Duch Święty a Maryja. Materiały z Sympozjum zorganizowanego przez Katedrę Mariologii KUL oraz Oddział PTT w Częstochowie. Częstochowa, 22-23 maja 1998 roku

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/6542

Duch Święty a Maryja. Materiały z Sympozjum zorganizowanego przez Katedrę Mariologii KUL oraz Oddział PTT w Częstochowie. Częstochowa, 22-23 maja 1998 roku, red. S.C. Napiórkowski, T. Siudy, K. Kowalik, Częstochowa 1999 (Seria: „Biblioteka Mariologiczna - Polskie Towarzystwo Mariologiczne”, t. 1).

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Maryja ikoną Ducha Świętego według Bruno Forte
Bartosik, Grzegorz M. (Polskie Towarzystwo Mariologiczne, 1999)
Accordingly to Father Bruno Forte, Blessed Virgin Mary is an icon of the Holy Spirit. Bruno Forte is one of the most creative and original modem Italian theologian. His basic theological thought is contained in eight volume work titled Church Symbolism. Theology as history (1981-1996), conceived as an integral dogmatic theology lecture from the perspective of the notion which is „symbol” itself. Given lecture presented Bruno Fortes mariology in compliance to his volume titled: Mary a woman icon o f the Mystery. Study of the symbolic — narrative mariology. For the Neapolitan theologian, Incarnation of the Son, which makes the invisible God visible, is the climax of the worlds history. Blessed Virgin Mary plays a key part in the event, therefore, accordingly to the Italian theologian, one can conclude that God used Mary to show Himself to the world. Bruno Forte believes that both person and mission of the Virgin Mary manifest all of the Holy Trinity. He describes it as follows: as a Virgin - Mary is the icon o f the Son, as a Mother — an icon of the Father and as a Bride — an icon of the Holy Spirit. In the presented lecture a third of the aforesaid relations is discussed, especially the betrothed aspect of the Bride in the relation Mary - the Holy Ghost. In this report, Bruno Forte sees an original model of the meaning of betrothal - to the Church (in its ecclesiastical sense) as well as to an individual (in its anthropological sense). Change from the expression „Mary Bride of the Holy Spirit” to „Mary Bride in the Holy Spirit” is the novel idea of the Italian theologian and is characterised by the theological depth, new verbalisation and new, brave reading of the Bible.
Przybytek Ducha Świętego. Relacja Duch Święty - Maryja według Pisma Świętego i Ojców Kościoła
Bartosik, Grzegorz M. (Polskie Towarzystwo Mariologiczne, 1999)
This article presents an analysis of the basic biblical and patristic texts regarding the report between Mary and the holy Spirit. Such analysis shows that the above mentioned relation is always presented from the Christology perspective - from the point of view of Incarnation, which occurred „from Virgin Mary by the power of the Holy Spirit” The biblical and patristic texts discussing the relation „Mary — the Holy Spirit” aren’t many, but very significant if we take into the account that they refer to the central point in the history of Redemption. From that perspective the Holy Ghost shows Himself as one who: prepares Mary for the Immaculate Conception (relation between Mary and the Holy Spirit before Incarnation); enables Her to say „fiat” in Nazareth and allows for the Conception of Jesus; and accompanies Mary through her life (relation of Mary and the Holy Spirit after Incarnation). Several trends can be singled out in the Church Fathers writings: 1) apologetic: Church Fathers defending the truth about God fathering Christ, underline that the Word was embodied by the Virgin Mary thanks to the Holy Spirit. Said truth was often repeated and recalled (it is contained in the creeds symbols), because it stands guard of the fundamental article of our faith stating that Christ is the Son of God. 2) worship: many texts, especially liturgical and homiletic express admiration over raising Mary to a state worth descending to and inhabiting by the Holy Spirit. From that point of view, Mary is worshipped by glorious comparisons and poetic figures o f speech taken from the Old Testament in particular. 3) ascetic: Mary’s acceptance of the Holy Ghost sets an example for all Christians who are called to be as obedient to the Holy Spirit inspirations as She was. Mary is presented in a very special way as a model for all virgins. Even today, those teachings do not lose any of their topicality.
Relacja Duch Święty - Maryja w liturgii Mszy świętej
Bartosik, Grzegorz M. (Polskie Towarzystwo Mariologiczne, 1999)
This article is an analysis of the place and role of the relation between Mary and the Holy Ghost in the celebration of the Holy Mass. Catholic Church Catechism, stressing the exceptional place and role of the Holy Spirit in the performance of the Eucharist liturgy, describes His mission in five basic clauses in which the Holy Ghost: prepares believers to accept Christ (CCC 1093 -1098), recalls Christ’s mysteries (anamnesis, CCC 1099-1103), updates Christ mystery (epiklesis preconsecrational, CCC 1104-1107), is the author of the cômmunion between Gods people, the Holy Ghost and the brothers (epiklesis postconsecrational, CCC 1108-1109), gives liturgy an earnest of the future, „allows for the real anticipation of the perfect Holy Trinity communion (CCC 1107). Although Our Lady was included in the Redemption in the most original manner and it is extremely difficult to describe the nature of the report between Mary and the Holy Spirit in the liturgy, Her relation with the Holy Ghost should and is stressed in the performance of the Eucharist. In compliance to the five roles, which accordingly to the Catholic Church Catechism the Holy Spirit plays in the liturgy, report between Mary and the Holy Ghost is presented in the described article in the following way: a) Mary as an archetype of the Church and Its most perfect model is an example of the Churches as well as the individual Christians openness for the Holy Spirit influence, b) Redeeming Christ mysteries recalled in the liturgy (anamnesis) also bring to mind His most holy Mother, who conceived by the Holy Ghost and who lived with His constant presence, c) The Church asks the Father to „send the Holy Spirit and in signs as well as in words present Christ with His redeeming deeds (sacraments) for the glory of God and sanctification of men”. Incarnation of the Son, when by the Holy Ghost a word descended, took form from the Virgin Mary and lived among us (J 1,14) is the prototype of each sacramental epiklesis. d) In the liturgy the Holy Spirit causes unity of believers among themselves and with the Holy Trinity. Holy Mary is the one who as a member of the Gods people, prays with them and at the same time pleads in their name for the gift of unity with God and among themselves, e) Holy Mary is a model and a perfect representation of the future life in great communion with the Holy Trinity, shown in the liturgy by the Holy Ghost and to which all of the Church is being constantly called. The above deductions were concluded from the analysis of the liturgical texts of both East and West. Collectio Missarum de Beata Maria Wrgine, modem Roman collection of votive masses venerating Our Lady, proclaimed in the Vatican in 1986 and published a year later were especially used.

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Przeglądaj Duch Święty a Maryja. Materiały z Sympozjum zorganizowanego przez Katedrę Mariologii KUL oraz Oddział PTT w Częstochowie. Częstochowa, 22-23 maja 1998 roku wg Autor "Bartosik, Grzegorz M."