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Adoracja Eucharystii jako akt religijny
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
The Eucharist is the center of the life of the Church, including both celebration of the Holy Offering and adoration spreading the cult in time and space. The wide context of the Catechism teaching about adoration in the light of the Old and New Testament tradition shows that adoration was the fundamental act of the religious cult also in pre-Christian times. The Old Testament adoration of God is developed into the adoration attitude towards the Incarnated Word – taken both by angels and people – shown to Jesus on earth. The prayer He taught is a lesson of adoration of the Father. The most complete expression of adoration is the earthly adoration that is anticipation of heavenly adoration (liturgy). A Christian, adoring the Eucharist – both during the celebration of liturgy and apart from the Mass – adores God Himself. In this way man’s humiliation both before his Creator and before his Lord and Savior finds its most complete expression. Hence a warning comes against reification of the Holy Sacrament – adoration of the Presence is a personal encounter.
Diakonia wyzwolenia
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)
Deaconship according to spirit of the Vatican Council II has emphasized the idea of service, that is deaconship, to which the whole Church, and especially all the pastoral offices are called. This form of service performed by members of the Church hierarchy and serving, leads to their spiritual liberation. The article shows the charisma of Rev. Franciszek Blachnicki, the author of the Polish way of lay people formation. Liberation from constraints became the subject of his theological reflection and apostolic activities. The greatest discovery and the motto of the liberation theology was the indication that a man’s inner freedom that is born from Christ’s liberating power is the source of the social dimension of his freedom. A Christian becomes free by serving his sisters and brothers in the Church community.
Dzisiejsze perspektywy Planu Ewangelizacji „Ad Christum Redemptorem”
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)
Father Franciszek Blachnicki, the founder of the Movement of the Living Church, later called the Light and Life Movement, was an experienced pastoral theologian who - as Card. Karol Wojtyła said - was perfect in his translation of the teaching of the Council into practice. Fr. Blachnicki collected liturgical, educational, and catechumenal experiences which bore fruit in the form of new evangelisation programmes. Their original synthesis composes the Ad Christum Redemptorem Plan of Evangelisation proclaimed in 1980, therefore the Good News could reach each inhabitant of Poland. The programme was based on three basic stages of evangelisation and the watchwords of the beginning of John Paul H’s pontificate: 1. Stage one - action of prayer concentrated in the oases of prayer whose network should cover all the regions of the country. The watchword of this state brings to mind the great intercessory prayer of the pope: “May Your Spirit come down! May Your Spirit come down and restore the face of the earth! This earth!” 2. Stage two - kerygmatic evangelisation, working in group of catechumenal character, a response to the Pope’s calling: “Open the door to Christ!” Fr. Blachnicki provided a form of “the first evangelisation” at this stage. One of the elements to preach is the film Jesus, prepared especially for kerygmatic purposes. 3. Stage three - preaching “the Gospel of liberation,” under the watchword “Do not fear!” - spreading the Crusade of Man’s Liberation. The plan is designed to be supported by the evangelisational-catechumenal model of the parish as the community of communities. It describes stages through which evangelisation encompasses ever wider circle of people. The programme has bom many fruits, whereas its methods penetrated pastoral care in Poland. At the same time, however, at the turn of the 1980s and 1990s the programme lost its dynamism, among other things, because it was treated selectively and the formation of deacons was insufficient. The analysis of the programme shows how complex the plan was and, despite the changing socio-religious situation, it is still an important proposal ordering evangelisation on a large scale.
Głoszenie „Ewangelii wyzwolenia” w parafii
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
In the recent thirty years we have seen a modem form of folk missions, the so-called “evangelizing retreat” It is not conducted by a single preacher but by a whole evangelizing team. The retreats are based on the services of God’s word, and during the last two days it is liturgy of the sacrament of penance and reconciliation, as well as of the Eucharist that is recited. The main aim here is a personal encounter with Christ the Savior, and a transformation of one’s life that is connected with it; this is why after the retreat undertaking a formation in a Christian community is suggested. Rev. Franciszek Blachnicki was a pioneer of such actions in Poland. He designed a few types of evangelizing retreats. The present article analyzes the retreats according to the program called “The Gospel of Liberation” that he designed basing on Gospel according to St. Luke. He described it in his book Liberated in Christ. The addressees of the retreats are called to save the man who is humiliated in his dignity, especially by modem forms of enslavement. An outer result of the retreat should be, among others, joining the Crusade for Liberation of Man that uses abstinence in young people to propagate a sober lifestyle. At the same time through regaining sobriety the retreat forms support circles for the addicted among adults. People who are addicted are invited to join self-help groups, like the AA. Selected pericopes from the Gospel according to St. Luke show the Biblical and theological dimension of the mission of Christ, who was endowed with the Spirit of the Lord. During the services Christ who liberates the man is presented as Jesus – the Colossus of Spirit, Jesus – the Doctor of Sinners, Jesus – the Brightness of the World, Jesus – Our Brother, Jesus – the Servant. The theological-Biblical inspirations contained in the handbook of parish retreats have also proven to be extremely creative when applied to school retreats and closed retreats for the addicted and their families. Despite the fact that twenty years have passed since Rev. Franciszek Blachnicki’s death an extraordinary fruitfulness of his theological concept of the “liberated man” can be seen in pastoral and liturgical service.
