Roczniki Liturgiczne, 2009, T. 1 (56)

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Liturgia jako pieśń nowa ku czci Pana
Nowak, Władysław (Towarzystwo Naukowe KUL, 2009)
Elementy kultury świętowania niedzieli w Polsce
Sobeczko, Helmut Jan (Towarzystwo Naukowe KUL, 2009)
Liturgia żywą katechezą
Goliszek, Piotr (Towarzystwo Naukowe KUL, 2009)
The Liturgy is a community between God and man. During a liturgical celebration, man experiences an encounter with the Person of Christ. It is a personal encounter, that is, a real encounter. The Liturgy makes present the whole Person of Christ, His life, words and acts. It makes present the history of salvation, in particular the Paschal Mystery of Christ, that is His passion, death, funeral, resurrection, and ascension, and the outpouring of the Holy Spirit. The Holy Spirit that revived Christ at resurrection in the Liturgy makes present His salvific work, makes it alive and actual. Jesus Christ present in the Liturgy through the enlivening action of the Holy Spirit saves, arouses faith and sets man free to be a child of God. Thus man receives a gift of new life through personal unity with the Father through Christ in the Holy Spirit. In the Liturgy, Jesus Christ in collaboration with the Holy Spirit reveals, meets man, and leads to communion and unity with the whole community of the Holy Trinity. Here emerges the purpose of the Liturgy, which is identical with superior purpose of religious instruction (catechesis). Both the Liturgy and catechesis seek to lead their participant to communion and intimacy with Jesus Christ. He leads to unity with the Father in the Holy Spirit. This personalistic character of the Liturgy makes it the place of living catechesis. The Liturgy expresses faith, communicates faith and shapes it. The whole Liturgy contains Catholic faith and confesses this faith through celebration. The Liturgy is not a learned knowledge of faith, it does not explain concepts, it is not a theological tract or an interpretation, but its catechetic character is expressed in the fact that it makes faith and leads to an existential encounter with God. In this sense the Liturgy is a living and dynamic catechesis, it has a personal and educational character. In religious instruction that is taking place in the Liturgy God Himself speaks, gives instructions saves, and brings up man to full humanity.
Maryja wzorem uczestnictwa we Mszy Świętej
Janiec, Zdzisław (Towarzystwo Naukowe KUL, 2009)
This paper shows Mary as the pattern of participation in the Holy Mass. Mary as “the Woman of the Eucharist” not only is present in the Liturgy and in liturgical texts (most often by way of mentioning), but her presence is mystical and spiritual. Thus Mary’s example rears the participants of the Mass how to become the people of the Eucharist. Special formative moments are the following: Mary’s attitude towards the word of God proclaimed at the Mass, prayer of the faithful, preparations of the gifts, worship of God, fellow offering at the Mass, and during the Communion. Mary therefore helps a conscious, full, and fruitfull participation in the Holy Mass in the spirit of the Second Vatican Council.
Wiara w życiu i działalności św. Maksymiliana Kolbego w świetle kazań biskupów polskich
Kosman, Ignacy (Towarzystwo Naukowe KUL, 2009)
The preaching of Polish bishops on the manifestation of faith in St. Maximilian Kolbe embraces the whole of the question in the light of the Second Vatican Council. It shows how faith can be understood as a factor forming Christian life. In this sense Fr. Kolbe appears to be a personal pattern of the believer, who understands faith as a special encounter of grace and human effort. Faith of this kind embraces the whole man: it combines obedience with freedom, reason with the heart. It is characterized by dynamism and vividness, both in the personal and ecclesial dimension. The ecclesial character of faith constitutes its origin and end. The important elements of a living faith are the following: prayer suffering, and offering. Their source is love, upon which each human trust is grounded. Love makes the practice of faith to grow up to heroism. In St. Maximilian the act of faith bore a strong Marian mark. It is for Her, for the Immaculate, that he lived, worked, and died. His Niepokalanów, the publishing house, Militia of the Immaculata, missions and Auschwitz were the indicators of his apostolical and evangelizational activity. They made up the essence of living by faith and living in faith. He died as he believed. Indeed, St. Maximilian Kolbe’s life and activity anticipated the contemporary teaching of the Magisterium, both in the aspect of his personal sanctification and missionary commitment. In this sense Fr. Kolbe outdistanced his epoch and the Church. He had no fear of the media. In his hands they became modern tools of pastoral work with which he sought to win the world for Christ.
