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Ksiądz profesor Balter – zwykły i niezwyczajny
Decyk, Jan (Wydawnictwo Pallottinum, 2010)
Maryjny charakter przygotowania niedzieli
Decyk, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
Obraz śmierci człowieka w posoborowej liturgii
Decyk, Jan (Wydawnictwo Pallottinum, 2012)
In the analysed texts human death is portrayed in connection with the saving events of Christ, his Paschal Mystery, the truth of divine mercy, and also with Christian hope of eternal life. Because God who raised Christ from the dead wants life, rather than death, for a sinner. The texts of the liturgy of the dead constitute a testimony of the Church’s faith in eternal life, whose foundation is Jesus in the mystery of Death and Resurrection. From the moment of baptism believers are included in the mystery, it accompanies their whole earthly life until the day of death. Also the Liturgy of the Hours of the dead brings up this fact. The Church prays for the deceased and celebrates the Eucharist, which proclaims the death of the living Lord, in their intention: „For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” Eating the Bread and drinking the Cup with due respect is proclaiming the death of the Lord, now living, until he comes again. Deepening of this bond is effected through the Eucharist, as the clearest evidence of God’s love to man, embodied in Christ.
Wielki Post drogą do Paschy Chrystusa i Kościoła
Decyk, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The Lent has a close historical relation with the annual Christ’s Pasch. The first stage of formation of the Lent was the introduction of Triduum Sacrum. On Good Friday and Holy Saturday fast was observed, and it was defined as Paschal fast, which was next extended to the whole week. In Rome, at the break of the 3rd Century, the time of preparation for the celebration of Pascha was extended to three weeks, and in the middle of the 4th Century – after the example of the East – to as much as 40 days. At the beginning of the 6th Century in the East fast-days were counted omitting Saturdays and Sundays, which resulted in the beginning of the Lent falling on Wednesday, and with time, in establishing Ash Wednesday. The evangelical pericope of the Ist Sunday of the Lent shows temptation of Jesus in the desert. Reminding Jesus’ struggle against evil in the last weeks before Passion is the crowning of Jesus’ whole fife and public activities. The meaning of these events is also enriched by the symbolism of the Old Testament connected with tempting the first man by Satan. From the very beginning the Lent, independent of the various penitcntial practices, was connected with Christ’s Paschal Mystery, that is made manifest especially by sanctifying Sunday that is first of all a sign of Christ’s Resurrection. Besides stressing the Paschal character of Sunday the Church pays attention to the meaning of the Mystery of Pasch in a Christian’s whole fife. It does so, among others, by referring to the sacrament of baptism during the Lent. Since the apostolic times people prepared to receiving baptism during the Lent. The connection between the Lent and the sacrament of baptism was always present in the Church’s awareness, whose expression was a three-day fast, still practiced in Poland in the Middle Ages. Experiencing the Lent was connected with penance. In the 7th Century Ash Wednesday was the day when public penance was imposed. It was also in that period that analogy was seen between the practice of turning public sinners out of the church and turning the first people out of Paradise. The difference was that the practice concerning sinners was connected with blessing and putting hands. A special sign beginning the Lent is connected with the Lent penance, and that is the rite of putting ash on people’s heads. The rite has been practiced since the 10th Century. In the symbolism of this rite also the Paschal accent can be seen. The ash comes from the burned palms of Palm Sunday, declaring that Paschal events are approaching. Also consecration of palms belongs to Paschal accents in celebrating the Lent. The rite acquires a special meaning just before the celebration of Pasch, announcing Christ’s triumph in Résurrection. In the tradition of the Polish Lent stress has been put on the elements of Christ’s Passion and on penance. The faithful gather at evening Sunday services to sing the Lenten psalms that are similar in their inner structure to other Lenten songs. The Way of the Cross celebrated during the week has a similar meaning. Cohesion of the mystery of the Lent and the Paschal Triduum can be noticed, as well as the unity of Christ’s Passion and the Church. The Lent acquires its meaning in the light of Jesus Christ’s Paschal Mystery, in which the whole Church wholly participâtes. The faithful take part in this union of experiencing the mysteries of Christ’s Passion, Death and Resurrection. The Lenten practices allow the faithful to follow the Christian, evangelical way of the Church towards the Paschal events that are realized in the Church’s liturgy.
Źródła i motywacja modlitwy Kościoła za zmarłych
Decyk, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)
The paper discusses the issue of the motivation of the prayer for the dead. It presents the history and sources of the prayers. The first Christians believed that man after death needed prayer from the living. The Church since its beginning has been passing the idea of after-death purification. From the 11th century onwards the term “purgatory” (Lat. purgatoriunv, Gr. πῦρ ϰαϑαρτιϰός). From the times of Charles the Great masses are said for concrete dead persons. At the turn of the 12th and 13th centuries there was a practice to say many masses for the dead, and also devotions ordered in the wills of the dead persons. The new theological trend calls for a proper understanding of the concepts concerning purification after death. The concept of purgatory may not be interpreted in the categories of punishment, penance, but as the ultimate way of sanctification. The prayer for “the souls in purgatory” retains its values and is accounted for by “the communing of the saints.” The motive for the prayer for the dead is Christ – His mystery of death and resurrection is a safeguard of this prayer.
Żydowskie źródła liturgii chrześcijańskiej
Decyk, Jan (Wydawnictwo Pallottinum, 2011)
Inspiracją do napisania artykułu stała się książka Benedykta XVI Jezus z Nazaretu, której Autor wskazuje na naturalne i ludzkie podstawy kultu chrześcijańskiej wiary, nie pomijając oczywiście Bożej inicjatywy. Spośród świąt praktykowanych w czasach Starego Testamentu szczególnie dwa znalazły odzwierciedlenie w chrześcijańskim kalendarzu liturgicznym. Pierwszym z nich jest Pascha, świętowana przez żydów na pamiątkę wyjścia z niewoli egipskiej, dla chrześcijan stała się obchodem Zmartwychwstania Cłuystusa. Pascha – zarówno praktykowana przez żydów, jak i przeżywana w chrześcijaństwie – oznacza przejście ze stanu niewoli dowolności, ze stanu niemożliwości trwania w Bogu do odnowionej przyjaźni. Druga data z kalendarza żydowskiego, która została przyjęta przez chrześcijaństwo, to Szawuot – Święto Tygodni, obchodzone w siódmym tygodniu po święcie Paschy. Siedem tygodni po siedem dni uznawano za znak pełni. Święto Szawuot wyrażało zatem pełnię w stosunku do Paschy. Dzień Pięćdziesiątnicy dla chrześcijan stanowi dopełnienie Tajemnicy Paschalnej Chrystusa. Duch Święty zbiera i jednoczy rozproszonych dzięki pojednaniu dokonanemu w Misterium Paschalnym Chrystusa, który udziela swojego Ducha w celu budowania jedności i uświęcenia świata. Treść artykułu zwraca też uwagę na znaki, gesty, postawy ludzkiej egzystencji, które uzewnętrzniają się w kulcie sprawowanym tak przez żydów, jak i przez chrześcijan. Człowiek żyjący w swojej epoce, w konkretnej kulturze, podlegający uwarunkowaniom czasu, sprawuje kult w jakiś sposób uzależniony od tych uwarunkowań. Jednocześnie powołany jest do udziału w nadzwyczajnych, zbawczych wydarzeniach, wykraczających poza czas. I to powołanie stanowi płaszczyznę, która umożliwia dostrzeżenie wspólnych znaków, głęboko ze sobą spokrewnionych religii, jakimi są chrześcijaństwo i judaizm.