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Apel przeciw kiczowi
Malesa, Wojciech (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
For over a hundred years the issue of kitsch has been discussed by historians of art and its followers. The concept of kitsch has evolved over the years and lost the rigid boundaries. Attempts to determine what could be called a work of art, and may be included in the field of kitsch, has caused various difficulties. There are several concepts indicating the characteristics of kitsch in relation to particular realities. Also in the field of sacred art there are creations which are far from the canons of art, approaching both its form and content to kitsch. The liturgy is the very demanding “space”. Approved for it may be only those works of art that are characterized by compliance, real beauty, theological correctness, and are far from inappropriate splendour. The major place in liturgy is the temple built around the altar, which is a domus ecclesiae. Therefore, the requirements of the rules and traditions of canonical sets of requirements for the creation of the architectural design of future temples. Also the altar – the place the most import ant in the liturgy, along with the sorroundings is worthy of special attention from artists, as it is the symbol of the cross on which Christ has made its most perfect sacrifice. The presence of religious paintings both in churches and private homes should be characterized by their beauty and theological correctness, so as faithful praying in front of them direct their thoughts toward God and let people worship Him. Among the vestments and vessels used in the liturgy we cannot miss their beauty and theological correctness. In the article’s conclusion, based on the result of an earlier analysis of legislation and in relation to the various examples cited for the use of human products in the liturgy, the author points out the qualities that should characterize the work of sacred art. All these raise the thesis that the boundary between art and kitsch appears where it breaks away from the work of theology and liturgy, it is the artificial product, it loses its uniqueness, it does not cause deep feelings which make the recipient closer to the true beauty and does not meet the requirements of the law to preserve the beauty and avoid the of splendour.
Ofiarowanie w modlitwach eucharystycznych
Malesa, Wojciech (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2013)
The Mass demonstrates the presence of Christ’s sacrifice – this truth was in the consciousness of the Church since its inception. In the Missal of Pius V, the idea of sacrifice was strongly emphasized: it contained offertorium and numerous apologies associated with it. Ordo Missae, written after the Council of Trent, contains a prayer that indicates that the sacrifice is directed to God, and has a propitiatory character, and is submitted to the glory of God and in memory of the Paschal Mystery and that is the result of the sacrifice. After the publication of the Novus Ordo Missae Cardinals Ottaviani and Bacci alarmed that the new rite of the Mass does not put enough firm emphasis on its sacrificial character. Contrary to Institutio generalis of the Missal of Pope Paul VI contains the clear offering of the Eucharistic Prayer. In the Roman Canon sacrifice appears repeatedly – both before and after the consecration. This is because of the non-linear construction of the anaphora. According to, the First Eucharistic Prayer is an offering made to God with the gifts that the mankind received from Him. It intends to serve the living and the dead for the forgiveness of sins, to bring about the peace and the preservation of condemnation. The offertory in the Second Eucharistic Prayer is closely related to anamnesis. The object of sacrifice is Christ himself in the Eucharist. The Third Eucharistic Prayer of thanksgiving and conciliation emphasizes the nature of the sacrificing. In addition to that, the Eucharist is also offered to the whole Church and all its members under the common priesthood. The Fourth Eucharistic Prayer has highlighted the fact that the Church offers what it has received from God. The sacrifice shall be made by all the states of the Church and for those who seek God. The Fifth Eucharistic Prayer emphasizes that the sacrifice and the one who makes the sacrifice is Christ himself. The Eucharistic Prayers of Reconciliation indicate a relationship between sacrifice and the reconciliation between mankind and God, and the reconciliation among people. Based on the analysis of these prayers, one hypothesis can be pointed out, that the transformation takes place as if during the entire Eucharistic Prayer. In the Second Eucharistic Prayer of Reconciliation clearly emphasizes the sacrifice of the faithful to God. The Eucharistic Prayers for Masses with children present the content of theological propositions of a simpler construction and terminology. It shows that the main object of the sacrifice is Christ himself, to the sacrifices of the participants join in the liturgy and the Church. Among the main conclusions of the analysis should be noted that each sacrifice is addressed to God, the object of sacrifice is Christ, the Church and the faithful. The sacrifice is mounted both sacramentally and spiritually, and its fruit can affect both those who gather and those who are absent.
Teologia rubryk
Malesa, Wojciech (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
Rubrics, which are red-printed instructions concerned with the performance of worship, date back as early as to the Old Testament Books. As the time went on, they started to appear in the Catholic liturgy, and currently they are the indispensable part of the liturgical books. Their aim is to provide the liturgy with the proper dynamics which symbolizes the internal dynamics of the community. Rubrics perform a legislative function‒they constitute one of the sources of the liturgical law. Some of them fulfil a didactic role towards the celebrant and the participants of the liturgy and unify the behaviours of the members of the community. If the liturgy was deprived of everything that is hidden behind the rubrics, it would become a static prayer monologue of the celebrant, so they indeed constitute the part of the liturgy. Defined in such a way, they can become locus theologicus for other theology branches, for instance thanks to the indication of the ways in which God’s internal action is hidden in particular liturgical instructions contained in rubrics.
Zarys pedagogii nadziei w obrzędach pogrzebu dorosłych
Malesa, Wojciech (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)
The funeral ceremony, prepared in compliance with the recommendation of the Second Vatican Council, highlights clearly the Paschal dimension of death. The emphasis that is contained in the content of prayers and liturgical signs constitutes a sort of religious instruction addressed to the participants of the liturgy. The privileged spot is occupied by the dead, encircled by the close persons, praying with the hope for salvation. The death of an individual incorporates him/her into the Paschal Mystery, considered a transition into another form of life. The first event that follows it, is an encounter of a human being with God, throughout which, standing before God, the individual needs to reflect honestly about himself/herself, the individual confronts the true moral value of his/her deeds. Yet this encounter is joyous as it establishes another stage of the relationship with the Almighty. For the living ones, the death of the close person is, however, related to grief. In the funeral prayers, the Church consoles them extensively and indicates a paschal hope of Resurrection and a meeting with the dead. It is based on the belief of redemption made by the Christ, owing to which everybody has an opportunity for salvation. In the prayers there are many mentions about Christ’s Sacrifice, present particularly in the sacraments and, in this context, they ask for forgiveness for the dead that will allow him/her into the world of everlasting happiness – joy, light, and peace. The texts of the prayers comprised in the liturgy book present a coherent concept of redemption. They indicate that it results from Christ’s Paschal Mystery, is related to the eternal life and Resurrection, is meant to stay among the Holy Trinity, in the communion of the saints, where they will find happiness and be free from any pain. In terms of death, the Church leaves man on his own, yet it becomes more involved in praying for him.