Dystrybucja psalmów w posoborowej reformie księgi Liturgii Godzin. Kwestie redakcyjne
Stefański, Jerzy (Towarzystwo Naukowe KUL, 2009)
This study presents the editorial process related with the distribution of the psalms in the post-councillor book of the Liturgy of the Hours. Study Group Three was responsible for these works. It was part of the Consilium ad exsequendam Constitutionem de Sacra Liturgia. As a result several years of editorial work was resignation from the one and a half thousand-year-old tradition to quote the whole of the Psalter during one week. New ordinarium of the Psalter has been introduced with a four-week scheme of the psalms. The above Study Group, supported by the authority of competent organs of the Holy See, established a new set and number of the psalms in each of particular canonical hours of the current Breviarium Romanum. An additional question which the editors of the new book had to face, was the role, meaning, and place of the so-called cursing psalms (or only the very psalmodic lines of this kind) and the historical psalms. Eventually, the above psalms are left out of the ordinarium of the four-week set of the psalms.
Liturgia biskupia Wielkiego Czwartku w wawelskich ceremoniałach z XVI wieku
Fedorowicz, Szymon (Towarzystwo Naukowe KUL, 2009)
Lasst uns voller Hoffnung vorwärts gehen! Pädagogisch-katechetische Aspekte, wie der Christ die Zeichen der Zeit in der gegenwärtigen Welt aufnimmt
Stala, Józef (Towarzystwo Naukowe KUL, 2009)
Posłannictwo Kościoła nie polega tylko na przekazywaniu ludziom ewangelicznego orędzia Chrystusa, ale na doskonaleniu duchem ewangelicznym całego porządku spraw doczesnych oraz właściwym odczytywaniu i rozumieniu znaków czasu. To przepajanie duchem Ewangelii wszystkich wydarzeń i dziedzin rzeczywistości stanowi właściwą specyfikę apostolstwa. Do chrześcijan należy świadczenie o tym, jak wiara chrześcijańska daje jedyną pełną odpowiedź na problemy i nadzieje, jakie życie stawia przed każdym człowiekiem i każdym społeczeństwem. Chrześcijanie muszą stawać się dla świata czytelnymi znakami innej rzeczywistości, rzeczywistości Bożego królestwa. W niniejszym artykule podjęto próbę wskazania pedagogiczno-katechetycznych aspektów dostrzegania, właściwego rozumienia i podejmowania przez chrześcijan znaków czasu we współczesnym świecie. Chrześcijanie realizują przez to zadanie consecratio mundi i dzięki temu mogą iść naprzód z nadzieją. Zostało to omówione przez uświadomienie faktu, że chrześcijanin nie ucieka, lecz żyje we współczesnym świecie, dla którego stara się być świadkiem królestwa Bożego oraz ukazuje mu drogę Ewangelii.
Zawsze miał nadzieję. Ksiądz Mieczysław Brzozowski. Świadectwa i wspomnienia. Red. Alina Rynio. Wyd. II poprawione. Lublin: Wydawnictwo Archidiecezji Lubelskiej GAUDIUM 2006 ss. 401.
Głowa, Władysław (Towarzystwo Naukowe KUL, 2009)
Rękopisy liturgiczne biblioteki Kamedułów w Bieniszewie. Materiały do studiów źródeł liturgicznych
Pałęcki, Waldemar (Towarzystwo Naukowe KUL, 2009)
Ogólnopolskie sympozjum katechetyczne „Obecność Biblii w katechezie”. Lublin, 21-22 listopada 2008 roku
Wyrostkiewicz, Michał (Towarzystwo Naukowe KUL, 2009)
Struktura i teologia modlitwy poświęcenia kościoła i ołtarza
Araszczuk, Stanisław (Towarzystwo Naukowe KUL, 2009)
Before a church is ready for liturgical purposes, it should be consecrated by a bishop. In Christian antiquity this rite consisted in bringing in the relics of a saint martyr and saying the first Holy Mass. In later centuries the rites of church’s dedication were enriched by many new elements. A church, as a visible building, is a special sign of the People of God that is on its pilgrimage on earth and is an image of the community in heaven. Each church that is supposed to be consecrated should have a title. A bishop is the proper steward of the rite of consecration, and the day of consecration is usually Sunday, as then the congregation is more numerous. First there is a solemn prayer of consecration. The introduction to liturgical books confers on it the following meaning: “The Eucharist is the most important and in the only necessary rite of consecration. In line, however, with the common custom of the Eastern and Western Church a special prayer is said that expresses the intention to consecrate the church to the Lord for good and to entreat His blessing” (Ordo dedicationis ecclesiae et altaris II 15). The prayer is therefore the declaration of the will of the whole people announced by the bishop, and it is a request of blessing and sanctification. It is a new composition that contains two previous consecration prayers, one for the church and one for altar. Thus the inalienable relationship between church and alter is stressed. The editors have shown in it also the classical structure of prayer, poetic power, doctrinal richness, biblical and patristic inspirations. The prayer of consecration expresses the will of the local community that this place become a place where to celebrate holy mysteries, and also mobilize people to contemplation and life in accord with evangelical justice.
