Slavko Krajnc

Ker sta bila Jaševa življenjska pot (1901–1999) in njegovo liturgično delo že obravnavana v dveh večjih razpravah (Krajnc 2001, 203–219Nežič 2000, 163–173), se je avtor te razprave osredinil zgolj na Jaševo raziskovalno in pedagoško delo v času njegove katehetske službe po župnijah in službe profesorja liturgike na Teološki fakulteti – Enoti v Mariboru. V razpravi je predavatelj Jaš predstavljen kot raziskovalec liturgičnega gibanja v tridesetih letih dvajsetega stoletja ter kot izredni poznavalec pokoncilskega bogoslužja. Rdeča nit njegovega zanimanja in raziskovanja je bilo dejavno sodelovanje pri bogoslužju. Zato je bilo njegovo raziskovalno delo usmerjeno predvsem v pastoralno korist. Svoja raziskovalna spoznanja in dognanja pa je s pridom uporabil tudi pri svoji predavateljski službi na Teološki fakulteti. Četudi ni študiral liturgike na kakšni znanstveni ustanovi, ni bilo njegovo znanje liturgike nič manj znanstveno in strokovno, saj je bil naročen na skoraj vse takratne litur...

Liturgical signs introduce us to the world of faith and invite us to contemplate the source of life and to experience the divine mysteries. Signs and symbols, in the context of religion, express and represent transcendent reality, such that they make it possible for men and women to get in touch with it through their senses: vision, hearing, taste and smell. The great protestant theologian Paul Tillich has insisted on symbolic language in his reflection on theology as articulation of faith. His original theory of symbols enables us to more deeply understand the liturgy and truths that we celebrate in the liturgy. The goal of this paper is to present Tillich’s definition of symbol and to analyze the qualities symbols have in terms of their essence and function. As an important means of communication of faith, liturgical signs have the qualities of symbol, which is why liturgy simply cannot exist without them. Signs and symbols make possible the experience of the presence of God. The ...

In this discussion the authors present the issue of the law against the increasing globalisation and the issue of the theology in liturgy, where individual reformers wish for a return to the archaic forms of divine worship. The meaning of both presented cases is unifying, that is, directed to the national and liturgical communion. Both presented systems must lead to misuse and semblance – to a Placebo effect. When conscientiously considering cultural properties and its emanations, it may seem possible to avoid the danger of the Placebo effect.

 The human person as a “triadic” creature needs ritual at all three levels −  physical, psychological and spiritual − of his or her being. At the physical level, ritual serves as support for a healthier life-style. At the psychological level, ritual regulates intrapersonal and interpersonal communicatio. At the level of spirituality, it places him or her in the context of transcendence and “recent aims” and both individually and communally gives meaning to human life. Therefore, the author of the paper first This paper starts by considering the human person as a ritual creature that already with his body requires certain ritual acts and various forms of nonverbal communication. In the central part of the discussion, the author focuses on Peirce’s theory of signs and presents it as one model suitable for understanding and explaining liturgical signs. This is an interesting understanding of religious signs, which encourages an interpretative relationship between the human person and t...