Search

Autor u ovom radu analizira Rimski obrednik: "Sveta pričest i štovanje euharistijskog otajstva izvan mise". Obrednik Je utemeljen na najvažnijem teološkom načelu o euharistijskom otajstvu, naime da Je euharistijsko slavlje, misna žrtva središte liturgijskog života Crkve, te stoga izvor i svrha svih vidova štovanja euharistije izvan mise. Stoga misa ima prednost pred svim oblicima štovanja euharistije izvan mise. Obrednik prihvaća i pretoče u obrede ispravne teološke norme i upute o štovanju euharistijskog otajstva sadržane u raznim posaborskim dokumentima, ali donosi i neke nove. Upravo stoga ovaj obrednik dijeljenje pričesti i sve oblike štovanja euharistije izvan mise usko povezuje s misom i naglašava da svi ti oblici štovanja počinju od mise, proširuju milost euharistijske žrtve i na one koji nisu mogli sudjelovati na misi, i ponovno ih upućuju i pripravljaju na buduća euharistijska slavlja. Kristu u euharistiji treba se klanjati, ali prije svega taj sakrament treba blagovati, jer je blagovanje prvotnije od klanjanja. Prvotna svrha čuvanja euharistije nakon mise jest davanje popudbine bolesnicima, na drugom mjestu je dijeljenje pričesti onima koji nisu mogli sudjelovati na misi, a klanjanje dolazi na treće mjesto. I kad govori o opravdanosti i potrebi dijeljenja pričesti izvan mise, obrednik jasno ističe da pričest pod misom spada na bit mise, te vjernici najsavršenije sudjeluju u misi, ako se pričeste nakon svećenikove pričesti, i to hostijama posvećenima u toj misi, ali preporučuje i pričest izvan mise, koja je također bitno povezana s misom. Obrednik opetovano naglašava da i svi ostali oblici štovanja euharistije izvan mise: klanjanje, izlaganje, euharistijski blagoslov, euharistijske procesije i kongresi, imaju svoje izvorište u euharistijskoj žrtvi i stoga ona treba biti središte i vrhunac, polazna i dolazna točka svih oblika štovanja euharistije. Pastoralna praksa pokazuje da još uvijek ima postupanja koja nisu u skladu s ispravnim teološkim načelima ovog obrednika. Potrebno gaje dobro upoznati, da bi se moglo po njemu postupati. Ovim radom želimo tome pridonijeti., In this work the author analvzes the Roman Book of Rites: "Holy Communion and the Observance of Eucharistic Mystery out of Mass". This Book of Rites is founded on the most important theological principle about the Eucharistic mystery which says that the Eucharistic celebration, mass offering, is the focal point of the liturgic life of Church, and, therefore, the origin and purpose of ali kinds of Eucharistic observance out of mass. In this Book of Rites, correct theological norms and instructions on the observance of Eucharistic mystery, contained in various post council documents, are accepted and converted into rites, but it also brings some new ones. That's that reason why, in this Book of Rites, the Holy Communion and ali other forms of Eucharistic observance out of mass are closely related to the mass. It is stressed that ali these forms of observance begin from the mass, extending the grace of the Eucharistic offering to those who are not able to participate in the mass, and again guiding them and preparing them for the future Eucharistic celebrations. Pastoral practice shows that there are still some procedures which are not in accordance with the correct theological principles of this Book. One should study it well to be able to act upon it. We wish to contribute to it with this work.

