Roczniki Teologiczne, 2003, T. 50, z. 9

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Adwentowe praktyki i wierzenia maryjne w pobożności ludowej mieszkańców regionu tomaszowskiego
Nowak, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
The sources on which the present article is based are results of ethnographic field studies conducted by the author in the years 1995-2001 in 64 localities of south-eastern area of Zamość district. 314 persons provided the information. 346 interviews were made with them in the period of 312 days. Besides, the literature pertaining to the problem was consulted in order to analyse the subject. The purpose of the paper is to present the features connected with the cult of the Virgin Mary that appear during the period of Advent, and to point to their significance in traditional religiosity. The first part discusses those elements of this cult that are recalled by traditional piety during everyday prayers, canonical hours, early morning services celebrated in Advent, religious songs, penitential practices, collective saying the rosary at neighbourhood meetings on the early days of Advent. The figure of the Virgin Mary was also associated with the respect shown for the land, which was expressed in forbidding work in the field in late autumn and in winter. The second part of the paper discusses the beliefs and customs connected with the celebration of Immaculate Conception of the Virgin Mary (8 December). Christmas Eve is the last day of Advent. The elements devoted to the cult of the Virgin Mary appear both during preparations for the ceremonial supper, and in the Christmas carols sung after it.
Teologia-nauki przyrodnicze w pismach Karola Rahnera
Anderwald, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Rola rytuału w religijności kościelnej i rodzinnej
Perszon, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
The paper discusses the role of ritual in religious culture. Religion expresses and manifests itself through ritual behaviour which constitutes a means by which values and norms are conveyed, social order is established and sanctified, and a contact with transcendent reality is made possible. Any aberration in the system of symbols and rituals may lead to instability both in the religious and social spheres. Profound civilizational and cultural transformations that are well under way in Poland and Europe, especially the universal access to electronic media, have considerably contributed to a weakening of inter-generational cultural tradition. This is evident also in relation to religious traditions which have additionally been reformed after Vatican Council II. The crisis of some elements of church and familiar religiousness is manifested through a growing desacralization of everyday life, a weakening of the existential relevancy of liturgical symbolism, neglect of many traditional customs and rites of Christian character. The situation calls for an effort to work out a new – adequate to the changed social conditions – model of Christian culture.
Pokłosie II Międzynarodowego Kongresu Teologii Fundamentalnej „Chrześcijaństwo jutra” (KUL, 18-21 września 2001). Omówienie korespondencji, sprawozdań i recenzji
Kaucha, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Teologia fundamentalna w epoce dialogu. Prezentacja „Leksykonu Teologii Fundamentalnej”, Lublin 24.10.2002
Kamykowski, Łukasz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Rozpoznanie Objawienia Bożego (cz. II). Rozpoznanie objawienia w Jezusie Chrystusie
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
In recognizing revelation, the author takes into consideration the relative-historical role of the Revelator, that is the Tradition of the Church, its life, salvational influence on man’s transformation, his sanctification, blessed results in culture, making history sensible, for Christ is the same yesterday, today, and forever (cf. Hbr 13, 8). In recognizing Divine Revelation in Jesus, three basic epistemic activities play a basic role: seeing, hearing, experience, and they imply one another. To see, e.g. historical, Jesus does not mean to see and grasp His Divinity. This is only to perceive His humanity, that is one element of the sign. This must be an enlightening perception together with the grace, for a physical perception is insufficient to perceive the Son of God in Jesus. In this sense Jesus says: “blessed are those who have not seen but have believed” It is analogical with hearing: one may have ears but may not hear. The experience of the Person of Revelator is to meet Him in faith, to experience His presence, kindness, friendship, and transforming care. In its biblical sense, knowledge means that one enters a contact, establishes ties with the person that one is coming to know. Recognition of Revelation in Christ ultimately denotes not a purely intellectual activity, but coming ever closer to Jesus Christ. This process deals not only with the recognition in the historical person of Jesus Christ, but it is well under way in the Church and through the Church in history.
Eugeniusz Sakowicz. Dialog Kościoła z islamem według dokumentów soborowych i posoborowych (1963-1999). Warszawa: Wydawnictwo UKSW 2000.
Marczewski, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Zła śmierć i puryfikacja u ludu Konkomba z północnej Ghany
Zimoń, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Life is the greatest value in the tradional African culture. The care for life permeates all the activities of the African peoples and everything is subjected to it. Disease, infertility, drought and bad death are misfortunes for the Africans. Bad death takes place when a man dies at an improper time or in an extraordinary way. Bad death manifests and explains the course of life of a given man; it has influence on his burial and his fate in the future life. The way in which somebody dies determines his life after death in the sense that it can be the cause of the dead person’s transformation into an evil spirit that does harm to the people and the community out of the feelings of jealousy and revenge. The people who die a bad death do not have a normal burial and a secondary funeral or the funeral rites are made shorter. According to the conviction of the African peoples only the properly conducted funeral rituals make people’s death accepted by the community and they make it possible for the dead to pass to the land of the ancestors. On the basis of the results of field studies carried out twice among the Konkomba people of northern Ghana in the years 1984-1985 and 1990-1991 the author presents a description and interpretation of the purification ritual conducted by that people after a bad death of a woman and a baby during delivery. Men, women and children from all the homesteads of the villages Chakpong and Kpanjol, from which the deceased woman Laaba and her husband Jato came, participated in the ritual. According to the beliefs held by the Konkomba different ritual acts such as prayers, offerings of beer and animals, drinking beer mixed with medicines by all the participants and spitting it out on medicinal plants as well as sprinkling water with medicinal plants over the hut of the deceased woman Laaba and the whole homestead of her husband Jato are supposed to protect the inhabitants of both villages from the misfortune that fell on the woman Laaba.
