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Błogosławiony Bartłomiej Longo - świecki apostoł różańca
Pek, Kazimierz (Polskie Towarzystwo Mariologiczne, 2003)
„Christus Mariae” ‒ projekt mariologiczny dla Europy Środkowo-Wschodniej
Pek, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
In the last ten to twenty years, Central and Eastern Europe has become a source (locus theologicus) of theological research. As a matter of fact it also involves the “reorientation” of theology in that European region. The changes are due to the search for its theological identity, more conscious of its own, widely understood context. It does not necessarily mean distancing from the western theology, but rather undertaking its more critical reception. The main attention, however, should be paid to the experience (not only Christian) characteristic of Central and Eastern – or, as it is called, “the younger” Europe. In this case, theology has already made good use of the existing results of historical, cultural, politological, and even economic studies. The studies on XXth century prophets, like those prepared for the III Forum of Central and Eastern Europe Theologians in Lublin, are visible fruits of this theology. The above theological and methodological change inspires the new way of pursuing mariology, which would also be sensitive to the broad context. The suggested title of the project – Christus Mariae – stresses the importance of the hierarchy of theological truths, and especially of the theological image of God in mariology and Marian piety.
Chrystus i Kościół według błogosławionego Jerzego Matulewicza-Matulaitisa
Pek, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
The blessed archbishop Jerzy Matulewicz-Matulaitis (1871-1927) almost in the half of his life professed the principle: „For Christ and the Church” It summed up his way of faith he had experienced until then and was proposed as a motto for the fellowships he headed, both in the diocesan and religious dimensions. On the basis of the studies written by BI. Matulewicz one may say that in relation to „for Christ” he had, above all, Christ the Servant in his mind. Now the expression „for the Church” means the Church as the Kingdom of God. The essential elements of that ecclesiology are the following: a missionary character, social involvement, openness to the lay people and a concern about the unity of Christian.
Chrystus-Sługa. Wnioski z notatek duchowych bł. Jerzego Matulewicza-Matulaitisa
Pek, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Blessed Jerzy Matulewicz-Matulaitis († 1927) is one of few theologians of the late 19th and early 20th century who in their Christological arguments concentrate on the theme of Christ the Servant. He expressed it most fully in his Spiritual Diary written between 1910 and 1914. His theological notes are a kind of summary of his academic experience in Petersburg (Russia) and Fribourg (Switzerland). He found his primary source of inspiration in Biblical study In the notes, it is ultimately possible to discern two theological perspectives: “With Christ the Servant” and “I, Christ the Servant”.
Działalność Katedry Mariologii i perspektywy rozwoju
Pek, Kazimierz (Polskie Towarzystwo Mariologiczne, 2008)
Ekumeniczna deklaracja hierarchów Katolickich Kościołów Wschodnich Europy. Nyiregyháza 1997
Pek, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1997)
Mariologia ekumeniczna według S. C. Napiórkowskiego
Pek, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2014)
W 1965 roku S. C. Napiórkowski OFM Conv przedstawił bardzo oryginalną rozprawę doktorską na temat kwestii mariologicznych ukazywanych przez teologów protestanckich. Po prawie pół wieku okazało się, że jest to niezwykle pożyteczny kierunek badań teologicznych, gdyż doprowadził nie tylko jego do uprawiania mariologii ekumenicznej. Krytyce zostały poddane dotychczasowe poglądy chrześcijaństwa ewangelickiego, ale także niektóre tezy mariologii katolickiej. Napiórkowski zarysował w swych publikacjach przejście od sporu do dialogu o Matce Jezusa.
