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45. Sympozjum Wykładowców Liturgiki w Wydziałach Teologicznych i Wyższych Seminariach Duchownych (Lublin, 8–10 września 2009)
Mieczkowski, Janusz; Superson, Jarosław (Polskie Towarzystwo Teologiczne, 2009)
48. Sympozjum Wykładowców Liturgiki na Wydziałach Teologicznych i w Wyższych Seminariach Duchownych (Kalwaria Zebrzydowska, 11–13 września 2012)
Mieczkowski, Janusz; Superson, Jarosław A. (Polskie Towarzystwo Teologiczne, 2012)
Działalność opactwa św. Benedykta w Maredsous w początkach ruchu liturgicznego
Mieczkowski, Janusz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)
Formacja liturgiczna alumnów po Soborze Watykańskim II
Mieczkowski, Janusz (Uniwersytet Papieski Jana Pawła II w Krakowie, 2023)
Celem formacji liturgicznej jest zrozumienie, w jaki sposób celebruje się i wyraża misterium zbawienia. Fundamentem formacji liturgicznej jest zbawcze dzieło Jezusa oraz udział człowieka w jest misterium paschalnym Chrystusa poprzez wiarę i sakramenty. Formacja ta ma być mistagogiczną, więc ma obejmować przede wszystkim uczestnictwo w liturgii, która sama ma moc oddziaływania na jej uczestników. Dlatego na pierwszym miejscu dokumenty zawsze stawiają uczestnictwo w liturgii, a dopiero potem naukę i praktyczne wtajemniczenie w obrzędy. Jeśli chodzi o życie liturgiczne w seminarium ma ono koncentrować się na codziennym uczestnictwie w Eucharystii. Obok niej pojawia się także troska o częste sprawowanie Liturgii godzin, sakrament pokuty i pojednania i właściwe przeżywanie roku liturgicznego. Ważne są także przyjmowane w odpowiednim czasie posługi lektora i akolity. W Nowym Ratio studiorum dla Polski nauka liturgii wpisana została w nowy podział całej formacji seminaryjnej, czyli „etap propedeutyczny”, „etap stawania się uczniem Jezusa”, „etap upodabniania się do Chrystusa” oraz etap pastoralny. Ratio studiorum dla Polski przewiduje w czasie studiów tylko 120 godzin zajęć liturgicznych (85 godzin wykładów i 35 godzin ćwiczeń), do których dochodzi jeszcze przedmiot „Liturgiczna posługa prezbitera” na etapie pastoralnym.
Geneza i historia fermentum
Mieczkowski, Janusz (Polskie Towarzystwo Teologiczne, 2010)
Since the priests who serve the titles cannot be with the Pope at his solemn Sunday mass, he sends to each of them a particle of the bread which he has just consecrated, and this particle is called fermentum. It is carried by acolytes in linen bags to the churches inside the city, and when the celebrant receives it he places it in the chalice. This unites his mass with that of the pope. Introduction of this custom is attributed by Liber Pontificalis (VI century) to Miltiades (311–314) and to Siricius (384–399). Such fermentum disappeared in the VII century, surviving only in the case of a stational mass celebrated in the absence of a pope by a priest or bishop, and for the mass celebrated by priests in their own churches on Holy Saturday. The custom of such fermentum lasted in Rome to the VIII or IX century. At this time appeared a new custom – sancta. It was the fragment reserved from the Eucharist consecrated at the last mass in that church, and brought to the altar at the introit (or offertory) to symbolize the perpetual identity of the sacrifice offered in the Eucharist, was placed in the chalice to partake. The longest, to the XIII or XIV century, fermentum survived in the holy orders bishops, priests and consecrated maids.
Hierarchia prawd a patroni kościołów
Mieczkowski, Janusz; Gilski, Marek; Cholewa, Marcin (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2011)
The objective of the article is to answer the question of the degree to which the II Vatican Council concept of the hierarchy of truths finds reflection in dedications of parish churches. The material for this study constituted of the dedications of churches in the Archdiocese of Kraków. The analyses allowed formulating the following conclusions. The post-Council increase in dedications referring to God should be perceived as a positive tendency equal to understanding the Holy Trinity and Incarnation as central truths of the Christian faith. An analogous increase has been noted in dedications to Our Lady, which has been undoubtedly influenced by the Marian dogmas proclaimed in the recent centuries. The complete disappearance of dedications to angels appears to be a symptom of the diminishing devotion to them. The substantial decline in the number of churches dedicated to saints accompanied by a rise of canonizations is a sign of a shift in focus toward the central truths of the Christian faith.
