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GRZESZNICY WATYKANU PDF

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Tertulian, Ad uxorem, ks. X ML Dz 21, ; Ignacy Antioch. IX ML 42, Optatus, De schismate donatistarum, ks. VI ML 11, n. De benedictione et consecratione virginum. Do wydalonego ma zastosowanie przepis kan. First of all I wish to express my sincere thanks to the organisers of this Congress who accepted the suggestion of the Congregation and organised everything with such patient thoroughness. They must be pleased and happy with the results of their labours. A special word of thanks is due to the president, Professor Giuseppe Lazzati, for such a gracious reception given with such confidence and optimism.

Oberti, Secretary of the Organising Committee, has gained everyone’s gratitude by giving so generously of his time, talent and energy to the preparation grzesznicyy this great occasion. Grzwsznicy is a great joy and privilege to welcome you to Rome, with the distinguished personages in your company and to extend a most cordial greeting to you all. And let this be said not only to all here present but to all the members of the Secular Institutes, to all those who are associated with your work grzewznicy all the many friends who admire and support wqtykanu.

You represent a great number of men and women of many nations. The ideal you have in common sanctifying the world through an exemplary apostolate has made brothers and sisters of you all: A special word of greeting is also due to the priest members of Secular Institutes.

Their great contribution, each in his own diocese, to the pastoral work of raising all the standards of the People of God is made possible by their personal consecration and selfless total commitment as faithful, devoted collaborators who work in full accord with their Bishops.

I would like to make a few general remarks before coming down to the proper theme of our meeting. In the history of the Church we see a long line of Associations at every stage of the Church’s development and expansion.

Today’s new burgeoning in this field, Secular Institutes, is described and structured by the legislation in Provida Mater, Primo feliciter and Cum Sanctissimus. The first thing to note about these three documents is that they complete each other. Together they grzesznivy safe and reliable orientation to what the Institutes are doing for the sanctification of each member and for the apostolate.

It has been said that there is not a great deal about Secular Institutes in the documents of the Vatican Council. But it must be admitted and appreciated that the Council summarised what had been said and done by the Popes and gave us a clear, positive, solemn recognition not only of their canonical independent existence but also of what they set out to do in the apostolate, the aims and objects which inspire them and from which they take their bearings.

Grzesznicy Watykanu : Claudio Rendina :

A pioneer of Secular Institutes, the late, greatly lamented Father Augustine Gemelli, author of a great historical survey of states of perfection which illustrates what they have done for the Church through the ages, laid great emphasis on the idea that the times in which we live call for special intellectual and moral qualities: Provida Mater, which is the work, above all, of the apostolic spirit and intelligent foresight of Father now Cardinal Larraona, shows quite clearly how in the course of history the Church has produced organisations, living organisms, which were themselves a proof that “in the world too, with the help of the call from God and of divine grace, one can reach a consecration exacting and effective enough, both in oneself and in visible form It may be said that the Secular Institute story is as old as the Church.

Canonical recognition and the form of law have done no more than consecrate what was there. One not uncongenial way of looking at it is that they are the lawful heirs of the fervent Christian communities which flourished in apostolic times and have always existed in various forms, their motive energy the same invisible actual grace, a brotherhood that can never be wanting in the Christian family. Nor can we overlook the lesson of history. From the earliest times we see Christians consecrating themselves to God in the world, realising that this was a way of intensifying the life which they had first received in Baptism.

The lives of many saints are also evidence of clear recognition of the fact that in the world, as well as in Religious Life, it is possible and necessary to give witness to the Gospel.

The medieval Third Orders add their evidence of holy lives outside the cloister. There ensued, alas, a period of some confusion in this field. To restore clarity to the situation came the work of St. Angela Merici which ensured a permanent active presence in the world of souls devoted to the apostolate.

The classic definition of Secular Institutes is in Provida Mater: So the Church recognises as members of Secular Institutes those who live their consecrated lives in the world, radiating Christ and his teaching in society.

