practice, only candidates for the priesthood are regularly introduced into the instituted ministry of the reader, while – legally speaking – readers by temporary deputation are people who have been carrying out this ministry for years.
Govoreći o vinu u bogoslužju, autor polazi od uloge i značenja vina u svakodnevnom i liturgijskom životu antičkih naroda. Ističe se da vino ima osobitu važnost u židovskom redovnom životu i ...bogoslužju, ponajprije
u obredu pashalne večere. Budući da je euharistija ustanovljena upravo na pashalnoj večeri, kruh i vino postaju osnovni elementi euharistije. Iako je euharistijsko blagovanje utkano u samu bit euharistije, vjernici
su tijekom povijesti tek izrijetka pristupali pričesti, pri čemu je pričest iz kaleža jedva prisutna i danas. Autor na kraju naglašava kako se za euharistiju oduvijek uzimalo čisto, prirodno vino bez ikakvih drugih primjesa. Tek u nekim posebnim slučajevima biskup može dopustiti svećeniku da za misu umjesto vina uzme čisti sok od grožđa.
Speaking of wine in liturgy, the author begins with the role and meaning
of wine in the everyday and liturgical life of ancient nations. It is emphasized that wine has a particular importance in Jewish ordinary life
and worship, especially in the ritual of the Passover dinner. Since the
Eucharist was established precisely on the Passover dinner, the bread and wine became the basic elements of the Eucharist. Though the Eucharistic meal is imbued in the very essence of the Eucharist, in history, believers have only rarely received Communion, while the Communion from the chalice is barely present even today. In the end, the
author emphasizes that a pure, natural wine has always been used for the Eucharist, without any other ingredients. Only in some special cases
the bishop may allow a priest to use pure grape juice instead of wine for the mass.
Autor na početku daje kraći povijesni pregled pokorničkoga bogoslužja. U
početcima je to bila kanonska pokora za osobito teške grijehe, pokorniku se nametala pokora u zajednici te se jednako tako, ...nakon ispunjene pokore, takav grješnik pred zajednicom vjernika svečano pomirivao s Bogom i Crkvom. Kada od 8. st. tarifna pokora počinje potiskivati kanonsku, sve se više razvija pojedinačna ispovijed i pomirenje. Nakon Drugoga vatikanskoga sabora ponovno se uvodi mogućnost pokorničkoga bogoslužja u zajednici vjernika. Obrednik na prvo mjesto ipak stavlja red pomirenja pojedinoga pokornika. Drugi je način zajedničko pokorničko slavlje s pojedinačnom ispovijedi i odrješenjem. Za izvanredne slučajeve predviđa se i mogućnost općenitoga priznavanja grijeha sa zajedničkim odrješenjem. Konačno, obrednik daje mogućnost i pokorničkoga slavlja, koje bi bilo tek priprava za kasnije sakramentalno
pomirbeno slavlje. Autor ističe da je pokorničko slavlje s pojedinačnom
ispovijedi i odrješenjem moguće samo onda kada je povoljan omjer ispovjednika i pokornika. Daljnja je mogućnost slavljenja takvoga obreda
u manjim skupinama. Kada je riječ o pokorničkim slavljima koja bi trebala biti priprava za pojedinačno pomirenje, autor predlaže oprez da se ne bi dogodilo da vjernici takva nesakramentalna slavlja počnu smatrati sakramentalnima i potpunima.
The author first gives a short historical overview of the penitential celebration. In the beginning, it was a canonical penance for particularly grave sins where the penitent was imposed a penance in the community, and equally so – after the penance – the sinner would solemnly reconcile himself to God and the Church before the community of
believers. From the 8th century, when the tariff penance started to replace the canonical penance, there is an increasing development of individual confession and reconciliation. After the Second Vatican Council, the possibility of a penitential service in the community of believers is re-introduced. However, the book of rites prioritizes the order of reconciliation of an individual penitent. Another way is the common penitential celebration with individual confession and absolution. For exceptional cases there is the possibility of a general recognition of sin with the common absolution. Finally, the book of rites allows the possibility of penitential celebration, which would be only a preparation for a later sacramental celebration of reconciliation. The author points out that the penitential celebration with individual confession and absolution is possible only when there is
a favorable ratio of confessors and penitents. A further possibility of
celebrating this kind of ceremony is in small groups. As for the penitential celebrations that should be a preparation for individual reconciliation, the author suggests caution, that the believers do not start to regard such non-sacramental celebrations as sacramental and complete.