Eklezjotwórczy wymiar wiary chrześcijańskiej
Mastej, Jacenty (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
The paper sought to show the relation between Christian faith and the genesis, development, persistence, and ultimate realization of the Church. The author answers the following question: in what sense does Christian faith have a church-making character both in the very genesis of the Church and in its realization in history and its fulfillment in Eschaton? The Church is not only an institution derived from Jesus Christ, but an interpersonal reality, Divine-human, which is embodied in its members over centuries, until the end of the world. This ecclesial community in its historical scale is ever becoming, is born anew, develops, matures, is dynamic and not static. The formal foundations of the Church over the ages are ensured by institutional structures, granted by Christ, and are in service to permanent ecclesiogenesis in time and space. The Church as a personal being is made real in persons and manifested through persons. This process comes about owing to faith and through faith. Now faith being a response to Jesus’ call, contributes to the fellowship of the faithful who co-create the Church together with the Persons of the Holy Trinity. Thus is realized and fulfilled the faith of the Church – in its individual and social aspect – and thereby the Church grows both in an individual person and in the fellowship of persons. Faith aside to other church-making elements, such as prayer, hope, love, sacramental life, testimony etc – plays an essential role in the process of permanent ecclesiogenesis, which the paper sought to prove. Without faith there would be no Christ Church.
Bonatywna funkcja Kościoła a współczesna kultura
Krzyszowski, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
The paper develops argumentation in favour of the bonative function of the Church. It shows that the Church of its nature does good both in the supernatural and natural order. According to the will of Jesus Christ, its Founder, the Church conveys supernatural goods, preaches the Gospel, that is, arouses faith and makes it more profound, administers the holy sacraments, unifies with God, grants the grace of deification to man, shows the sense of life. Similarly, in the contemporary order the Church builds and spreads Christian culture, bringing values typical of this religion, does charitable works, takes care about the lonely, the sick (hospices), the disabled. Such works are derived from the motives of faith and love, and they belong to the good activities of the Church and make it credible as the Church of Jesus Christ. By stressing these functions of the Church, fundamental theology draws from them some premisses that speak on behalf of its credibility within the frameworks of the so-called bonative argumentation. The paper sought to show one of the aspects of the bonative function of the Church, the one that is made manifest mainly in its care about the sick and dying. This aspect of the charitable activity of the Church has been chosen as a subject matter of analysis, for it is one of the most spectacular trends of its ministry, such that contributes to the creation of the moral good and moral culture, broadly understood. Through these actions, the Church stands in opposition to contemporary lay culture, defined as post-modernist, the culture that pushes the old and sick man into the margins of social life. Instead it advocates the “cult” of the strong, healthy, and young.
Przyczyny krytyki Kościoła katolickiego w dobie oświecenia
Cisło, Waldemar (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
From the moment of its establishment the Catholic Church has been perceived as “a sign that will be contradicted” In practice, this contradiction is inherent in philosophers’ views. They negated particular tenets of faith, opposed the credibility of the foundation – Revelation – upon which Christianity was founded. Another form of this critical approach can be found in sociological theories that reduce the Church to the dimension of a human organization. This organization is blamed for any evil in the history of mankind over the last two thousand years. It is the author’s belief that the analysis of the causes for criticism that took place in the Enlightenment in France is very valuable. The main argument “for” is still the current value of methods and arguments then used by the opponents of the Church. Their arguments have been divided into three trends: social, inter-church, and political.
Ludowi „śpiewacy” w obrzędowości pogrzebowej regionu opoczyńskiego
Kupisiński, Zdzisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
A number of customs and beliefs are connected with the problems of death and funeral rituals. So-called “chanters”, who were the leaders of the ritual and the prayers, played a special role in the passage ritual in the rural community. The purpose of the present paper is to show the function of “chanters” in funeral rituals in the Opoczno district. The author made use of his own ethnographic field studies as well as the literature of the subject. The first paragraph shows the “chanters” as leaders of the funeral rituals. The chanters were both men and women who were distinguished by piety, knowledge of funeral prayers and songs, acquaintance with funeral customs and rituals; they were people who enjoyed esteem In a given community (most frequently, they were members of the Third Order of St. Francis for the lay). Very often, the “chanters” were the authors of prayers and texts of the funeral songs. They presided over church services for the intention of the dead person. These were organized around the dead man in the house of mourning. The leaders provided spiritual preparation to the dead man in his passage to “the other world”, commending him to the patrons of good death, for example St. Barbara, St. Joseph or the Virgin Mary, in order to commend this person to the mercy of God, who would accept his soul in heaven. The second paragraph discusses the culture-forming function of the “chanters” They maintain and pass the traditions of funeral rituals in the Opoczno region. A lot of old funeral customs and rituals die out and are forgotten in connection with the changes taking place in folk religiosity in those regions nowadays. The funeral leaders are the carriers of this religious and cultural heritage for the present inhabitants. They guarded the rituals of “good death” and “passage” to “the other world”, to the eternal life with Resurrected Christ. Organizing funeral services for the intention of dead people, they created an opportunity for the living to reflect on their own death, they integrated the rural community and passed on the literary, religious and cultural heritage of their region.

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