Autor u ovom radu analizira Rimski obrednik: "Sveta pričest i štovanje euharistijskog otajstva izvan mise". Obrednik Je utemeljen na najvažnijem teološkom načelu o euharistijskom otajstvu, naime da Je euharistijsko slavlje, misna žrtva središte liturgijskog života Crkve, te stoga izvor i svrha svih vidova štovanja euharistije izvan mise. Stoga misa ima prednost pred svim oblicima štovanja euharistije izvan mise. Obrednik prihvaća i pretoče u obrede ispravne teološke norme i upute o štovanju euharistijskog otajstva sadržane u raznim posaborskim dokumentima, ali donosi i neke nove. Upravo stoga ovaj obrednik dijeljenje pričesti i sve oblike štovanja euharistije izvan mise usko povezuje s misom i naglašava da svi ti oblici štovanja počinju od mise, proširuju milost euharistijske žrtve i na one koji nisu mogli sudjelovati na misi, i ponovno ih upućuju i pripravljaju na buduća euharistijska slavlja. Kristu u euharistiji treba se klanjati, ali prije svega taj sakrament treba blagovati, jer je blagovanje prvotnije od klanjanja. Prvotna svrha čuvanja euharistije nakon mise jest davanje popudbine bolesnicima, na drugom mjestu je dijeljenje pričesti onima koji nisu mogli sudjelovati na misi, a klanjanje dolazi na treće mjesto. I kad govori o opravdanosti i potrebi dijeljenja pričesti izvan mise, obrednik jasno ističe da pričest pod misom spada na bit mise, te vjernici najsavršenije sudjeluju u misi, ako se pričeste nakon svećenikove pričesti, i to hostijama posvećenima u toj misi, ali preporučuje i pričest izvan mise, koja je također bitno povezana s misom. Obrednik opetovano naglašava da i svi ostali oblici štovanja euharistije izvan mise: klanjanje, izlaganje, euharistijski blagoslov, euharistijske procesije i kongresi, imaju svoje izvorište u euharistijskoj žrtvi i stoga ona treba biti središte i vrhunac, polazna i dolazna točka svih oblika štovanja euharistije. Pastoralna praksa pokazuje da još uvijek ima postupanja koja nisu u skladu s ispravnim teološkim načelima ovog obrednika. Potrebno gaje dobro upoznati, da bi se moglo po njemu postupati. Ovim radom želimo tome pridonijeti., In this work the author analvzes the Roman Book of Rites: "Holy Communion and the Observance of Eucharistic Mystery out of Mass". This Book of Rites is founded on the most important theological principle about the Eucharistic mystery which says that the Eucharistic celebration, mass offering, is the focal point of the liturgic life of Church, and, therefore, the origin and purpose of ali kinds of Eucharistic observance out of mass. In this Book of Rites, correct theological norms and instructions on the observance of Eucharistic mystery, contained in various post council documents, are accepted and converted into rites, but it also brings some new ones. That's that reason why, in this Book of Rites, the Holy Communion and ali other forms of Eucharistic observance out of mass are closely related to the mass. It is stressed that ali these forms of observance begin from the mass, extending the grace of the Eucharistic offering to those who are not able to participate in the mass, and again guiding them and preparing them for the future Eucharistic celebrations. Pastoral practice shows that there are still some procedures which are not in accordance with the correct theological principles of this Book. One should study it well to be able to act upon it. We wish to contribute to it with this work.

Autor ističe da Je od početaka Crkve euharistijsko slavlje s aktivnim sudjelovanjem i pričešću u središtu liturgijskog događanja. Istodobno, s euharistijskim prilikama čuvanima i nakon mise postupa se s posebnim poštovanjem, iskazuje im se kult latriae, koji pripada samo Bogu, a to pokazuje živu vjeru u stvarnu Kristovu prisutnost u tim prilikama. No, sve do XI. stoljeća nema posebnih izvanjskih oblika tog štovanja. Ipak već od IV. stoljeća stvarna povezanost misne žrtve i pričesti postupno slabi, a srednji vijek to još više produbljuje. U središte vjerničkog zanimanja i pobožnosti dolazi stvarna Kristova prisutnost u euharistiji, a samo slavlje i bitna svrha te prisutnosti, pričest, dolaze u drugi plan. Uz Tijelovo javljaju se i šire i razni drugi oblici euharistijske pobožnosti u kojima ima i pretjeranosti i zloporaba. Dolazi do protestantske reakcije. Tridentski koncil i pape nakon njega, posebno oni XX. stoljeća, brane tradicionalni euharistijski crkveni nauk, potiču i dopuštaju razne oblike euharistijske pobožnosti, suzbijajući pretjeranosti, ali istodobno promiču čestu te svagdanju pričest i ranu pričest djece. Autor posebno ističe ulogu Drugoga vatikanskog sabora i enciklike Mgsterium fidei Pavla VI., koji postavljaju euharistiju u središte liturgijskog života Crkve i stvaraju temelje njezina ispravnog i teološki utemeljenog štovanja, no zaokruženi i cjeloviti nauk Crkve o euharistijskom misteriju pronaći ćemo ipak tek u posaborskim dokumentima. Autor na kraju ističe da takvi posaborski euharistijski dokumenti omogućuju obogaćenje euharistijske pobožnosti i njezino postavljanje na ispravne teološke i liturgijske temelje, gdje će euharistijsko slavlje biti središte iz kojeg izviru i u koji uviru svi oblici euharistijske pobožnosti. Stoga i upućuje na te dokumente., From the very beginnings of the Church, the eucharistic celebration was in the center of its liturgical events. It was essential to take part in that celebration and to receive communion. At the same time, there was fervent faith in the real Christ's presence in the eucharistic forms of bread and wine, which were also kept after the mass, primarilv for the communion of the dying and the sick. The eucharistic bread and wine were always treated ,with exceptional respec't and goven the cult of latriae, attributed only to God, but, as late as the XI* century, there were no special outward forms of their observance. From the IV* century onward, the real connection between the mass sacrifice and communion gradually weakens, believers understand the mass with increasing difficulty, they resort to private piousness, and communion grows increasingly infrequent. This becomes more intensified in the Middle Ages. Christ's real presence in the eucharist becomes the centre of the believers' interest and their piousness, while the celebration itself and the essential purpose of that presence are pushed into the background. Believers want to see the host, they want to pay reverence and show respect to Jesus in the eucharist publicly. That's why the host is raised and various popular celebration appear, like the celebration of Christ's Body and Blood, precessions, where there is much exaggeration and . abuse. Protestant reaction develops. The Trent Council and the popes after it, especially the ones of the XX* century, defend the traditional eucharistic church doctrine, they encourage and tolerate variuos forms of eucharistic piousness, preventing exaggeration. Pope Pius X. encourages frequent, everyday communion and early communion of children. Pius XII. continues in a similar way. The Second Vatican Council puts the eucharist in the centre of the Church's liturgical life and lays the foundations of its right and theologically founded observance. Paul VI., in his Encyclical letter Mysterium Fidei, presents and confirms the traditional faith of the Church, but not even in this Encyclical letter can we find an integral and complete church doctrine about the eucharistic mystery. We shall find it only in the post-council documents. In the end, the author critically warns that, because of the present lack of complete and correct theology of eucharistic mystery, it is necessary to enrich the eucharistic piety and to put it on the right theological foundations, where the eucharistic celebration is the centre of ali forms of eucharistic piety. Such solutions are ensured by the postcouncil eucharistic documents.

