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„Aktualność encykliki Piusa XII «Mediator Dei» w 60. rocznicę jej ogłoszenia”. Lublin, KUL 19 kwietnia 2007 r.
Petryk, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
Biskup Marian Fulman (1918-1945) jako promotor życia liturgicznego w diecezji lubelskiej
Petryk, Piotr (Towarzystwo Naukowe KUL, 2009)
This paper shows the activity of Bishop Marian Fulman as a promoter of the Liturgy and various forms of popular piety. He was appointed Bishop of Lublin in 1918. Bishop Fulman reorganized the network of deaneries and parishes. He erected seven new deaneries and eighty-six parishes. Through his legal and pastoral activity he contributed to organization and development of the ministry to God. He introduced the practice of systematic teaching of catechism on each Sunday. He was concerned about the development of Eucharistic life, introduced two Holy Masses on Sundays and holidays, ordered Sunday devotions, promoted early First Communion, and convened an Eucharistic Congress. He propagated the worship to the Most Sacred Heart of Lord Jesus and Christ the King. He popularised the cult of the saints, especially St. Stanislaus Kostka and St. Andrew Bobola. In this cult he found moral and patriotic values, such that were specially needed in the education of the youth. he would lay much importance on the development of church societies for adults and adolescents.
Formacyjny walor pokuty
Petryk, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)
Over the history of the Church the practice of penance has undergone changes. In the first centuries it had a deeply formative character. It was similar to the catechumenal itinerary (it took place in the fellowship of penitents and had some stages). In the early Middle Ages the practice took on a more individual and expiatory character which was continued throughout the long ages of the Church. The Second Vatican Council renewed the rites of the sacrament of penance so that it would better express the social dimension of sin and conversion. Penance is an answer to the existential situation of the sinner. In its essence it constitutes an element of the process of conversion, which best defined by the Greek term μετάνοια. The teaching of the Church says that penance manifests itself in the faithful and good fulfilment of the duties of one’s calling, position, and age. Giving somebody penance should take into account the burden of sins, the penitent’s age, and above all his spiritual good. Sacramental penance must have formative and healing valour. Among the factors leading to penance one should name appropriate catechesis, salvific dialogue, and above all penance celebrations which draw their effectiveness from the power of the Word of God.
Historia i teologia aklamacji „Sanctus”
Petryk, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
The article deals with the issue of the acclamation Sanctus in the celebration of the Eucharist. The acclamation has deep roots in the Bible. It consists of the Biblical texts contained in the Book of Isaiah (6, 3), Book of Psalms (118, 25-26) and the Gospel according to St. Matthew (21, 9). The epiphonema is not included in the Eucharistic prayers of the primeval Church. For the first time it appears in the anaphore contained in Serapion’s Euchologion in Egypt. It was introduced in the Christian liturgy of the West by the Pope Sixtus III (432-440). In the Middle Ages its structure was more developed that it is now. Sanctus was sung before the words of consecration, and Benedictus followed the transubstantiation. At present it constitutes an integral part of the Eucharistic prayer. The acclamation in a special way expresses the unity of the liturgy of the pilgrimizing Church and of the liturgy of Heaven.
Komunia Święta wiernych
Petryk, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
In the history of the Church we can observe manifold changes concerning the Holy Communion of the faithful. The frequency of receiving it, the mode and the time of receiving the Lord’s Body and Blood as well as the Eucharistic fast changed. In the ancient Church the Eucharist was the center of Christian life. Participation in the Eucharist meant at the same time receiving the Lord’s Body and Blood. Cyril of Jerusalem’s testimony has been preserved that explains the meaning of the gestures made when receiving the Holy Communion. In the Middle Ages the Holy Mass is perceived first of all as an offering. Receiving the Holy Communion becomes rare. It is replaced by adoration of the Holy Sacrament. From the 8th century it becomes usual to put the Lord’s Body into a man’s mouth. In the Middle Ages people stopped receiving the Communion in both kinds. There were several reasons: plagues, the danger of spilling, and heresies negating Christ’s real presence under the species of bread and wine. Ultimately the Council of Constance in 1415 made the decision about receiving the Holy Communion under the species of bread only and remarked that the person receives the whole Christ in this way. In the face of the Reformation errors the Council of Trent focused on defense of Christ’s real presence in the Holy Sacrament, and made liturgy absolutely juridical. The II Vatican Council revived both the theological understanding of the Eucharist and a lot of practices connected with the Communion of the faithful that had existed in the Church in its first millennium.
