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Pozycja Przybytek Ducha Świętego. Relacja Duch Święty - Maryja według Pisma Świętego i Ojców KościołaBartosik, Grzegorz M. (Polskie Towarzystwo Mariologiczne, 1999)This article presents an analysis of the basic biblical and patristic texts regarding the report between Mary and the holy Spirit. Such analysis shows that the above mentioned relation is always presented from the Christology perspective - from the point of view of Incarnation, which occurred „from Virgin Mary by the power of the Holy Spirit” The biblical and patristic texts discussing the relation „Mary — the Holy Spirit” aren’t many, but very significant if we take into the account that they refer to the central point in the history of Redemption. From that perspective the Holy Ghost shows Himself as one who: prepares Mary for the Immaculate Conception (relation between Mary and the Holy Spirit before Incarnation); enables Her to say „fiat” in Nazareth and allows for the Conception of Jesus; and accompanies Mary through her life (relation of Mary and the Holy Spirit after Incarnation). Several trends can be singled out in the Church Fathers writings: 1) apologetic: Church Fathers defending the truth about God fathering Christ, underline that the Word was embodied by the Virgin Mary thanks to the Holy Spirit. Said truth was often repeated and recalled (it is contained in the creeds symbols), because it stands guard of the fundamental article of our faith stating that Christ is the Son of God. 2) worship: many texts, especially liturgical and homiletic express admiration over raising Mary to a state worth descending to and inhabiting by the Holy Spirit. From that point of view, Mary is worshipped by glorious comparisons and poetic figures o f speech taken from the Old Testament in particular. 3) ascetic: Mary’s acceptance of the Holy Ghost sets an example for all Christians who are called to be as obedient to the Holy Spirit inspirations as She was. Mary is presented in a very special way as a model for all virgins. Even today, those teachings do not lose any of their topicality.Pozycja „Duch Święty zstąpi na ciebie”. Więź Maryi z Duchem Świętym według św. ŁukaszaCyran, Włodzimierz (Polskie Towarzystwo Mariologiczne, 1999)Pozycja Panagion i Panagia. Więź Maryi z Duchem Świętym według Pawła EvdokimovaSiudy, Teofil (Polskie Towarzystwo Mariologiczne, 1999)Pozycja Wprowadzenie do sympozjumNapiórkowski, Stanisław Celestyn (Polskie Towarzystwo Mariologiczne, 1999)Pozycja Per Spiritum ad Mariam. Mariologiczne poszukiwania z Yvesem CongaremPek, 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.Pozycja Powitanie i wprowadzenieSiudy, Teofil (Polskie Towarzystwo Mariologiczne, 1999)Pozycja Dyskusja panelowa(Polskie Towarzystwo Mariologiczne, 1999)Pozycja Duch Święty a Maryja w świetle prac Francuskiego Towarzystwa Studiów Maryjnych 1968 - 1970Napiórkowski, Stanisław Celestyn (Polskie Towarzystwo Mariologiczne, 1999)Pozycja Maryja jako Oblubienica Ducha Świętego w nauczaniu Jana Pawła IISiwak, Wacław (Polskie Towarzystwo Mariologiczne, 1999)The title „Bride of the Holy Spirit” has an ancient origin. It is accepted that for the first time in the Christian East, it was used in reference to Our Lady by Cosma Vestitor (750-850 A.D.) in Sermo in ss. Joachimum et Annam Gloriosis Dei Genitricis Mariae Parentes. In the West the first one was S. Francis from Assisi (+1226) in Antiphon from the Office of Lords Passion. The marian formula „Bride of the Holy Spirit” found its reflection in pious literature (s. Grignion de Monfort, s. Maximilian Maria Kolbe) and also in Magisterium Ecclesiae. Without any difficulty we can perceive that this pneumatological and marian term is very liked by our pope John Paul II. He uses it very often. A deep theological reflection can help to understand better the thought of John Paul II about the relation between Mary, Our Lady and the Holy Spirit. Analyzing the formula „Mary - Bride of the Holy Spirit” (particularly in the light of the biblical theology) we can notice a big amount of theological contents that it bears. The meaning of this formula in the papal teaching, we can summarize in four points: 1° A deep love connects the Holy Spirit and Our Lady; 2° Mary in active way participate at the New Covenant; 3° There is a special and deep unity between Mary and the Holy Spirit; 4° The Holy Spirit and Our Lady are together fruitful.Pozycja Relacja Duch Święty - Maryja w liturgii Mszy świętejBartosik, Grzegorz M. (Polskie Towarzystwo Mariologiczne, 1999)This article is an analysis of the place and role of the relation between Mary and the Holy Ghost in the celebration of the Holy Mass. Catholic Church Catechism, stressing the exceptional place and role of the Holy Spirit in the performance of the Eucharist liturgy, describes His mission in five basic clauses in which the Holy Ghost: prepares believers to accept Christ (CCC 1093 -1098), recalls Christ’s mysteries (anamnesis, CCC 1099-1103), updates Christ mystery (epiklesis preconsecrational, CCC 1104-1107), is the author of the cômmunion between Gods people, the Holy