Roczniki Teologiczne, 2005, T. 52, z. 8
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Pozycja Liturgia w funkcji permanentnej eklezjogenezySobeczko, Helmut Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)In contemporary theological thought a considerable amount of attention is devoted to ecclesiogenesis. The question is raised whether any, and if so then what function is fulfilled by liturgy in permanent ecclesiogenesis. The key for exploring the issue is the ecclesial interpretation of Christ’s Paschal mystery from which the Church takes its beginning, but also its further existence. The Church in a special way manifests itself in a liturgical gathering, especially when it celebrates the Eucharist. It is first of all initiation sacraments, with the Eucharist at the head, that reveal and build the Church. It has to be stated then that liturgy is a permanent ecclesiogenesis.Pozycja Przegląd bibliografii liturgicznej z wybranych polskich czasopism z lat 2000-2004Krakowiak, Czesław; Rutkowski, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Pozycja Wielki Post drogą do Paschy Chrystusa i KościołaDecyk, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)The Lent has a close historical relation with the annual Christ’s Pasch. The first stage of formation of the Lent was the introduction of Triduum Sacrum. On Good Friday and Holy Saturday fast was observed, and it was defined as Paschal fast, which was next extended to the whole week. In Rome, at the break of the 3rd Century, the time of preparation for the celebration of Pascha was extended to three weeks, and in the middle of the 4th Century – after the example of the East – to as much as 40 days. At the beginning of the 6th Century in the East fast-days were counted omitting Saturdays and Sundays, which resulted in the beginning of the Lent falling on Wednesday, and with time, in establishing Ash Wednesday. The evangelical pericope of the Ist Sunday of the Lent shows temptation of Jesus in the desert. Reminding Jesus’ struggle against evil in the last weeks before Passion is the crowning of Jesus’ whole fife and public activities. The meaning of these events is also enriched by the symbolism of the Old Testament connected with tempting the first man by Satan. From the very beginning the Lent, independent of the various penitcntial practices, was connected with Christ’s Paschal Mystery, that is made manifest especially by sanctifying Sunday that is first of all a sign of Christ’s Resurrection. Besides stressing the Paschal character of Sunday the Church pays attention to the meaning of the Mystery of Pasch in a Christian’s whole fife. It does so, among others, by referring to the sacrament of baptism during the Lent. Since the apostolic times people prepared to receiving baptism during the Lent. The connection between the Lent and the sacrament of baptism was always present in the Church’s awareness, whose expression was a three-day fast, still practiced in Poland in the Middle Ages. Experiencing the Lent was connected with penance. In the 7th Century Ash Wednesday was the day when public penance was imposed. It was also in that period that analogy was seen between the practice of turning public sinners out of the church and turning the first people out of Paradise. The difference was that the practice concerning sinners was connected with blessing and putting hands. A special sign beginning the Lent is connected with the Lent penance, and that is the rite of putting ash on people’s heads. The rite has been practiced since the 10th Century. In the symbolism of this rite also the Paschal accent can be seen. The ash comes from the burned palms of Palm Sunday, declaring that Paschal events are approaching. Also consecration of palms belongs to Paschal accents in celebrating the Lent. The rite acquires a special meaning just before the celebration of Pasch, announcing Christ’s triumph in Résurrection. In the tradition of the Polish Lent stress has been put on the elements of Christ’s Passion and on penance. The faithful gather at evening Sunday services to sing the Lenten psalms that are similar in their inner structure to other Lenten songs. The Way of the Cross celebrated during the week has a similar meaning. Cohesion of the mystery of the Lent and the Paschal Triduum can be noticed, as well as the unity of Christ’s Passion and the Church. The Lent acquires its meaning in the light of Jesus Christ’s Paschal Mystery, in which the whole Church wholly participâtes. The faithful take part in this union of experiencing the mysteries of Christ’s Passion, Death and Resurrection. The Lenten practices allow the faithful to follow the Christian, evangelical way of the Church towards the Paschal events that are realized in the Church’s liturgy.Pozycja „Gott liebt einen fröhlichen Geber“ (2 Kor 9,7). Der Gedanke der „Diakonia“ in der Euchologie des Laurentiusfestes (10. August)Heinz, Andreas (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Św. Wawrzyniec diakon i męczennik należy do sławnych świętych Kościoła rzymskiego z czasów papieża Sykstusa II. Podczas prześladowania w 258 r. Wawrzyniec, jako znana kościelna osobistość, został uwięziony, a trzeciego dnia po śmierci Sykstusa II poddany torturom i zamordowany po spektakularnym procesie. Według tradycji Wawrzyniec został zamęczony 10 sierpnia 258 r. na rozpalonej kracie. Ukazują to liczne przekazy ikonograficzne. Imię Wawrzyńca pod datą 10 sierpnia jako dniem śmierci, czyli