II Międzynarodowe Sympozjum Liturgiczne „Ad fontes liturgicos” (Lwów, 26–27 października 2011)
Marcjanowicz, Krzysztof; Mieczkowski, Janusz (Polskie Towarzystwo Teologiczne, 2012)
III Międzynarodowe Sympozjum Liturgiczne „Ad fontes liturgicos” (Preszów, 25–26 października 2012)
Mieczkowski, Janusz (Polskie Towarzystwo Teologiczne, 2012)
IX Międzynarodowe Sympozjum Liturgiczne „Ars liturgica. L’arte a servizio della liturgia” (Monastero di Bose, 2–4 czerwca 2011)
Mieczkowski, Janusz; Superson, Jarosław A. (Polskie Towarzystwo Teologiczne, 2011)
Kardynał Karol Wojtyła wobec alumnów Wyższego Archidiecezjalnego Seminarium Duchownego w Krakowie
Mieczkowski, Janusz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2021)
Artykuł przedstawia relacje między alumnami seminarium duchownego w Krakowie a kard. Karolem Wojtyłą. Źródłami są pisane przez alumnów kroniki seminaryjne oraz kleryckie czasopismo „Novum Tempus Liberum”. W swoich homiliach i konferencjach kierowanych do alumnów ks. kardynał najczęściej posługiwał się obrazem rodziny, dlatego często przybywał do seminarium. Starł się także poznać swoich przyszłych kapłanów poprzez indywidualne rozmowy i wspólne spotkania (opłatek, imieniny). Dzięki temu wytwarzała się szczególna więź biskupa i przyszłych kapłanów. Po jego wyborze na papieża wiele zwyczajów, które on wprowadził pozostały w formacji kapłańskiej na kolejne lata.
Krakowski Instytut Liturgiczny
Koperek, Stefan; Mieczkowski, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Establishing institutes of liturgical pastorate was one of the resolutions of the Vatican Council II (Sacrosanctum Concilium 44). They were supposed to give help in implementing the liturgical reform. Such an institute was also established in Cracow in 1968 by Bishop Prof. Wacław Swierzawski. The Institute began its work with formation of priests and nuns who in this way had a chance to study liturgical issues in the Theoretical Section that had a more scientific profile, and in the Practical Section where more attention was paid to liturgical pastorate. In the next years the Institute developed: the Section of Liturgical Music was established (first the basic level, then in 1976 the intermediate one, and in 1978 the advanced one), then the Section of Liturgical Art (started in 1977), the Homiletic Department (started in 1988), the Catechumenal Center (started in 1989) and the Catechumenal Department (started in 1991). The Liturgical Institute also organized numerous interdisciplinary symposia devoted to the issue of development of liturgy, which belonged to the series Vetera et nova, as well as homiletic and catechumenal ones. Besides its didactic work the Liturgical Institute also conducted comprehensive liturgical pastorate in St Mark the Evangelist Church in Cracow that has been bound up with the Institute from the beginning. It took care of lectors (the first lector courses in the diocese were organized in the years 1970-1976), seminarians (the Inter-seminary and Inter-order Mystagogical Seminarian Circle working in the years 1973-1986), students (the Academic Pastorate) and all age groups gathering in that church. The Institute also worked on reviving the cult of Michał Giedroyć called the Blessed, who was declared the patron of the Institute. The Liturgical Institute has been Publishing a number of series of books: a handbook of liturgy Mysterium Christi, the Library of translations of liturgy classics Vetera et nova, and the homiletic Redemptoris Missio.
Msza święta trydencka
Mieczkowski, Janusz (Polskie Towarzystwo Teologiczne, 2008)
After the Council of Trent the Holy Mass in the Catholic Church was celebrated in the uniform way. These are the most important features of this liturgy: emphasis on following all liturgical rules (instruction of the Missal) related to the place of holding the mass, garment, time, prayers, gestures, and the form of celebrating the holy Mass. The use of Latin was seen as the guarantee of the unity of Church and the purity of faith; one eucharistic prayer – the canon; saying some prayers quietly; directing the prayer to the east; singing the Gregorian chant; the perception of Eucharist as the Sacrifice of Christ; excluding the believers from the active participation in the Mass.
Niedzielna suma
Mieczkowski, Janusz (Polskie Towarzystwo Teologiczne, 2009)
In the first centuries of Christianity the Holy Mass was celebrated once a day only, also on Sundays. From V century it became necessary to celebrate more Masses in the same day because communities expanded and their members weren’t able to participate together in  just one Holy Mass. The Main Mass (High Mass) usually was established between 9 and 11 in the morning.  This Mass offered for the parishioners was celebrated by a pastor very solemnly with festive singing. It had the best liturgical things, garments, aspersion and processions, along  with a sermon followed by special prayers for the dead.