„II Polski Synod Plenarny – nowe impulsy dla parafii”. XII Sympozjum „Koinonia” Łódź, 8-9 października 2001 roku
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Interdyscyplinarne seminarium naukowe „Ad Ecclesiam vivam”
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
Liturgia błogosławieństw w służbie rodziny
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2014)
Odnowa liturgii przez Sobór Watykański II dotyczyła przede wszystkim jej istoty. Określenie liturgii jako spełniania kapłaństwa Chrystusa w celu uświęcenia ludu Bożego i składania kultu Ojcu niosło daleko idące konsekwencje dla życia wierzących. Wyakcentowanie przez Sobór uświecającego celu liturgii, jak i powiązanie jej z kapłaństwem powszechnym ukazało wiernych świeckich jako aktywnych uczestników liturgii, a przemianę ich życia jako jej cel. Obok liturgii sakramentalnej dotyczy to także sakramentaliów, a w nich błogosławieństw sprawowanych w rodzinie – Kościele domowym. Odnowiona struktura Księgi błogosławieństw ukazuje je jako czynność liturgiczną Kościoła, w której odbija się nie tylko życie całej wspólnoty eklezjalnej, ale także wspólnoty rodzinnej. Tematyka błogosławieństw często łączy się z życiem małżeńskim i rodzinnym. Dotyczy to przeżywanych w rodzinie wydarzeń, czasu roku liturgicznego, ale także miejsc życia rodziny. Ważnym zagadnieniem jest także problem szafarzy błogosławieństw sprawowanych w rodzinie, wśród których jest także miejsce dla szafarzy świeckich. Praktyka błogosławieństw w rodzinie nie odbiera znaczenia liturgii sprawowanej we wspólnocie parafialnej czy diecezjalnej. Przyczynia się ona do szerokiego postrzegania liturgii Kościoła, a także do większej jeszcze świadomości kapłaństwa wypływającego z chrztu świętego.
Liturgia Triduum Paschalnego – Chrystusa ukrzyżowanego, pogrzebanego i wskrzeszonego
Kulbacki, Piotr (Towarzystwo Naukowe KUL, 2012)
Half a century ago Pius XII carried out a reform of the Paschal Triduum. Despite the reprimands in the Circular Letter Paschalis solemnitatis of 1988 the pastoral practice often ignores the spirit of this reform and the liturgical regulations. The present article explains certain elements of the history that justify theologically the present form of the Triduum liturgy. The problem of changes in the number of days and stages of celebrating Easter that have been made for many centuries is solved by the use of the key given by St Augustine with respect to Jesus: crucifixi, sepulti, suscitati. These stages determine the course of the three days of celebrating the Paschal Triduum. Since the Triduum constitutes the peak of the liturgical year it should be the center of Christian formation. This is why in the post-Council missal during Lent elements of catechumenal formation have been more explicitly emphasized, directing all the faithful to a revival of the covenant of the Holy Baptism during the main celebration of the liturgical year – Easter Eve. The practice of taking part in experiencing the Paschal Triduum intensively, following the example of special closed recollections in formation centers of the Light-Life Movement, is an invaluable aid for the formation of the liturgical service, which bears fruit in the form of well prepared teams of the Paschal Triduum liturgy animators.