Ghost and the brothers (epiklesis postconsecrational, CCC 1108-1109), gives liturgy an earnest of the future, „allows for the real anticipation of the perfect Holy Trinity communion (CCC 1107). Although Our Lady was included in the Redemption in the most original manner and it is extremely difficult to describe the nature of the report between Mary and the Holy Spirit in the liturgy, Her relation with the Holy Ghost should and is stressed in the performance of the Eucharist. In compliance to the five roles, which accordingly to the Catholic Church Catechism the Holy Spirit plays in the liturgy, report between Mary and the Holy Ghost is presented in the described article in the following way: a) Mary as an archetype of the Church and Its most perfect model is an example of the Churches as well as the individual Christians openness for the Holy Spirit influence, b) Redeeming Christ mysteries recalled in the liturgy (anamnesis) also bring to mind His most holy Mother, who conceived by the Holy Ghost and who lived with His constant presence, c) The Church asks the Father to „send the Holy Spirit and in signs as well as in words present Christ with His redeeming deeds (sacraments) for the glory of God and sanctification of men”. Incarnation of the Son, when by the Holy Ghost a word descended, took form from the Virgin Mary and lived among us (J 1,14) is the prototype of each sacramental epiklesis. d) In the liturgy the Holy Spirit causes unity of believers among themselves and with the Holy Trinity. Holy Mary is the one who as a member of the Gods people, prays with them and at the same time pleads in their name for the gift of unity with God and among themselves, e) Holy Mary is a model and a perfect representation of the future life in great communion with the Holy Trinity, shown in the liturgy by the Holy Ghost and to which all of the Church is being constantly called. The above deductions were concluded from the analysis of the liturgical texts of both East and West. Collectio Missarum de Beata Maria Wrgine, modem Roman collection of votive masses venerating Our Lady, proclaimed in the Vatican in 1986 and published a year later were especially used.Pozycja Niepokalanie Poczęta a Duch Święty według nauczania Jana Pawła IIWit, Mieczysław (Polskie Towarzystwo Mariologiczne, 1999)In his teaching John Paul II points to deep relationships between Mary Immaculate and the Holy Spirit. One can find this theme in his encyclicals about the Mother of God (Redemtoris Mater) and the Holy Spirit (Dominum et Vivificantem), in catecheses during his general audiences, reflections at „Angelus Dominum” and in his many homilies. The pope’s theological reflection concerning the spousal union between the Holy Spirit and Mary is focused on the mystery of the Incarnation and the mystery of the Cenacle, for in these two mysteries God-Holy Spirit and Mary are both present. Mary in the mystery of Incarnation becomes the Mother of the Incarnate Word „by the Holy Spirit”, who has chosen her and prepared through her immaculate conception, and enabled her from the very beginning of her existence to enter into the fullest communion with the Holy Trinity. The pope treats Mary’s immaculate conception not only as freedom from the original sin (via negativa), but also as her „fullness of grace” through the Holy Spirit, who made her tota pulchra and ready for being the Mather of God (via positiva). In the Immaculate Mather of the Redeemer the Church sees the mystery of her supernatural fruitfulness out of the Spirit and Mary is still present in it as a pattern of a virgin and mather.Pozycja Maryja a Duch Święty w ujęciu teologów średniowiecznych (VIII-XV w.)Warzeszak, Józef (Polskie Towarzystwo Mariologiczne, 1999)Pozycja Maryja ikoną Ducha Świętego według Bruno ForteBartosik, Grzegorz M. (Polskie Towarzystwo Mariologiczne, 1999)Accordingly to Father Bruno Forte, Blessed Virgin Mary is an icon of the Holy Spirit. Bruno Forte is one of the most creative and original modem Italian theologian. His basic theological thought is contained in eight volume work titled Church Symbolism. Theology as history (1981-1996), conceived as an integral dogmatic theology lecture from the perspective of the notion which is „symbol” itself. Given lecture presented Bruno Fortes mariology in compliance to his volume titled: Mary a woman icon o f the Mystery. Study of the symbolic — narrative mariology. For the Neapolitan theologian, Incarnation of the Son, which makes the invisible God visible, is the climax of the worlds history. Blessed Virgin Mary plays a key part in the event, therefore, accordingly to the Italian theologian, one can conclude that God used Mary to show Himself to the world. Bruno Forte believes that both person and mission of the Virgin Mary manifest all of the Holy Trinity. He describes it as follows: as a Virgin - Mary is the icon o f the Son, as a Mother — an icon of the Father and as a Bride — an icon of the Holy Spirit. In the presented lecture a third of the aforesaid relations is discussed, especially the betrothed aspect of the Bride in the relation Mary - the Holy Ghost. In