Kada u starim liturgijskim knjigama naiđemo na bogoslužje krunidbe kralja ili cara, ili pak obred svečanog dočeka kralja ili nekog velikodostojnika, pa kada još k tomu čitamo odredbu iz 19. st. da se ...u austrijskoj carevini u svakoj misi u Rimskom kanonu ima spominjati i austrijski car, onda bismo danas mogli lako zaključiti da je sprega države i Crkve u ono vrijeme bila i prejaka i neprilična. U ovom se radu bogoslužja vezana uz nositelje građanske vlasti stavljaju u povijesni kontekst. U uvodnom se dijelu kratko govori razumijevanju kraljevske vlasti u Svetom pismu i u prvoj Crkvi. Prikazuju se najstarije molitve za kraljeve, poglavito one u bogoslužju Velikoga petka. Središnji dio prikazuje obred krunidbe kralja prema rimskim pontifikalima. Na koncu se daje pregled molitava za nositelje vlasti i za domovinu u važećem bogoslužju. Iako kršćani nisu od svijeta, ipak su u svijetu, pa je svakako i danas primjereno slaviti bogoslužja i za domovinu i za nositelje građanske vlasti.
When in old liturgical books we come across the service of the coronation of a king or an emperor, or the ritual of the solemn welcome of a king or a dignitary, and when we also read the provision from the 19th century that in the Austrian Empire, in every mass in the Roman Canon, the Austrian emperor has to be mentioned, then today we could easily conclude that the connection between the state and the Church at that time was both too strong and improper. In this paper, we try to observe those ritual and liturgical events in the religious services related to the holders of civil authority in a genuine historical context. In the introductory part, the understanding of royal authority in the Holy Scriptures and in the ancient Church is briefly discussed. The oldest prayers for rulers are shown, especially those in the Good Friday liturgy. The central part shows the coronation ceremony of the king according to the Roman pontificals. At the end, there is an overview of prayers for the holders of power and for the homeland in the liturgical ceremony. Although Christians are not of the world, they are still in the world, so it is certainly appropriate to celebrate services for both the homeland and the holders of civil authority.
Očitovanje vjere u obitelji Zvonko Pažin; Karlo Višaticki
Crkva u svijetu,
07/2015, Letnik:
50, Številka:
2
Journal Article
Odprti dostop
U sklopu projekta “Kršćanski identitet i kvaliteta bračnog i obiteljskog života” autori istražuju na koji se način u Hrvatskoj očituje vjera u obitelji. Prema crkvenom nauku obitelj je “kućna Crkva” ...i osnovna zajednica odakle treba proistjecati svekolik ljudski i kršćanski odgoj. Prema tom istom nauku temeljni načini očitovanja vjere u obitelji bili bi zajednička nedjeljna euharistija, obiteljska molitva, razgovor o vjeri i odgoj u kršćanskim vrednotama. Prema našem istraživanju ispitanici svoju vjeru u obitelji u većem broju izražavaju obilježavanjem vjerskih blagdana (92,0 %) i blagoslovom kuća (84,8 %). Razmjerno je visok postotak onih koji to čine i vjerskim odgojem djece (73,4 %) i pohađanjem nedjeljne mise (50,3 %). U odnosu na prijašnja vremena smanjuje se broj onih koji razgovaraju o Bogu i vjerskim temama (46,9 %). Razmjerno visok postotak ispitanika živi svoju vjeru izvan obitelji (40,6 %), dok je nizak broj onih koji čitaju Bibliju (22,9 %) i njeguju obiteljsku molitvu (14,3 %). Glede diferencijacija valja zapaziti znatno veći izražaj vjere u žena negoli u muškaraca, te izraženiju vjersku praksu u manjim mjestima. Prema tome, ne poklapaju se prioriteti koje ističe crkveni nauk s prioritetima vjernika. Nadalje, Crkva bi se trebala pozabaviti diferenciranim pristupom s obzirom na spol i mjesto stanovanja ispitanika.