Opactwo Solesmes – pierwszy ośrodek ruchu liturgicznego
Mieczkowski, Janusz (Polskie Towarzystwo Teologiczne, 2007)
The nineteenth century liturgical movement was the work of the Benedictines. It was beginning from the monastery of Solesmes, where lived and worked the first abbot Prosper Guéranger (1805-1875). Monks of the Order of Saint Benedict rediscovered the significance of the mass liturgy as a source of renewal of the life and teaching of the Church. Guéranger was determined to create a new Christian institution for the time. On 11 July 1833 he started living the Benedictine life with six other monks. The papal letter of 1837 clearly stated that Solesmes was “to revive pure traditions of worship”. So Guéranger initiated liturgical renewal. He determined that the role of Solesmes would not be direct intervention in parishes but perfection of the rites and intellectual formation of the monks. They did it for all history of the abbey to give to the Christian people an example by perfect liturgical celebration, theological reflection, historical research and publications (the most famous Guéranger’s publications were Institutions liturgiques and Liturgical Year). Special place in this work was discussion over restoration of Gregorian chant.
Recenzje i omówienia nadesłanych książek
Potoczny, Mateusz; Mieczkowski, Janusz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2016)
Recenzje i omówienia nadesłanych książek
Potoczny, Mateusz; Woźniak, Robert J.; Mieczkowski, Janusz; Struczyńska, Anna (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2017)
Recepcja beatyfikacji i kanonizacji a tytuły parafii erygowanych w Archidiecezji Krakowskiej w latach 1978-2010
Cholewa, Marcin; Gilski, Marek; Mieczkowski, Janusz (Wydawnictwo Naukowe Uniwersytetu Papieskiego Jana Pawła II, 2011)
The involvement of John Paul II in canonization issues was expressed in two dimensions. The first referred to his legislative activity, i.e. setting norms for canonization proceedings, and the latter concerned the declaration of the blessed and saints. The aim of this article is to answer how many parishes of the Archdiocese of Krakow have been entrusted to the care of those declared saints and blessed by John Paul II.The following conclusions have been drawn on the basis of the conducted analysis: – 26 beatifications and 9 canonizations took place during the pontificate ofjohn Paul II. – Out of 186 parishes of the Archdiocese of Krakow founded in the years 1979-2010, 62 of them (33 per cent) were dedicated to the blessed and saints, including 21 (11 per cent) dedicated to those beatified and canonized by John Paul II. – Through beatification and canonizationjohn Paul II emphasized an exceptional role of the saints involved in the works of mercy. The former tradition addressed mainly the importance of martyrdom. This new approach is reflected in current patronage practices (patrocinium).
Reforma liturgiczna Soboru Watykańskiego II w opinii i życiu alumnów Archidiecezjalnego Seminarium Duchownego w Krakowie w latach jej wprowadzania
Mieczkowski, Janusz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2020)
The fathers of the Second Vatican Council were aware that the proper introduction of liturgical renewal would depend on how the clergy itself would be prepared to adopt liturgical reform. The article presents how the liturgical formation of the seminarists of the Archdiocesan Seminary in Krakow was carried out during the introduction of liturgical renewal (from the sixties to the eighties of the twentieth century). This formation was accomplished through the following elements: learning the conciliar teaching through liturgy lectures, guest lectures, scientific sessions and symposia, a clerical circle of liturgy enthusiasts, and learning the rites of the reformed liturgy in the Seminary Chapel or the Wawel Cathedral. Clerics also had the opportunity to present their own thoughts on liturgical renewal by publishing articles in the internal seminar journal “Novum Tempus Liberum”.
Ruch Biblijny i Liturgiczny, 2011, Tom 64, nr 4, s. 374-375.
Mieczkowski, Janusz; Superson, Jarosław A. (Polskie Towarzystwo Teologiczne, 2011)
Rzymska liturgia stacyjna
Mieczkowski, Janusz (Polskie Towarzystwo Teologiczne, 2012)
The papal stational liturgy in Rome was a particular kind of worship service from the Christian Antiquity to the XIV century. Its essential elements are four. Its always took place under the leadership of the pope or his representative. This form of liturgy was mobile: it was celebrated in different basilicas or churches of Rome. Third, the choice of church depended on the feast, liturgical seasons or commemoration being celebrated. Fourth, the stational liturgy was the urban liturgical celebration of the day. The highpoint of this system was Lent. Throughout the entire system Church of Rome manifested its own unity. The station was usually the Pope’s solemn mass in the stational church for the whole city. But on certain days in the year the Pope went in another church (collecta), from which a solemn procession was made to the stational church.