Znaczenie terminu „misterium” w refleksji teologiczno-liturgicznej
Dyk, Stanisław (Towarzystwo Naukowe KUL, 2009)
The Christian tradition and Liturgy have combined the term mysterium with the event of Jesus Christ. The very concept of mysterium is fairly often translated into Polish as “tajemnica” (“secret,”) therefore it may be taken to mean as some mysterious knowledge, a fact that in relation to Jesus could denote only His teaching not accessible and understandable to all. With this understanding of the term mysterium in mind, Christianity may easily be reduced to a worldview or moral system. It is therefore important to accurately understand the very concept of mysterium and evolution the word has gone through in the theological and liturgical reflection. The term mysterium, derived from Greek culture, was first borrowed by Christianity in as early as the New Testament it served to explain the plans of God’s will and the salvific works of God made in Jesus Christ. In the theology of Church Fathers this term fairly quickly becomes central, be means of which the Fathers defined the whole phenomenon of God’s salvation in Christ and the Church, especially in its acts of worship. They used it also to mark the greatness of God’s works of salvation and their inscrutable character (cf. Eph 3:8). Contemporary theologians and the magisterium of the Church have assumed this concept to illustrate the salvific work of Christ, His proclamation and actualization in the worship of the Church, in the whole activity of the Church, and in Christians’ daily life. Christ’s mysterium and mysteria are not therefore His mysterious teaching, but a salvific work that call for being accepted in faith. Such remarks are especially important for the preacher whose task is to lead the faithful to participation in the salvific mysteria of Christ actualized in the Liturgy, and in the mystic and existential unity with Him.
Christopher Hitchens. God Is Not Great: How Religion Poisons Everything. New York: Twelwe Books 2007 ss. 319. Wyd. polskie: Bóg nie jest wielki. Jak religia wszystko zatruwa. Przeł. C. Murawski. Katowice: Wydawnictwo Sonia Draga 2007 ss. 292.
Wyrostkiewicz, Michał (Towarzystwo Naukowe KUL, 2009)
Celebracje liturgiczne w katechezie parafialnej
Słotwińska, Helena (Towarzystwo Naukowe KUL, 2009)
This paper, in its theoretical part, depicts some questions contained in the Program Katechezy Parafialnej Młodzieży Szkół Ponadgimnazjalnych (“Programme of Parochial Catechesis for Secondary School Students”). They should be discussed at parochial catecheses (1). It also stresses the significance of liturgical celebrations in the catechesis (2). In its practical part (3) it provides concrete liturgical celebrations. They are considerable support for some questions that are proposed at parochial catecheses.
Przegląd bibliografii liturgicznej w wybranych polskich czasopismach teologicznych w 2008 roku
Herc, Tomasz; Różyło, Grzegorz; Słotwiński, Witold; Stasiewicz, Wojciech (Towarzystwo Naukowe KUL, 2009)
Nauczanie Kościoła na temat Pisma Świętego i Tradycji jako źródła przepowiadania
Głowa, Władysław (Towarzystwo Naukowe KUL, 2009)
This paper consists of three parts. In the first part the Holy Scripture and Tradition are presented as one source of Revelation, in the second part they are shown in the life of the Church, and in the third part as the first source for preaching. The latter question brings forth both the Church’s clear statements on it (as contained in the definition of homily and sermon, in their structure and purpose), and in indirect statements.
Teologia na V Lubelskim Festiwalu Nauki. Lublin, 20-26 września 2008 roku
Wyrostkiewicz, Michał (Towarzystwo Naukowe KUL, 2009)
Spis publikacji ks. prof. dra hab. Czesława Krakowiaka
Migut, Bogusław (Towarzystwo Naukowe KUL, 2009)
Diakonalny wymiar liturgii, czyli otwartość na problemy świata
Nadolski, Bogusław (Towarzystwo Naukowe KUL, 2009)
Public theology, which first appeared in the United States of America at the end of the 20th century, presents a certain challenge also for the liturgy. In this article the author addresses the “diaconisation” of the liturgy, pointing to the reasons, which authorize for the use in the liturgy aspects of public theology, which emphasize the characteristic elements of the liturgy, as a rich cultural inspiration for society in an extremely direct perspective for progression, recalling to mind the richness of the Eucharistic mystery by which ars celebrandi and ars praesidendi should increase sensitivity and better motivate the participants in the liturgy to a greater love for the community.

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