Srednjovjekovna i potridentska teologija žrtvu mise, pričest i štovanje euharistije izvan mise promatrala je odvojeno. Saborski i posaborski crkveni dokumenti vraćaju se ispravnoj teološkoj tradiciji Crkve te euharistijski misterij počinju promatrati jedinstveno i cjelovito. Za takav pristup posebno je značajna Uputa o štovanju euharistijskog misterija Eucharisticum Mysterium Sv. Kongregacije obreda iz 1967. godine. Ova Uputa, premda u biti ne donosi ništa novo, ovaj misterij promatra na jedinstveni način u njegovoj cjelini, te u organičkoj sintezi na jasan način prikazuje, povezuje i hijerarhijski svrstava sva glavna teološka načela o euharistijskom misteriju. Euharistijsko slavlje, kao memorijal, žrtva i gozba zajedno sačinjava srž euharistijske realnosti u Crkvi, gdje su žrtva i sveta gozba međusobno najtješnje povezane. Pričest vjernika u misi i od te mise bitni je dio svake mise. I pričest, koja se iz opravdanih razloga prima izvan mise, proizlazi iz mise i vodi k misi, jer omogućuju vjernicima da se sjedine s Kristovom žrtvom koja se slavi u misi. Klanjanje i poklonstveno štovanje, koje se iskazuje Isusu u euharistijskim prilikama izvan mise, temelji se na valjanu razlogu i usmjereno je prema misi. Uputa jasno ističe da je euharistijska žrtva vrelo i vrhunac bogoštovlja i kršćanskog života i da je ona stoga u središtu, u polazištu i u cilju svega euharistijskog štovanja. U skladu s ovim postavljenim teološkim načelima Uputa izvodi pravila o teološki ispravnom načinu svih oblika štovanja euharistijskog otajstva. Autor u ovom radu, analizirajući ovu Uputu, želi pokazati da je ona zaista jedinstveni euharistijski dokument, jer na ovako jasan, cjelovit i teološki točan način crkveni nauk o euharistijskom misteriju nije bio prisutan u nekom crkvenom dokumentu prije ove Upute. Autor kritički argumentirano pokazuje da načela i duh ove Upute velikim dijelom još uvijek nisu zaživjeli u liturgijskoj praksi Crkve u Hrvata i ujedno pokazuje što bi trebalo učiniti da se to konačno i dogodi. Ova Uputa do sada kod nas nije prikazana na ovako sustavan i cjelovit način. U tome je izvornost i vrijednost ovoga rada., The sacrifice of mass, the holy communion and the worship of Eucharist apart of mass were regarded as separate units by the medieval and post-Trident theology. The II. Vatican council and post-council church documents have returned to the right theological tradition of Church and started viewing the mystery of Eucharist integrally and wholely. For such an approach, the Instruction on Observing Mystery of Eucharist- Eucharisticum Mysterium of St Congregation rite from 1967 is of special importance. This Instruction, though essentially bringing along no news, observes this mystery in a unique manner in its entirety and it also, in an organic synthesis and a clear way, presents, connects and hierarchically groups all the cardinal theological principles on Eucharist mystery. The celebration of Eucharist as a memorial, sacrifice and a meal at the same time, is the core of Eucharist reality in Church, where he sacrifice and the holy feast are mutually tightly connected. The believers' communion during the mass and of that mass is the essential part of every mass. Even the communion received for valid reasons apart of mass, arises from the mass and leads to the mass, because it enables the believers to unite with Christ's offering celebrated during the mass. Adoration and reverent worship, rendered to Jesus in the Eucharist form apart of mass, is founded on a good reason and oriented toward the mass. The Instruction clearly emphasizes that the Eucharists sacrifice in the source and culmination of religious observance and Christian life. Consequently, it is the central, initial and final aim of Eucharist worship. - According to these theological principles, the Instruction puts forward the rules on theologically correct way of all forms of worshipping of Eucharist mystery. Analyzing this Instruction, the author wants to point out the importance of this unique Eucharist document, since no other church document has ever presented the church teaching on the Eucharist mystery in such a clear, integral and theologically correct way. The author, in a critically argumented manner, indicates that the principles and spirit of this Instruction are yet to take hold in liturgical practice of the Church in Croatia, and he also points out what should be done for this to become a reality. So far, the Instruction has never been presented by us in such a systematic and coherent way. In this respect, this work is authentic and valuable.