U prvom dijelu autor ističe kako je navještaj Božje riječi sastavan dio bogoslužja u kojem se riječ i čin otajstveno ostvaruju. Zato je u Crkvi od početaka bila ustrojena služba čitača. Tijekom ...stoljeća tu su službu preuzeli zaređeni službenici. Nakon liturgijske reforme – s pojavom narodnoga jezika u bogoslužju – ponovno se uvode čitači. Autor zatim govori o daljnjoj i bližoj pripravi čitača za navještaj Božje riječi u bogoslužju. Daljnja priprava sastojala bi se od teološko-liturgijskih elemenata te od praktičnih vježbi čitanja. Predlaže se neakademski način priprave koji bi se sastojao od seminara i vježbi na osnovu pripravljenih materijala, što bi redovito bilo na nadžupnoj razini. Bliža priprava bila bi tjedni sastanak čitača u kojem bi se dao egzegetski uvod u pojedino čitanje, nakon čega bi slijedila vježba čitanja prema određenim pravilima. Na koncu autor problematizira neriješena pitanja u općoj Crkvi glede postavljenih (institucionalnih) službi čitača i čitača privremenim odabirom, (temporanea deputatione) jer se, u praksi, u institucionalnu službu čitača u nas redovito uvode samo kandidati za svećeništvo, dok su – pravno gledajući – čitači privremenim odabirom osobe koje godinama obavljaju tu službu.
In the first part, the author points out that the
proclamation of the Word of God is an integral part of the liturgy in which the
word and act are mysteriously realized. That is why, in the Church, the ministry
of the reader has been established from the beginning. Over the centuries, this
ministry has been taken over by ordained ministers. After the liturgical reform
– with the arrival of the vernacular in liturgy – readers were reintroduced.
The author then talks about remote and immediate preparation of readers for the
proclamation of the Word of God in liturgy. Remote preparation would consist of
theological-liturgical elements and practical reading exercises. A “non-academic”
method of preparation is proposed, consisting of seminars and exercises based
on prepared materials, which would regularly occur at a higher than parish
level. Immediate preparation would be a weekly meeting of readers consisting of
an exegetical introduction to individual readings followed by a reading
exercise according to certain rules. In the end, the author discusses the
unresolved issues in the general Church regarding the
instituted
readers
and readers by
temporary deputation
(
temporanea deputatione
),
since, in practice, only candidates for the priesthood are regularly introduced
into the instituted ministry of the reader, while – legally speaking – readers
by
temporary deputation
are people who have been carrying out this ministry
for years.
Za stare Grke slobodan je onaj čovjek koji raspolaže samim sobom, neovisno o drugima. I danas bi se možda (o)lako reklo da je slobodan čovjek koji može činiti što god ga volja u današnjem permisivnom ...društvu. Što je ropstvo, a što je prava sloboda? U ovom članku želi se pokazati kako se, polazeći od svetopisamskog nauka, u tradiciji Crkve krštenje promatra kao oslobođenje. Biblija predstavlja grijeh kao robovanje čovjeka Sotoni. Čovjek se po krštenju oslobađa ropstva đavlu i grijehu te postaje sluga Isusa Krista, što mu donosi vječni život. Zato krsna liturgija već od konca 2. stoljeća naglašava da se kandidat za krštenje treba prvo odreći Sotone. Tako su u tradiciji Istoka i Zapada – i u spisima crkvenih otaca i u katekumenskoj i krsnoj liturgiji – prisutni egzorcizmi, to jest otkletvene molitve nad katekumenima. Prije nego što čovjek po krštenju postane sluga Kristov, nužno se treba odreći Sotone, jer, prema Isusovoj riječi, čovjek ne može služiti dvojici gospodara. I današnja liturgija na Istoku i Zapadu ima te iste elemente: čovjek se odriče robovanja zlu i grijehu da bi postao Kristov sluga, a to znači i, uistinu, slobodan. Jer služiti strastima i grijehu znači robovati.
For the ancient Greeks a free man is the one who disposes of himself, regardless of others. Even today, we could easily say that a free man is the one who can do whatever he wants in today’s permissive society. What is slavery and what is freedom? In this article, we want to show that, starting from the Scriptural doctrine, in the tradition of the Church baptism is viewed as liberation. The Bible presents sin as man’s slavery to Satan. Christ, with his death and resurrection, defeated the devil and death. By baptism man is freed from slavery to the devil and to the sin and becomes the servant of Jesus Christ, who brings him the eternal life. That is why the liturgy, since the end of the 2nd century, has emphasized that the baptismal candidate must fi rst renounce Satan. Thus in the tradition of the East and West, and also in the records of the Church Fathers and in the catechumenal and baptismal liturgy, there are exorcisms, that is the prayers of renunciation over the catechumens. Before a man, through baptism, becomes the servant of Christ, he must renounce Satan, because, according to Jesus’ word, man cannot serve the two lords. And today’s liturgy, both in the East and the West, has the same elements: man renounces slavery to evil and sins in order to become the servant of Christ that is to become really free. To serve to passions and to sins means to be a slave.
