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Celebracja liturgiczna przymierza Boga z ludźmi
Matwiejuk, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
As well as a salvation activity of God and cultic activity of man, the Liturgy is in the service to the living God who persistently carries out His plan to save man. The Liturgy of the Old Covenant was built on the Sinai covenant. Yahweh God became the God of His people, and the Chosen People became the people of God. The people of the Old Covenant gained a consciousness that it was a sacerdotal people and has a right to participate in the cult of the Most Holy. The Hebrew Liturgy celebrated the covenant reached at the foot of Sinai. It was carried out in offerings made in temples, in the celebration of the Word of God in synagogues and in the celebrations of home liturgy, where again, thanks to liturgical anamnesis, people experienced a saving God. Christ also participate in the liturgical celebrations of the people of the Old Covenant. He introduced some of their elements into His own liturgy, yet He gave them a new character. He replaced numerous offerings of the Old Covenant for His only salvation offering on the cross. He fulfilled the Scriptures and the Prophets which resounded during services in synagogues. He made the house of His believers a home Church. The celebration of the New Covenant, which is a work of redemption, is carried out in the sacraments, sacramental and the Liturgy of the Hours. „The Christian Liturgy mentions not only the events which made our salvation, but it actualizes it and makes it present” (KKK 1104). Thanks to anamnesis, they are celebrated, and not only repeated. This is done by the power of the Holy Spirit who in the Liturgy actualizes one Mystery of Christ.
Celebracja Mszy Świętej w wierności lex orandi Kościoła
Matwiejuk, Kazimierz (Towarzystwo Naukowe KUL, 2011)
Liturgy is a continuation of Christ’s salutary work. The Resurrected One actualizes it in the Church and through the Church. He wants to introduce man, especially through the holy sacraments, into the mystery of His passage through death to resurrection. His salutary presence in liturgical actions happens by the power of the Holy Spirit. The Second Vatican Council’s liturgical renovation has been directed at deepening the whole God’s People’s liturgical awareness of the fact that liturgy is a place and a way of experiencing Christ’s salutary presence. It also includes rites and liturgical books. Liturgical books contain norms that concern administering particular holy sacraments. Liturgical law guards the sacred character of liturgy. It has the obliging force. It does not allow voluntary actions. However, it gives the celebrant the possibility of creating certain elements within the Eucharist celebration. The actions should be taken in the spirit of the content of liturgical texts that are included in the missal.
Celebracja przymierza Boga z ludźmi w świętach żydowskich
Matwiejuk, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The paper seeks to show the celebration of the covenant of God with people in Jewish feasts. The salvational plan of God in the Old Testament was carried out within the confines of the history of the Chosen People. Various events which Yahweh performed among His people had a soteriological character. These salvational events were celebrated in numerous feasts, especially on the day of Sabbath, during the Passover, the feast of Weeks or Booths, and in other feasts. Their contents were salvational interventions of God. Christ fully carried out the salvational plan of His Father. It is through His offering on the cross and His glorious resurrection that He had redeemed the whole world. He established a New Covenant in His blood with all mankind. The content of the Christian feasts is a paschal mystery. A common element both for the Jewish and Christian feasts is the anamnesis of God’s salvational actions.
Eucharystia źródłem i objawieniem komunii eklezjalnej
Matwiejuk, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)
The ecclesial communion with Christ and His Church starts in the sacrament of baptism. It consists in being immersed in the death and resurrection of the Incarnate Son of God. Christ Himself makes this initiation. The Eucharist strengthens the communion with God and among people. This strengthening is carried out especially during the Eucharistic celebration, which actualises the mystery of salvation implemented by Christ. Breaking and eating the Eucharistic Bread most completely makes real the community with the Risen Lord. The Eucharist révélas the ecclesial communion. It is the epiphany of the Church shown here as a hierarchic community. This is made visible in the celebration of the Eucharist through a variety of vows, offices, and liturgical functions. This community is a celebrant of the Liturgy. The Eucharist is a source of the pastoral activity of the Church, as it shapes the way of thinking and acting of its members. It teaches to overcome subjectivism and individualism, enables us to take the joyful hardships to build a fellowship with others. The Eucharistic cult is the source of apostolic dynamism every day.
Pastoralna troska II Polskiego Synodu Plenarnego o sprawowanie sakramentów świętych
Matwiejuk, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
The paper is about the pastoral care of the 2nd Polish Plenary Synod on the ministry of the holy sacraments. The sacraments are tokens of Christ in His salvation and activity. They are the source and climax of the activity of the People of God. The Synod, reminding of the teaching of Vatican Council II in this area, perceives much good that has been brought forth by the process of the renewal of the liturgical life. It also makes notice of pastoral inconsistencies in the ministry of the holy sacraments. By making priests aware of this problem, it encourages, above all, to a patient and permanent catechization of the faithful. At the same time, it recommends overcoming the danger of routine, haste, lack of proper concentration and the temptation to freely mould the rites of the holy sacraments. Faithfulness to liturgical books in administering the sacraments, deepened by the pastoral awareness of priests and enlivened by the ecclesial awareness of lay Catholics, are the proper and effective way to build the Church. This is done first of all through sacramental ministry and sacramental life.
Psałterz maryjny w świetle „Dyrektorium o pobożności ludowej i liturgii”
Matwiejuk, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
God’s People’s piety is the spiritual patrimonium of local Churches. It contains various values, and most of all it expresses the religious attitude of a man towards God. One of the forms of Christian people’s piety is the Rosary, called by The Directory on Popular Piety and Liturgy Mary’s Psalter. It has a Christological character. The Rosary, when it was shaped in history, ever more clearly became a form of contemplation of Jesus’ life after his Mother’s example. Its peculiar model was the so-called Jesus’ Prayer, hezychasm, developed in the Eastern Church. It consisted in devout repetitions, in the rhythm of the breath, of the phrase “Lord Jesus Christ, Son of God, have mercy on me” With time, Jesus’ name was uttered in the formula of the Angel’s Greeting. In the Rosary of a Carthusian monk, Dominik of Gdańsk († 1460), in the Angel’s Greeting, after the word “Jesus” several texts were supplemented that reminded various events from the life of Christ and His Immaculate Mother. In this way the awareness was expressed that the Rosary is Christocentric. Finally, the Rosary was divided into three parts: joyful, glorious and painful; and in 2002 Pope John Paul II supplemented it with the mysteries of light that remind us of the events from the life of the Incarnated Word. The Rosary is a Biblical prayer. It is about Christ’s salutary deeds. Contemplation of the mysteries of salvation leads to participating in them, and they are sacramentally made manifest, by the power of Paraclete, in liturgy. The Rosary is a good preparation for liturgy, but also it is an excellent way to consolidate liturgical experience. However, it cannot transgress the threshold of liturgy.
Reforma liturgiczna w diecezji siedleckiej
Matwiejuk, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)