Mariologia europejska w roku 2000. Spostrzeżenia po XX Międzynarodowym Kongresie Mariologiczno-Maryjnym
Pek, Kazimierz (Polskie Towarzystwo Mariologiczne, 2001)
Maryjność polskich świadków wiary. Panorama historyczna
Pek, Kazimierz (Polskie Towarzystwo Mariologiczne, 2012)
Na drodze interpretacji objawień maryjnych
Pek, Kazimierz (Polskie Towarzystwo Mariologiczne, 2009)
Obraz Boga w nauczaniu Kościoła i teologów. Wprowadzenie do tematu
Pek, Kazimierz (Towarzystwo Naukowe KUL, 2010)
Ojca Stanisława Papczyńskiego wyjaśnienie misterium Niepokalanego Poczęcia
Pek, Kazimierz (Polskie Towarzystwo Mariologiczne, 2004)
Per Spiritum ad Mariam. Mariologiczne poszukiwania z Yvesem Congarem
Pek, Kazimierz (Polskie Towarzystwo Mariologiczne, 1999)
Yves Cardinal Congar, O.P. (1904-1995) was never called a Marian specialist and neither did he belong to any Mariological Society. Nevertheless, Congar’s theology adds much to the Church’s Marian theological framework. One of his significant lectures on the Holy Spirit is more than just a Pneuma centered focus. Father Yves professes an integral pneumatology which means he shows the deeds of the Paraclete in the history of Salvation in the perspective of Christ, the Church, and humanity. In the field of Mariology such a Christological, Ecclesiological, and Anthropological Pneuihatological view lets us draw a methodological and theological conclusion. Coming from that conclusion he says first of all; Mariology cannot remain a separate tract but must belong to a theological complex. The maxim - „Per Spiritum ad Mariam” fulfils different aspects compacted in the sentences: „Per Jesum ad Mariam” and „Per Mariam ad Jesum” The complementary Pneumatology opens Mariology to the Trinitarian image of God. Such a vision allows us to understand that Mary doesn’t substitute Christ nor does she play the role of the Holy Spirit. The Mariological Pneumatology represents the Mother of the Lord as a new human being anointed with faith (meaning: made by the Word and by Spirit). She is portrayed as temple of the Holy Spirit in the midst of the Church as communio. She co-operates in co-creation and she is an eschatological sign. The most precious theological conclusion drawn from this reflection of „Per Spiritum ad Mariam” is that Mary’s role is embraced in the Holy Spirit.
Początek nowej mariologii?
Napiórkowski, Stanisław Celestyn; Pek, Kazimierz (Polskie Towarzystwo Mariologiczne, 2002)
Polish Witnesses to the Faith Speak about of Mary
Pek, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
Father P. Skarga and John Paul II no adopted the principle that every biography of a saint must mention his or her devotion to Mary. This “omission”of sorts was due to various reasons. Sometimes testimonies were missing, other times the biographers only wanted to highlight the central truthsof the Christian Mystery. They both spoke of Marian devotion in the contextof the whole of Christian witness, the whole Mystery of Christ. Their accounts indicate that the Polish saints discussed here represent many models of Marian devotion. Fr. Skarga and John Paul II pointed to various forms of Marian devotion of the Polish saints: from summoning of the Mother of the Lord to imitating her attitudes. In the light of these accounts, the hypothesis that there is one way in which the Polish saints lived their devotion to Mary is disproved.
„Przez Jezusa do Maryi”. Duchowe doświadczenie bł. Jerzego Matulewicza-Matulaitisa
Pek, Kazimierz (Polskie Towarzystwo Mariologiczne, 2002)
„Reformatio in Ecclesia” jako nawrócenie stanowisko kard. Y. Congara
Pek, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)
Cardinal Yves Congar († 1995) is one of the outstanding theologians of the 20th century who creatively reflected on reform in the Church. He saw justification for such a reflection in ecclesiology understood integrally. He suggested that in perception of the Church at least three dimensions should be seen: its origin de Trinitate, formation de hominibus, and unification in Christo. Even though the need of reform in the aspect of its origin and its being rooted in the Trinity is not discussed, such a reform is necessary for the life of the Church that consists of sinners. Y Congar remarked that patristic understanding of reformatio is useful, as it refers to the reform of man, and speaking more precisely, to his conversion in Christ. This is why reformatio appears to be conversion. Such a perspective in perceiving the Church requires standing in the truth and recognizing mistakes in managing the community of the Church and errors in its teaching. Moreover, such a position puts all the members of the Church in the perspective of not only evangelization, but also self-evangelization.