Martyria a nowa ewangelizacja
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Analysis of the word martyria used in the Bible leads one to the conclusion that we can be Jesus’ witnesses when we follow Him as the Witness of the Eternal Father: “Who has ever seen me has seen the Father [...] Do you not believe that I am in the Father and the Father is in me?” (John 14, 8-10). This is why Rev. Franciszek Blachnicki, speaking about the testimony in the life of a Christian, referred to the dialogic structure of the person, pointing to the fact that the self-revelation of the Father to the Son becomes a model of testimony with which the Holy Spirit sends us to the world. He also emphasized the need for a personalist opening, as the inside of a man as an independent, sovereign subject, is inaccessible to another person as long as he himself is not eager to enter a dialog and say something – reveal the mystery of his inside. Our ability to testify has its source in the anointing with the Holy Spirit, whose model is the anointing of Jesus during His baptism in the Jordan. It leads to “release to the captives and recovery of sight to the blind” (cf. Luke, 4, 18), from which the founder of the Crusade for the Liberation of Man draws the conclusion that “action for liberation always has to go together with evangelization” At the same time Rev. Blachnicki stressed that from the catechumens who had not yet been baptized the Church in its first centuries required a testimony of faith that was a confirmation of their entering the way of the Lord’s apostles; this thought is continued by the modern Rite of Christian Initiation of Adults. Involvement of the founder of the Light-Life movement in evangelization, even before the concept of the new evangelization became popular, may be considered its exemplification, which is proven by the 30th anniversary of the Institute of Pastoral-Liturgical Formation of the Catholic University of Lublin.
Miłosierdzie w ewangelizacyjnym programie wyzwolenia ks. Franciszka Blachnickiego
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
The article concerns the reception by Fr. Blachnicki thoughts of John Paul II’s encyclical Dives in misericordia. Formulating the program of human liberation Fr. Blachnicki closely tied it with evangelization and deuterocatechumenate formation. This program is founded on the biblical concept of liberation or salvation, based on the paradigm of the Exodus and on Christian anthropology, especially expressed in the encyclical John Paul II’s Redemptor hominis. The study proved that the Church’s teaching on God’s Mercy allowed F. Blachnicki to formulate the fundamental thesis of “liberation by truth” regarded as “the basic work of mercy”. Thus, “Polish liberation theology” understood in that way displayed its realization in the social commitment based on the evangelization program Ad Christum Redemptorem and in its three phases of proclaiming God’s Mercy – prayer, kerygma, liberation.
Mistagogiczny charakter odnowienia przyrzeczeń chrzcielnych
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2016)
The postconciliar turn towards baptismal spirituality is visible in appreciation of the renewal ritual of baptismal promises. In the early centuries of Christianity the very presence of catechumens during the first part of Sunday liturgy and the rite of sending them away reminded the congregation of the central role of the baptismal covenant in the life of Christians. The old division into the Mass of Catechumens and Mass of the Faithful was a reflection of that. Today the Church makes a reference to Baptism in the Sunday aspersion. In the liturgical year cycle the period of paschal preparation (Lent) creates a parallel formation path for catechumens and the Christian faithful who accompany them. During the Easter Vigil, which constitutes the pivotal point of the liturgical year and the principal time for catechumens to get baptised, the whole Church renews baptismal promises. Parents and godparents renew them when children are baptised, while the youth do during Confirmation. Also the administration of Viaticum should be preceded by a renewal of the profession of faith. The renewal of baptismal promises is envisaged by a ritual celebrated during major exorcisms. The typical editions of postconciliar liturgical books provide the text of questions and suggest answers in the singular form, which implies a personalistic dimension of the renewal. It is an element of the permanent mystagogy of the Sacrament of Baptism.
Modlitwa powszechna jako modlitwa wiernych
Kulbacki, Piotr (Towarzystwo Naukowe KUL, 2010)
The approval that was expressed after the Vatican Council II had reintroduced common prayer, confirmed its significant role in the liturgy of the Holy Mass. In the article an analysis is made of common prayer as the prayer of the faithful. The roots of common prayer and its development in the first centuries are shown. It has always had the character of the prayer of the faithful – said by the christened ones; sometimes penitents were not admitted to it. Along with the decline of the catechumenate, part of the intentions of the prayer of the faithful were taken over by the Gelasian litany ad introitum, which was then reduced to the phrase Kyrie eleison. Other calls of common prayer have found their equivalents as intercessory prayers in the canon of the Holy Mass. Relics of common prayer were preserved in the form of “prayers after the sermon”. The lack of common prayer in the Holy Mass gave rise to its substitutes in folk religiousness. The post-Council liturgy shows common prayer as a prayer actualizing the faithful’s universal priesthood. The rites in the missal, emphasizing the role of the priest who directs the prayer, at the same time raise the status of the participation of the deacon and the laity in them. The author of the article also cites some liturgists who considered common prayer a separate part of the Holy Mass between the liturgy of the word and the liturgy of the Eucharist. Other liturgists distinguish the liturgy of love in the Holy Mass that consists of common prayer and preparation of the offertory – the spiritual and material gifts. Although these conceptions have not been accepted, they shed important light on the essence of common prayer. A careful and profound preparation of common prayer is an important task for liturgical formation.