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As Pius XII proclaimed in Primo feliciter, the Holy Spirit has called to himself by a great and special grace many beloved sons and daughters so that, united and organised as Secular Institutes they may be salt, light and a powerful leaven in the world where it is God’s will that they remain. These words are echoed in the conciliar documents which reaffirmed their definition, clarified their requirements and underlined once more their differentiation, secularity.

This is their badge, the justification for their existence. Whereas men and women, cleric or lay, who become Religious change their canonical status and their official and social relationships within the Church, becoming subject to the Canons concerning Religious, with all the rights and duties there to attached, those who enter a Secular Institute make no such change: The spiritual life of members of Secular Institutes is lived in the world and with the world and has a certain flexibility and independence of the forms and programs of Religious Life.

Outwardly they are the same as any celibate lay person because their duties and their occupations are in the world and they may take work and responsibilities denied to Religious. If they prefer to live at home, in accordance with their Constitutions which most of them do or in a house of the Institute Provida Mater, art. That which is not of its nature sacred or eternal they must make holy and themselves within it, bringing Christ into the world.

They are God’s collaborators in the world of science, arts, thought, progress, social, technical, economic, cultural structures, in civil employment of every kind: Take it by and large, what their vocation means is to see and recognise in themselves and in all around them the mystery, the touch of the divine, which carries them to God through nature cf.

Gaudium et spes, Living by this standard they see with new eyes the many faceted reality of the world in which they live. It means a lot to Secular Institute people that Christ, pure, poor and obedient proclaimed his chastity, poverty and obedience to people like themselves, living in the world.

And it rings true in our day as in his, for it has the simplicity, the candour of a divine word from the very heart of our Redeemer. Even if those who find room for it in their hearts are few, that is enough for a leaven, part of God’s providence, preserving and propagating his gift to men. The emergence of Secular Institutes is a phenomenon which illustrates the strength and vitality of the Church renewing its eternal youth with fresh and invigorating resources.

The Church has given welcome and encouragement to this new thing: The Church has given authentication to this, has given the support and force of canonical status to this earnest search for an assured way of Christian perfection and apostolate. This means that to the two existing recognised states of perfection Religious Life and Common Life a third has been added, Secular Institute Life.

It is clear from all the existing relevant rulings that the Holy See intends to be precise and definite on the meaning of this new state of perfection. The demarcation lines between Secular Institutes and Religious and Common Life are clearly drawn in “The Law of Secular Institutes” in Provida Materwhere consecration, the nature of the bond and other features of the Institutes are described. It is at these points that we see the new kind of society created by Provida Mater.

These fundamental norms for the founding and good government of Secular Institutes are clearly and briefly re stated in Cum Sanctissimus.

LUCYFER w Watykanie.

The executive norms laid down by way of approval and recognition of a given Society as Institute of Perfection imply that the society is in conformity with the Canon Law which regulates its life and work. Watymanu an organised form to a new state of perfection, the Church intends that the existing associations which have the essential features of this state should be structured in accordance with the norms laid down for the purpose.

Only when it is established that such requirements have been met can such an association be recognised as a Secular Institute. The Congregation has always grzeszniicy very careful to avoid any degeneration of these Institutes, has underlined the essential importance of their true nature as states of full consecration in the world, and has been strict about the exact fulfilment of watjkanu the requirements, first and wqtykanu being “secularity”their hallmark.

Secularity allow me to stress this once again is the positive constituent quality of one who lives “as a human being among human beings””just one more Christian”who “has the feeling of being just one of the rest”, and at the same time “is certain of a vocation to total and permanent consecration to God and to souls.

Besides consecrating the members to the following of Christ an Institute has a further effect on them. Whatever they do, all their secular activity, is pointed grzesznjcy directed to God and is, in its own way, consecrated, part of the total offering of oneself to God. This is the way they grzesznic an apostolate “as from the world itself”which is proper to Secular Institutes cf.

