Gravimetric Model of Quasigeoid in the Area of Slovakia

The gravimetric model of quasigeoid in the area of Slovakia was determined by using the revised and homogenised gravity mapping data in the scale of 1:25 000 from the area of Slovakia, and by using the mean Bouguer gravity anomalies with the resolution of 5´x7.5´ in the area 44°<φ<56° and 12°<λ<30° from abroad and by the digital terrain model DMR-2/ERTS89 with the resolution 3“ in the ellipsoidal latitude and 5“ in the ellipsoidal longitude from the area of Slovakia and the digital terrain model GTOPO30 with the resolution of 30“ in the ellipsoidal latitude and 30“ in the ellipsoidal longitude from abroad. The global part of the height anomaly was determined from the global geopotential model EGM96. The residual part of the height anomaly was determined by the Stokes integral formula. For the solution of the Stokes integra,l the Fast Fourier Transformation method in the spherical approximation was used. The gravimetric quasigeoid was tested by the GPS/levelling method using 46 points distributed on the area of Slovakia. The systematic trend of differences between height anomalies was rejected by the surface polynomial of second degree with 6 coefficients. The standard deviation after removing a systematic trend was 0.017

Liturgia jako consummatio fidei

The author first explains that in the contemporary utility society is important to perceive the meaning of the term consummatio (with double m) not as „consummation” (lat. consumatio with one m), but as „accomplishment, termination, completion”. In the person of Jesus Christ, especially in the moment of his death at the Cross was revealed in supreme mode the love of God to man through consummatio expressed by the words of Jesus consummatum est (Jn 19, 30). Also St. Augustin is speaking about the matrimonial dimension of this love when he compares the Cross of Christ to the bridal bed of Briegroom Christ and Bride Church. Then the author shows that consummatio fidei, which according to the Catechism of Catholic Church consists in the blessed vision of God, is not reserved for the eternity. The culmination of contemplation is to see God in the proper heart, in the fellowman and in the life of the Church. Consummantio fidei perceived in this mode then leads to the deepening of the liturgical praise of God.W dzisiejszej konsumpcyjnej społeczności bardzo ważne jest rozumienie pojęcia consummatio (przez dwa „m”) nie jako skonsumowanie (łac. consumatio z jednym „m”), lecz jako dokonanie, dokończenie, wypełnienie. W osobie Jezusa Chrystusa, szczególnie w momencie Jego śmierci na krzyżu, poprzez consummatio wyrażone słowami samotnego Jezusa „consummatum est” (Jn 19, 30), w największej mierze objawiła się miłość Boga do człowieka. Małżeński aspekt tej miłości pokazuje św. Augustyn, kiedy krzyż Chrystusa porównuje do małżeńskiego łóżka Chrystusa Oblubieńca i Kościoła Oblubienicy. Autor artykułu wskazuje, iż consummatio fidei, które według Katechizmu Kościoła katolickiego polega na błogosławionym widzeniu Boga, nie jest zarezerwowane na wieczność, ponieważ szczytem kontemplacji jest widzenie Boga w swoim sercu, w bliźnim i w Kościele. Według św. Grzegorza z Nyssy doskonałość człowieka polega na nieustannym pragnieniu większego uczestnictwa w życiu Boga. Tak odbierane consummatio fidei prowadzi również do głębszego liturgicznego uwielbienia Boga

Liturgia jako consummatio fidei

The author first explains that in the contemporary utility society is important to perceive the meaning of the term consummatio (with double m) not as „consummation” (lat. consumatio with one m), but as „accomplishment, termination, completion”. In the person of Jesus Christ, especially in the moment of his death at the Cross was revealed in supreme mode the love of God to man through consummatio expressed by the words of Jesus consummatum est (Jn 19, 30). Also St. Augustin is speaking about the matrimonial dimension of this love when he compares the Cross of Christ to the bridal bed of Briegroom Christ and Bride Church. Then the author shows that consummatio fidei, which according to the Catechism of Catholic Church consists in the blessed vision of God, is not reserved for the eternity. The culmination of contemplation is to see God in the proper heart, in the fellowman and in the life of the Church. Consummantio fidei perceived in this mode then leads to the deepening of the liturgical praise of God.W dzisiejszej konsumpcyjnej społeczności bardzo ważne jest rozumienie pojęcia consummatio (przez dwa „m”) nie jako skonsumowanie (łac. consumatio z jednym „m”), lecz jako dokonanie, dokończenie, wypełnienie. W osobie Jezusa Chrystusa, szczególnie w momencie Jego śmierci na krzyżu, poprzez consummatio wyrażone słowami samotnego Jezusa „consummatum est” (Jn 19, 30), w największej mierze objawiła się miłość Boga do człowieka. Małżeński aspekt tej miłości pokazuje św. Augustyn, kiedy krzyż Chrystusa porównuje do małżeńskiego łóżka Chrystusa Oblubieńca i Kościoła Oblubienicy. Autor artykułu wskazuje, iż consummatio fidei, które według Katechizmu Kościoła katolickiego polega na błogosławionym widzeniu Boga, nie jest zarezerwowane na wieczność, ponieważ szczytem kontemplacji jest widzenie Boga w swoim sercu, w bliźnim i w Kościele. Według św. Grzegorza z Nyssy doskonałość człowieka polega na nieustannym pragnieniu większego uczestnictwa w życiu Boga. Tak odbierane consummatio fidei prowadzi również do głębszego liturgicznego uwielbienia Boga

The Letter “Desiderio desideravi” of Pope Francis as a New Challenge for Liturgical Formation

La lettera apostolica Desiderio desideravi del Santo Padre Francesco va oltre l'ambito liturgico della tradizione latina e rappresenta una sfida anche per i cattolici orientali per il suo spessore teologico, liturgico e spirituale. Questo articolo presenta alcuni dei punti principali di questa lettera apostolica: 1. Il desiderio di Dio è l'inizio della formazione liturgica, 2. La bellezza della liturgia è più dell'estetismo rituale, 3. Stupore davanti al mistero pasquale: parte essenziale dell'atto liturgico, 4. Formazione alla liturgia e formazione dalla liturgia, 5. Obiettivo della formazione liturgica: avere la forma di Cristo. Significa avere la mentalità, il sentimento e la volontà di Cristo. La Lettera apostolica Desiderio desideravi conferma ancora una volta che la liturgia è la fonte e il culmine di tutta la vita cristiana.The apostolic letter Desiderio desideravi of the Holy Father Francis goes beyond the liturgical sphere of the Latin tradition and is a challenge also for Eastern Catholics because of its theological, liturgical and spiritual depth. This paper presents some of the main points of this apostolic letter: (1) Godʼs desire is the beginning of liturgical formation; (2) The beauty of the liturgy is more than ritual aestheticism; (3) Amazement before the Paschal Mystery is an essential part of the liturgical act; (4) Formation for the liturgy and formation from the liturgy; (5) The goal of liturgical formation is our conformation to Christ. It means to have the mind, feeling, and will of Christ. The Apostolic Letter Desiderio desideravi confirms once again that the liturgy is the source and summit of all Christian life