Nabożeństwa eucharystyczne w pobożności ludowej
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The point where the cult of the Eucharist and popular piety meet is presented in The Directory on Popular Piety and Liturgy – it should be read along with the liturgical book The Holy Communion and the Cult of the Eucharist Mystery Beyond the Holy Mass. The issue of popular piety in the context of evangelization was pointed to after the Council, in Paul VI's adhortation Evangelii nuntiandi. Referring to the tradition of adoration of the Holy Sacrament, The Directory mentions various forms of adoration: the usual visiting the Holy Sacrament in the tabernacle – a short meeting with Christ occasioned by the faith in His presence and a prayer in silence; adoration, according to the liturgical regulations, in front of the Holy Sacrament; the so-called eternal adoration or a forty-hour service. The Directory reminds that the Eucharistic piety should be formed in such a way that the Lord’s Pasch should be the most important point of reference for it and that any form of Eucharistic piety should have its inner reference to the Eucharistic Sacrifice. The point of meeting of popular piety and liturgy is also regulated by the Canon Law Code, which in canons 934-944 addresses the issue of the place where the Holy Eucharist should be kept, and of the access to the church in order to adore the Holy Eucharist, also for a long time. Analysis of one of the very popular collections of services has shown that combining various services occasioned by some holidays with a short adoration of the Holy Sacrament is very often suggested. Everyone who takes up the liturgical formation has to face the question whether so much stress on adoration in popular piety does not still result in concentrating the spirituality of the people taking part in the Holy Mass mainly on this form of Christ’s presence. If popular piety is to shape the ecclesiological awareness of God’s People in the correct way, care should be taken to present all the dimensions of the Eucharist: gathering around the Word, the Eucharist feast, gathering of love, making the sacrifice manifest – at the same time still appreciating adoration and developing it.
Niedziela w opinii młodzieży
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
John Paul II’s Apostolic Letter Dies Domini reminds us that one of the constitutive elements of the Christian Sunday is the Eucharist. However, it turns out that only half secondary school pupils from the biggest urban centres in Poland participate in the Sunday Holy Mass. Research done in Łódź - the second biggest city in Poland, second only to Warsaw as far as population is concerned - has shown that young people treat the obligation to participate in the Sunday Eucharist first of all in the juridical way. And although more than 4/5 admits that there is a duty concerning the Sunday Holy Mass, not participating in it is connected with a sense of sin in less than half the respondents, with a sense of deep sin - in 1/4, and 1/3 does not consider absence from the Mass a sin at all. The motive of participation in the Holy Mass for almost half the studied young people is inner need, which, unfortunately, is not too often identified with the state of emotions. Dispensing themselves from participation in the Sunday liturgy young people frequently mention the typical arguments concerning the priests or lack of time. This situation leads to conclusions that give some hope for development of liturgical life. If half the young people from Łódź or Warsaw take part, even though not regularly, in the Sunday Eucharist, the parish liturgy proves to be a broad environment for preaching kerygma to young people. The Sunday Holy Mass aided by the school catechesis comprising all young people (apart from only a few percent) creates the best basis for permanent evangelisation. The few per cent decrease in the ones systematically participating in the Sunday Holy Mass compared with the more than ten percent increase in the catechesis participants among young people since the time when religion returned to schools clearly confirms the conclusion that even the best religion lessons in school will not replace the living Church’s liturgy and its evangelising dimension. Hence, treating preparation for confirmation as continuing the initiation catechesis gives a particular opportunity. It is worth using aid from movements evangelising young people, such as the widely known Light-Life Movement. Active involvement in preparation and conscious participation in liturgy will result in fruitful participation (DD 51) and hence in dynamism of new evangelisation.
Pastoralne aspekty formacji młodego pokolenia. „Krucjata Wyzwolenia Człowieka wobec problemów młodego pokolenia”. III Sympozjum Krucjaty Wyzwolenia Człowieka Katowice, 20 października 2001 roku
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Posługa kapłana w ruchach i stowarzyszeniach eklezjalnych
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)
New evangelization requires priests who are able to use a new style of pastoral life in close co-operation not only with the hierarchy but “with the lay faithful, respecting and developing various roles, charismas and services in the ecclesiastical community” If participation in ecclesiastical movements and associations is to be full and to form the laity’s mature attitude and involvement in Christian life, the presence of priests is necessary in these circles both in order to ensure current pastoral care and to form proper ecclesiastical attitudes. The criteria that allow to recognise movements and associations as ecclesiastical imply a fundamental role of the priest in them; the role consists in service set in the process of building the Church organically in the local community. This results from the postulate of passing from activist to holistic conception of pastorate, aiming at a clearly realised target defined by contemporary ecclesiology. Hence the priest may take part in the life of associations and movements in two ways: 1. as a spiritual protector ardently performing his function that is detailed putting into effect ministrations for all the faithful; 2. as a participant in the group’s charisma, directly and personally involved in its realisation. Not taking care of a group of faithful having deeper needs of experiencing the mystery of the Church would be incompatible with the pastoral vocation. It is exactly these groups that start a revival of the parish. Leaving them without any protection means not only disappointing the more deeply involved parishioners, but it threatens the religious movements and associations with a loss of ecclesiastical identity. This is why the Code of Canon Law indeed imposes on the parish priest the duty to “recognize and support the lay faithful’s own part in the Church’s mission as well as support their associations with religious aims” (Code of Canon Law; can. 529, pt.2). This idea is more precisely expressed in the “Directory on priests’ service and life”; it states that the parish priest should do this “accepting all of them and helping them find the unity of intentions that would unite them, in prayer and apostolic activities”.