Polazeći od preporuke saborske konstitucije o liturgiji da „se u pravo vrijeme održava sveta šutnja“ (SC30), autor najprije iznosi dokaze o ponovnom otkrivanju vrijednosti i potrebe šutnje u liturgiji i osobnoj molitvi na temelju crkvenih uputa i izlaganja provjerenih duhovnih pisaca. Šutnja je posebno obrađena na temelju svetopisamske prakse: Božja šutnja, čovjekova šutnja, Isusova šutnja, Marijina šutnja, šutnja svetopisamskih žena. Upute za šutnju u dokumentima i obrednicima post-saborske liturgije zaključuje se ova studija., Starting from the recommendation of the Council constitution of the liturgy to "maintain the sacred silence at the right time" (SC30), the author first presents evidence of the re-discovery of the value and the need for silence in the liturgy and personal prayer based on the Church's instructions and the presentation of verified spiritual writers. Silence is specially elaborated based on Scriptural practice: God's silence, man's silence, Jesus's silence, the Mary's silence, the silence of the Blessed Women. Instructions for silence in the documents and ceremonies of the post-Council liturgy are concluded by this study.

Biskupsko pismo poljskih biskupa čitano u svim poljskim crkvama 14. ili 21. prosinca 1980. po nalogu Biskupske konferencije

Ivan Merz, a layman, very young, united his unusually penetrating genius with great knowledge, and with his intuition and lucidity pointed to the real problems of the soul, society and future. That is how he could anticipate — not in full, naturally — all that the II Vatican Council partly sanctioned and partly encouraged in the field of the renewal of christian life through liturgy nearly 40 years later. Therefore we wish to present Ivan Merz as a promoter of liturgical revival in Croatia. Ivan's truely unique religious-liturgical growth and orientation, began during the last years of his secondary schooling, made obvious progress during his studies in Vienna and particularly during the war, on the front, then during the continuation of his studies in Vienna, and it became fully formed and completed during his studies in Paris. Like other promoters of the liturgie movement all over the world, Ivan also lived with the Church through liturgy and he made liturgy the base and the means of his apostolate among Croatian catholic youth. He had a correct conception of the importance of liturgy not only in the life of an individual, but also in the renewal of all christian life. He considered the mass to be the heart of liturgy. Accordingly, he stimulated active participation in the mass with missal in the hand and recommended daily holy communion; he evaluated liturgie singing correctly renouncing singing that was not in the liturgical spirit; he required prayers to be liturgically correct and raised many other iturgical questions. Obviously, the majority of Merz's ideas — the more important and main ones — were in harmony with the teaching and constitutions of the II Vatican Council later and have, therefore, lasting value. In this light Merz appears as a visionary forecasting new times in the Church in liturgy and in christian life. These new times have found confirmation and new stimuli with the II Vatican Council and realisation in our post-council days. The appearance of Ivan Merz, a very young layman was unique in the modern catholic liturgical movement, since the initiators of these renewals in other countries were regularly big monasteries or well known members of the clergy. »Thus Ivan Merz deserves to be called a beloved, precious son of the Church, a soul chosen, a favourite of God and to be put as an example of modern, truely lived holiness.« (Tommaso Federici)

U radu se prikazuje kako je predvodnik liturgijskog pokreta među Hrvatima Ivan Merz doživljavao i proživljavao euharistijsko otajstvo kao središte kršćanskog bogoslužja i ishodište duhovnog života.

U radu se ističu značajniji elementi iz bogate riznice Merzova liturgijskog razmišljanja, analizira njihove korijene i upozorava na posljedice.