U ovome članku autori istražuju antropološke i socijalne elemente u liturgijskim knjigama objavljenim u XVI. i XVII. st., koje su većim dijelom nepromijenjene vrijedile sve do Drugoga vatikanskog ...sabora (1962. – 1965.). U prijašnjim je stoljećima Crkva imala isključivu ingerenciju i u nekim područjima koje danas pokriva građanskodruštvo (država): školstvo, zdravstvo, ženidbeni zakoni, vođenje matičnih knjiga. U svome istraživanju autori pokazuju kako su u spomenutim knjigama donesene i neke odredbe koje uz liturgijsko imaju i određeno antropološko i sociološko značenje. To su upute o čistoći crkvenoga ruha i crkvenoga posuđa, te o čistoći crkvenih službenika. Jednako tako susreću se podrobne odredbe koje se odnose na ćudoređe (stidljivost) te na odnos između muškaraca i žena, pri čemu je vidljivo da su žene u podređenom položaju u skladu s običajima prijašnjih vremena, što se dobrim dijelom temelji i na biblijskoj tradiciji. Knjige također donose uputei odredbe o drugim važnim vidovima života, osobito glede sklapanjaženidbe, pri čemu se pazi da budu ispunjeni svi naravni uvjetikao što su dob i slobodna volja. Iz ovog je istraživanja vidljivoda je Crkva imala važan utjecaj u društvenome životu te da je uprošlim stoljećima imala također važnu prosvjetiteljsku ulogu.
In this article, the authors explore the anthropological and social features in the liturgical books published in the 16th and 17th centuries, which were not significantly changed until the Second Vatican Council (1962-1965). In previous centuries, the Church had exclusive jurisdiction in certain areas, which are today covered by the civil society (the state): education, health, marriage laws, church bookkeeping. In their research, the authors show that in the mentioned books some provisions were made that are not only related to the liturgy. These are the instructions on the purity of church vestments and church vessels, and on the purity of church officials. Similarly, there are detailed provisions relating to morals (shyness) and the relationship between men and women, and it is evident that women are in a subordinate position in accordance with the customs of the past, which is largely based on biblical tradition. The books also provide instructions and provisions on other important aspectsof life, especially with regard to marriage, taking care to meet allnaturalconditions such as age and free will. It is evident fromthis research that the Church had an important influence insocial life and that in the past centuries it also had an importantenlightening role in the society.
Speaking of wine in liturgy, the author begins with the role and meaning of wine in the everyday and liturgical life of ancient nations. It is emphasized that wine has a particular importance in ...Jewish ordinary life and worship, especially in the ritual of the Passover dinner. Since the Eucharist was established precisely on the Passover dinner, the bread and wine became the basic elements of the Eucharist. Though the Eucharistic meal is imbued in the very essence of the Eucharist, in history, believers have only rarely received Communion, while the Communion from the chalice is barely present even today. In the end, the author emphasizes that a pure, natural wine has always been used for the Eucharist, without any other ingredients. Only in some special cases the bishop may allow a priest to use pure grape juice instead of wine for the mass.
The author first gives a short historical overview of the penitential celebration. In the beginning, it was a canonical penance for particularly grave sins where the penitent was imposed a penance in ...the community, and equally so – after the penance – the sinner would solemnly reconcile himself to God and the Church before the community of believers. From the 8th century, when the tariff penance started to replace the canonical penance, there is an increasing development of individual confession and reconciliation. After the Second Vatican Council, the possibility of a penitential service in the community of believers is re-introduced. However, the book of rites prioritizes the order of reconciliation of an individual penitent. Another way is the common penitential celebration with individual confession and absolution. For exceptional cases there is the possibility of a general recognition of sin with the common absolution. Finally, the book of rites allows the possibility of penitential celebration, which would be only a preparation for a later sacramental celebration of reconciliation. The author points out that the penitential celebration with individual confession and absolution is possible only when there is a favorable ratio of confessors and penitents. A further possibility of celebrating this kind of ceremony is in small groups. As for the penitential celebrations that should be a preparation for individual reconciliation, the author suggests caution, that the believers do not start to regard such non-sacramental celebrations as sacramental and complete.
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