Sakramenty w życiu młodzieży w nauczaniu Jerzego Józefa Kopcia CP
Kulbacki, Piotr (Towarzystwo Naukowe KUL, 2013)
Rev. Prof. Jerzy Józef Kopeć CP showed immense interest in researching how the Council reform of liturgy was received by youth. Having developed his own research questionnaires, he launched a research project which allowed him to explore a variety of issues relating to the liturgical formation of youth. Making use of the method of liturgical paradigm, Rev. Prof. Kopeć ventured a vast analysis of the outcomes of the Council liturgical reform. The research primarily concerned education for active participation in the Holy Mass, for the accepting of the Sacrament of Confirmation and Matrimony. Research results helped create a network of ideas and problems relating to youth liturgical formation, leading to pastoral and liturgical conclusions that can find their practical application in parishes and dioceses of the whole country.
The Concluding Rites in Typical Editions of the Missal of Paul VI
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2019)
This study presents the structure of the concluding rites of the Mass in the postconciliar Missal and their changes in the three typical editions. The post-conciliar reform preserved the tradition of the rites. In the Missal they are better arranged and more transparent with their meaning more clearly conveyed. The subsequent small changes were aimed at deepening this process. Therefore, the study gives selected historical roots of the rites and presents the corrections made in the Missal. This enables a better understanding of the evolution of the individual elements of the rites. It also serves as a spur to further research on the roots of the liturgical reform.
The Memory of Baptism in the Introductory Rites of the Holy Mass
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
Sprinkling with water as a sign of covenant and purification is rooted in the Old Testament. Although Christians accepted the biblical symbolism of water, sprinkling with it in the liturgy encountered resistance. In ancient times that reluctance resulted from the similarity of sprinkling to pagan rites, in the Middle Ages and during the Reformation from the danger of treating this rite in the liturgy as a repetition of baptism. The rite of sprinkling initially had no connection with the liturgy of the Mass, later it became the rite preceding the Mass (Asperges) and it was of purifying and penitential character. The development of the introductory rites in the Mass led to the formation of the penitential act among them, which in the post-Tridentine Missal took the form of the Confiteor. The post-conciliar Missal of Paul VI included Asperges in the introductory rites of the Mass providing for the possibility of replacing the penitential act on Sunday with Asperges, and at the same time treating it as the memory of baptism. The analyses of the subsequent editions of the post-conciliar Missal indicate, among others, the connection of Asperges with the liturgy of baptism during the Easter Vigil. The prayers of Asperges also highlight the baptismal character of the common priesthood of the faithful. The service which completes the rite of Missal Asperges is Vespers of Resurrection Sunday connected with the sprinkling of baptismal water.
The Symbolism of Water in the Liturgy of the Catechumenate
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2017)
The liturgy preparing for receiving the sacraments of Christian initiation is dominated by the issue of a covenant, a new life, enlightenment, inclusion in the Church. Liturgical ceremonies preparing for establishing a covenant in baptismal waters mention the symbolism of water. However, this is not the main theme. The study on the liturgical texts used in the period of purification and enlightenment revealed references to the symbolism of water taken from both the Old Testament and the New Testament. It concerns the living water in the desert and the prophetic message of purification. Also, some of the psalms used in the liturgical rites of this period refer to using water for purification or confirmation of innocence. The liturgy draws attention to the conversation between Jesus and the Samaritan woman and the promise of the water giving eternal life, and the blind from birth who regained his sight through washing. The symbolism of water is further developed during the rite of blessing of baptismal water and baptism in the Paschal Night. Preparation for baptism fulfils the principle of mystagogy, which assumes the priority of the celebration of the sign over its explanation.