Nabożeństwa maryjne w pobożności ludowej
Petryk, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
In the liturgical year, besides mysteries of Christ a special place is taken by the cult of the Virgin Mary. The Vatican Council II, systematizing the Marian cult, determined that it may be defined by four concepts: veneratio, dilectio, invocatio and imitatio. The above mentioned principles should be used in shaping Marian services and in the practice of Christian life. The most important Marian services in popular piety include: devout listening to God’s Word, the Angelus, the Rosary, litanies, the practice of entrusting oneself to Mary’s care, the Carmelite Scapular, Marian medals, the Akathistos. Apart from this, popular piety worships the Virgin Mary on Saturdays (by any kind of thought about her), in Marian months, in the Advent and in the Lent. On the basis of The Directory on Popular Piety and Liturgy the author formulates the rules for a revival of popular Marian piety. They are the following rules: Trinitarian, Christological, pneumatological, ecclesiological, Biblical, anthropological, eschatological and missionary. In the article the need is emphasized for recognizing liturgy as a norm for the Marian cult.
Przygotowanie bezpośrednie do małżeństwa a oczekiwania nupturientów
Petryk, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1996)
Przygotowanie do sakramentu małżeństwa w grupie ewangelizacyjnej
Petryk, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1999)
Preparing young people to getting married is an important task of the Church community. In the practice of Church life we can notice two models of preparation for marriage: the first one first of all consists in participation in a series of conferences, whereas the second one in an active participation in a small formation group. The article focuses on three ways of preparing young people for the sacrament of matrimony applying the method of small groups. The first one that was devised by the Italian pastoralist Carlo Rocchetta refers to the contents and structure of the Christian initiation of adults. Il considers the situation of many young people - especially in the Western world - who need a post-baptism catechumenate. It is united with evangelization and it is the itinerarium of faith. The second one was developed by the international pro-family Cana Movement. The emphasis on the ability to develop personal relations with God and in the family community may be noticed in a special way in it. The third method is called lubelska, as it was developed in the Lublin’s student circle. It stresses learning by participation in a small formation group that is managed by the instructor and it emphasizes the need of a dynamic understanding of the sacrament of matrimony. It should be noted that the method of small groups, although it is more difficult to put into effect, is a better response to the young nuptrients’ needs. A group conducting the pre-matrimony formation consists of both lay people and priests, which shows the fact that this is the duty of all the local Church community. In a small group developing genuine inter-personal bonds can take place, then a dialogue and genuine evangelization. Preparation for marriage is a pastoral-liturgical reality that needs developing. Formation in a small group, connected to discovering the mystery of Christ and the Church anew, may become the beginning of permanent pastorate of families. Experience gained when practicing the above methods may be used for renewing the pre-matrimony formation conducted by the Church.
Reforma liturgiczna w diecezji lubelskiej
Petryk, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Święcenia diakonów
Petryk, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)
The second typical edition of the Roman Pontifical published on 29 June, 1989 by the Congregation of Divine Cult (the Polish language version appeared in 1999) ranks consecration of deacons as the third, after consecration of the bishop and presbyters. A man who is consecrated as deacon receives an imperishable badge-character and special grace. Deacons are appointed for providing service, in obedience to the bishop. This service is performed in the Church community and is concerned with liturgy, word and love. In the history of the Church the functions of deacons underwent numerous changes, being more and more limited to liturgie acts. The liturgy of consecration in its basic outline is similar to the liturgy of consecration of the bishop and presbyters and it consists of the following stages: presentation of the candidates and choosing them by the bishop after reading the Gospel; after the homily: the candidates’ oaths, putting their hands in the bishop’s ones, invitation to pray, litany, the consecration prayer, putting on the stole and dalmatic, handing the Gospel, the kiss of peace. The most important changes in comparison with the former liturgy of consecration can be seen in the consecration prayer that defines God as the grace giver instead of the former formulation ‘giver of honours’; it also puts a greater emphasis on calling the deacons to service. Restoration of diaconate as a permanent stage in the Church hierarchy again broadens the range of deacons’ service in the Church community and may contribute to its development.