Reguła naśladowania Maryi
Pek, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2018)
The Rule of the Ten Virtues of the Most B.V.M., or the Rule of the Ten Pleasures of the Most B.V.M. (Regula Decem Beneplacitorum Beatissimae Virginis Mariae), is one of the few religious rules approved in spite of the decree issued by the IV Lateran Council in 1215. This decree forbade the approval of the newly founded religious orders on any other than one of the previously approved rules. The Rule was composed by a Franciscan, Fr. Gilbert Nicolas, better known as Gabriel Maria, the name he received from Pope Leo X by his brief (breve) of June 11, 1517. From 1498, Bl. Gabriel Maria was the confessor and spiritual director of Joan de Valois, Queen of France and then the Duchess of Berry. With the help from her spiritual director, Blessed Gabriel Maria, the Duchess of Berry and 11 other women started a contemplative order of the Virgin Mary. It was also known as the Order of the Ten Virtues or Ten Pleasures of the Mother of God, the Order of Annunciation of the B.V.M. or the Annunciade. The Blessed Virgin Mary was to be the model for the nuns and the virtues that she practiced, that are mentioned in the Gospels, became their rule of life. Thus The Rule of the Ten Virtues came into being, because the Scriptures directly speak of those virtues.Pope Julius II, and also popes Innocent XII and Innocent XIII, confirmed The Rule of the Ten Virtues of the Most B.V.M. Along with giving a certification to the Rule, Julius II, and the above-said Leo X, granted indulgences to the Chaplet of the Ten Evangelical Virtues of the Blessed Virgin Mary, contained in that Rule. The Chaplet which was composed by St. Joan is an obligatory spiritual exercise for those who retain the Rule. In following of the instruction from the Apostolic See, The Rule of the Ten Virtues of the Most B.V.M. was adopted for a male order, which was in agreement with the wish of the Foundress, as mentioned before. Throughout the centuries, the popes granted numerous spiritual graces, privileges, and indulgences to the Order of the Annunciade (ed. Andrew Maczynski).
„Totus Tuus” odnowione
Pek, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
In the common opinion of many faithful as well as in theological works, the motto Totus Tuus is perceived as the basic symbol of John Paul II’s Mariology and Marian devotion and is to primarily represent the Pope’s trust in Mary. A direct analysis of the motto Totus Tuus. however, in the teaching of John Paul II, including the context and ways in which it was used (also taking into consideration the frequency of its use) needs to be verified in order to clarify the above mentioned statements. It is interesting to note that the Bishop of Krakow Karol Wojtyla, who later became Pope John Paul II, very seldom used (though up to his last days of life) the motto Totus Tuus, when he was explaining his entrusting Mary, mother of God. or the Divine Mercy. One may indicate many places where, surprisingly, there is a lack of the use of the Pope’s motto. The motto Totus Thus does not directly appear in the most important texts written by John Paul II, such as: encyclicals, adhortations or Marian catecheses. The apostolic letter on the rosary is the highest in hierarchy of Papal documents which contains the words Totus Tuus. In addition, it should be noticed that the motto is not accompanied by any significant statement on the topic of entrusting Mary or even Jesus. It appears together only in a Mariological and Christological as well as anthropological sense. In order to better understand the words Totus Tuus, the great topic concerning entrusting Mary should not only be taken into account (even when the motto does not appear), but also the matter of entrusting the Trinity, Jesus, or the Holy Spirit. The following words, among others, spoken in 1979 at Jasna Góra introduce the anthropological interpretation of the motto: “Allow me to entrust everything here! Allow me to entrust everything in a new way! I am a man of trust. I learned to be such a person here” Totus Tuus also speaks of people. It somewhat defines a person. A person is a being able to trust.
Yves Congar OP, Prawdziwa i fałszywa reforma w Kościele, tł. Arkadiusz Ziernicki, Kraków: „Znak” 2001, ss. 453.
Pek, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)