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Perfectae caritatis has a beautiful summary of the Church’s teaching on Secular Institutes: The Vatican Council officially recognised in Secular Institutes the essentials of Institutes of consecrated life and, on satykanu lines of Primo feliciter recalled that their special features come from the three things which are the stuff of which they are made:.

These three are complementary, equally necessary and indispensable. An association lacking any one of the three watykqnu not be a Secular Institute.

Its fundamental charism would be other: So the three essentials may be put into a precise: The three essentials are both theological and canonical. They give the true and exact image of an Institute and are the demarcation lines between Secular Institutes and Religious Institutes and all the many and varied forms of association which, by God’s providence, exist, flourish and multiply before our eyes in today’s Church. The change in the name of the Congregation for Institutes of Perfect Life to “Sacred Congregation for Religious and for Secular Institutes” Apostolic Constitution Watyanu Ecclesiae Universae, 15 Augustmade for the purpose of distinguishing unmistakably the intrinsic difference between Religious with their assimilated Societies and the new forms of consecrated life in the world was therefore logical and consistent.

Secular Institutes are still in the ggrzesznicy period, the first years of their history. They would not seem to be subjects for up dating renewal, to which by decision of the Vatican Gdzesznicy, all communities are called. This renewal in fact is to be put into effect through a return to sources and revival of the spirit of the Founders.

Grzesznicy Watykanu

Looking at Secular Institutes from this angle, we must emphasise once more that only those associations can be recognised as Secular Institutes which measure up to the required standards of papal teaching. If therefore any Secular Institute, perhaps under the influence of local feeling about the traditional structures of Religious Life, has receded to any extent from the clear teachings of Provida Mater, Primo feliciter and Cum Sanctissimus, it should re assess the situation and return to the sources of its life which are the rulings of these three documents.

Any study undertaken for the purpose of looking into this matter must of course be done in conjunction with the one authority which is competent to pass judgment in matters as important as this. At all events it is clear that as Secular Institutes cannot be Religious, cf. Perfectae caritatis, 11 their laws must be couched in terms which make it impossible for anybody to take the one for the other in any way and in words which do not lend themselves to that sort of misunderstanding.

The difference between Religious Institutes and Secular Institutes is so clear out and precise and, as we have seen, so much a part of their nature that it is hard to imagine how the proper adaptation of Religious to the conditions of the modern world could consist in making a transit to give it a name much in use from the state of being a Religious to the state of being a member of a Secular Institute. The fact is that Religious as Perfectae caritatis tells us are to achieve renewal by returning to the spirit of their Founders in a life of prayerful poise and balance, a life altered indeed and improved, not made other.

When Religious clearly do not know how to live according to the charism of their foundation one can hardly expect them to assimilate the spirit of a Secular Institute: A kind of pseudo adaptation calculated to lead a Religious to take on the form, the special features, of consecrated life in the world obscures the authentic ecclesial image of Secular Institutes and which is here the most important thing of all would do great harm to the Religious Orders and Congregations.

This sort of thing would in fact be the beginnings hrzesznicy the levelling process, the impoverishment of Religious Life referred to by Pope Paul VI in his discourse to Superiors General in November In the last analysis it would be simply asking for total secularisation of the Religious state, it would eliminate the specific features by which watykxnu is distinct from other Watykannu of perfection in the Church.

A secularised Religious Institute ceases to be what it was and is no longer recognisable: I hasten to add that there are some Religious Institutes where people are by no means at qatykanu and there are many things hard to put up with.

These should be dealt with by improvement of the conditions in which they are having to live the essentials of their religious wtykanu. The Secular Institutes for their part must realise that their whole future depends on their loyalty to the vocation to be a leaven of apostolic activity in the world with their own charism different from all others.

Here I must add that Secular Institutes have not always met eatykanu the understanding and appreciation they deserve. Every new thing in the Church finds on the one hand enthusiasm and hope, on the other reserve and diffidence.