Roczniki Liturgiczno-Homiletyczne

Stały URI zbioruhttps://theo-logos.pl/handle/123456789/13049

Roczniki Liturgiczno-Homiletyczne były kontynuacją wydawanego od 1998 r. zeszytu 8 „Roczników Teologicznych”, poświęconego liturgii. Czasopismo zostało wydane samodzielnie w roku 2009 jako „Roczniki Liturgiczne”, w latach 2010-2013 ukazywało się pod tytułem „Roczniki Liturgiczno-Homiletyczne”, gdyż wydawane było przez Instytut Liturgiki i Homiletyki KUL. Obecnie ponownie stanowi część „Roczników Teologicznych” – zeszyt 8: Liturgika i zeszyt 12: Homiletyka.

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    Paradygmat liturgiczny w ujęciu ks. prof. Jerzego Józefa Kopcia CP
    Araszczuk, Stanisław (Towarzystwo Naukowe KUL, 2013)
    Relying on the treasury of ecclesiastical tradition, the Second Vatican Council ventured a liturgical reform and a revision of cult texts, so as to change them into an appeal that inspires the disciples of Christ to enliven their faith, to raise their Christian spirit and to guarantee their more fruitful participation in the ministerial service of the Church. Liturgical texts and sacred rites are inspiration for prayer and Christian life. They also are assent of faith through objective participation in the Paschal mystery of Christ. In this way, conscious and complete participation in the liturgy leads to the synthesis of faith and life. However, this objective can only be attained through the discovery and opening of the whole treasure of the liturgical legacy to the faithful, and through introducing it to liturgical texts. This is why Rev. Prof. Kopeć claimed that for the success of the ongoing post-Council reform and re-edition of liturgical texts it was necessary to enrich the liturgy by appropriate and devout service in native language, in order to highlight the ideas that could reinvigorate the faith of Christ’s disciples to consciously accept and experience the mystery of the present and acting God.
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    Struktura i teologia modlitwy poświęcenia kościoła i ołtarza
    Araszczuk, Stanisław (Towarzystwo Naukowe KUL, 2009)
    Before a church is ready for liturgical purposes, it should be consecrated by a bishop. In Christian antiquity this rite consisted in bringing in the relics of a saint martyr and saying the first Holy Mass. In later centuries the rites of church’s dedication were enriched by many new elements. A church, as a visible building, is a special sign of the People of God that is on its pilgrimage on earth and is an image of the community in heaven. Each church that is supposed to be consecrated should have a title. A bishop is the proper steward of the rite of consecration, and the day of consecration is usually Sunday, as then the congregation is more numerous. First there is a solemn prayer of consecration. The introduction to liturgical books confers on it the following meaning: “The Eucharist is the most important and in the only necessary rite of consecration. In line, however, with the common custom of the Eastern and Western Church a special prayer is said that expresses the intention to consecrate the church to the Lord for good and to entreat His blessing” (Ordo dedicationis ecclesiae et altaris II 15). The prayer is therefore the declaration of the will of the whole people announced by the bishop, and it is a request of blessing and sanctification. It is a new composition that contains two previous consecration prayers, one for the church and one for altar. Thus the inalienable relationship between church and alter is stressed. The editors have shown in it also the classical structure of prayer, poetic power, doctrinal richness, biblical and patristic inspirations. The prayer of consecration expresses the will of the local community that this place become a place where to celebrate holy mysteries, and also mobilize people to contemplation and life in accord with evangelical justice.