this report, Bruno Forte sees an original model of the meaning of betrothal - to the Church (in its ecclesiastical sense) as well as to an individual (in its anthropological sense). Change from the expression „Mary Bride of the Holy Spirit” to „Mary Bride in the Holy Spirit” is the novel idea of the Italian theologian and is characterised by the theological depth, new verbalisation and new, brave reading of the Bible.Pozycja Zamiast zakończenia. Wypowiedź ks. Teofila Siudego dla Radia Watykańskiego (4.06.98)(Polskie Towarzystwo Mariologiczne, 1999)Pozycja Maryja a Duch Święty w kazaniach franciszkanów doby saskiejMastalska, Danuta (Polskie Towarzystwo Mariologiczne, 1999)Not only in Poland but also in the whole world, the seventeenth and eighteenth centuries are called the Centuries of Our Lady. Those centuries are signed by an animated marian movement. The Catholics were defending the honor of Our Lady and desired to know Her better and to deepen the marian worship. In the whole Church, the seventeenth century, is characterized by an exaggerated care of marian worship and looking for new form of marian piety. This caused the introduction of new feasts and the rising o f many marian associations. Alongside with the political falling of Poland in the seventeenth century and with the lowering of the standard of social life we notice the lowering of the quality of preaching. The preaching at that time acquired many characteristics o f baroque style, i.e.: form over content, verbal ornamentation, Italian words, imitation, predilection for symbols (often without connection with the contents) and allegories, erudition (without any proper knowledge), use of fables, anecdotes and pagan stories and narratives. The most important deficiency o f sermons was the abandonment of the Bible and the Patrology and not considering these as the sources of preaching. The Bible stories were used in a very liberal way, as illustrative and not linked to the sermon argumentation and also without any biblical exegesis. The baroque preachers vary rarely mention the Holy Spirit and even less they talk about the connection of Our Lady with the Third Person of the Holy Trinity. From the time of the Trident Council we notice some kind of „pneumatological emptiness” and, in consequence, the activities of the Holy Spirit are ascribed to Our Lady. The Holy Ghost remained at that time „an God unknown”. No wonder that the baroque authors do not say much about the relation of Mary to the Holy Spirit. Those who undertake this problem talk only about the Immaculate Conception of the Holy Spirit. Sometimes they say that Mary conceived of the Holy Spirit or Jesus was conceived by the work of the Holy Spirit.Pozycja Patrystyczna interpretacja Łk 1, 35 i jej pneumatologiczno-mariologiczne implikacjeKochaniewicz, Bogusław (Polskie Towarzystwo Mariologiczne, 1999)Pozycja Duch Święty a Maryja w badaniach Katedry Mariologii KULKowalik, Krzysztof (Polskie Towarzystwo Mariologiczne, 1999)In the researches on the subject concerning relation Mary-Holy Spirit, conducted by the Chair of Mariology of the Catholic University of Lublin, the main efforts were posed on deepening and propagating the official teaching of the Church, and especially the teaching in His basic documents: Lumen Gentium, Marialis cultus, Redemptoris Mater. In the light of this teaching there were discovered the following themes: Mary and the Word of God (Mary listening to the Word of God, the living Gospel of Christ), Mary and the Church, Mary in the Christian worship, Mary in the people’s piety (pneumatological principles of the renovation of the marian cult). Beside the Church Documents there were analyzed also the writings of selected authors: Bernard from Clairvaux, Luis Maria Grignon de Monfort, Maximilian Kolbe, Heribert Mühlen, Walter Kasper, Yves Congar. According to the suggestions o f the Second Vatican Council, the analyses concerned the rich biblical and patristic sources of these works and were placed in the context o f other Church Documents. The sources were especially discovered and analyzed in the monograph lectures on the Church Fathers Mariology. From many others it is necessary to mention the theme: Mary in the ecumenical dialog. This problem is in the process of maturating among the common reflection o f Christian Churches. The above mentioned researches brought fruits in the form o f important Symposiums and Conferences organized by the Chair of Mariology KUL, or at which participated the scholars from KUL. We have to mention also the long list of publications, papers and doctoral dissertations on the subject concerning the relation „Mary-Holy Spirit”.Pozycja Tajemnica Trójcy Świętej w „Akatyście” ku czci BogarodzicyBalter, Lucjan (Polskie Towarzystwo Mariologiczne, 2000)Pozycja Kult Trójcy Świętej a cześć Maryi w świetle modlitewników żeńskich zgromadzeń bł. Honorata, odnowionych po Soborze Watykańskim IITrela, Krystyna (Polskie Towarzystwo Mariologiczne, 2000)Pozycja Komunia życia Maryi z Trójcą Świętą w nauczaniu Stefana Kardynała WyszyńskiegoOsppe, Jan Pach (Polskie Towarzystwo Mariologiczne, 2000)