narodzin (natale) dla nieba, odnotowuje sanktorał z kalendarza Filokaliosa z 534 r. Wysoką rangę czci Wawrzyńca potwierdza także włączenie jego imienia do kanonu rzymskiego oraz przyjęcie kultu męczennika w IV wieku przez Kościoły lokalne. Św. Augustyn († 430) i Piotr Chryzolog († 450) nazywają go archidiakonem, natomiast Prudencjusz († po 405) mówi, że był on pierwszym wśród siedmiu diakonów Rzymu. Jako troskliwy zarządca dóbr i rzeczy kościelnych był Wawrzyniec opiekunem ubogich, których liczba w Kościele rzymskim sięgała 1500 osób. Rozdał potrzebującym majątek kościelny podczas prześladowania za czasów cesarza Waleriana. Gdy prefekt Rzymu zażądał wydania skarbu kościelnego, wówczas Wawrzyniec zgromadził ubogich i odpowiedział: „Oto są prawdziwe skarby Kościoła” Odwagę Wawrzyńca skazanego na śmierć wśród płomieni wychwala Ambroży († 397), a Leon Wielki (†461) wskazuje na niego jako wzór kościelnej troski o biednych, chorych i opuszczonych. Zarówno przez odważne męczeństwo, jak i wierną służbę ubogim zostawił Wawrzyniec przykład posługi diakońskiej i oddania życia za Kościół przez praktyczną miłość bliźniego. Podziw dla znamienitego włodarza (dispensator egregius), który w życiu i śmierci zrealizował prawo chrześcijańskiej miłości bliźniego (pietas), podkreślają dwie prefacje sakramentarza z Werony. Z kolei trzynaście formularzy o św. Wawrzyńcu zachowanych w sakramentarzach rzymskich i przeznaczonych na święto oraz wigilię obchodu ku czci sławnego diakona gloryfikuje przede wszystkim jego odważne męczeństwo. Wawrzyniec umiłował Chrystusa w swoim życiu i naśladował Go w swoim męczeństwie i śmierci. Ta myśl jest także wątkiem przewodnim formularza mszalnego o św. Wawrzyńcu w mszale potrydenckim. Jednakże nawet w tej redakcji zachowano perykopę z Drugiego Listu św. Pawła do Koryntian (2 Kor 9, 6-10) z jej przewodnim zdaniem: „Radosnego dawcę miłuje Bóg” – w. 7). Jest to aluzja do chrześcijańskiej diakonii, którą tak konsekwentnie zrealizował Wawrzyniec. Ten wątek treściowy podjął mszał rzymski z 1970 r. W antyfonie na wejście podkreśla się, że św. Wawrzyniec oddał życie za Kościół i tym samym zasłużył sobie na wieniec chwały męczennika. Modlitwa z dnia konkretyzuje charakter służby Bogu i ludziom zrealizowany przez św. Wawrzyńca. Działając z gorącej miłości ku Bogu i wiernie służąc ubogim, Wawrzyniec odważnie podjął katusze męczeństwa. Jego naśladowcy mają miłować to, co on miłował, i wypełnić to, czego uczył. Niemiecka wersja tekstów euchologijnych z formularza na dzień św. Wawrzyńca wskazuje także źródło wiernej posługi i chwalebnego męczeństwa tego świadka Chrystusa – to gorąca miłość do miłosiernego Boga dała diakonowi Wawrzyńcowi tę siłę, by ofiarnie służyć Bogu i ludziom oraz przynieść obfity plon przez swoją męczeńską śmierć. Podczas gdy łacińskie wydanie mszału w treści prośby nie mówi wyraźnie, co św. Wawrzyniec umiłował i czego uczy, to tekst niemiecki jednoznacznie stwierdza: „Pomóż nam Ciebie kochać, jak on [Wawrzyniec] ukochał Ciebie, i tak służyć biednym, jak on im służył” Parafraza zastosowana w mszale niemieckim jest przykładem inkulturacji tekstów liturgicznych przez Kościół lokalny.Pozycja Martyria a nowa ewangelizacjaKulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Analysis of the word martyria used in the Bible leads one to the conclusion that we can be Jesus’ witnesses when we follow Him as the Witness of the Eternal Father: “Who has ever seen me has seen the Father [...] Do you not believe that I am in the Father and the Father is in me?” (John 14, 8-10). This is why Rev. Franciszek Blachnicki, speaking about the testimony in the life of a Christian, referred to the dialogic structure of the person, pointing to the fact that the self-revelation of the Father to the Son becomes a model of testimony with which the Holy Spirit sends us to the world. He also emphasized the need for a personalist opening, as the inside of a man as an independent, sovereign subject, is inaccessible to another person as long as he himself is not eager to enter a dialog and say something – reveal the mystery of his inside. Our ability to testify has its source in the anointing with the Holy Spirit, whose model is the anointing of Jesus during His baptism in the Jordan. It leads to “release to the captives and recovery of sight to the blind” (cf. Luke, 4, 18), from which the founder of the Crusade for the Liberation of Man draws the conclusion that “action for liberation always has to go together with evangelization” At the same time Rev. Blachnicki stressed that from the catechumens who had not yet been baptized the Church in its first centuries required a testimony of faith that was a confirmation of their entering the way of the Lord’s apostles; this thought is continued by the modern Rite of Christian Initiation of Adults. Involvement of the founder of the Light-Life movement in evangelization, even before the concept of the new evangelization became popular, may be considered its exemplification, which is proven by the 30th anniversary of the Institute of Pastoral-Liturgical Formation of the Catholic University of Lublin.Pozycja Ks. Czesław Krakowiak. Katechumenat chrzcielny dorosłych w Kościele posoborowym. Lublin: Wydawnictwo KUL 2003 ss. 470.Marczewski, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Pozycja Maryja w obrzędach koronacji swojego wizerunkuKonecki, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)The theology of the cult of the Virgin Mary is contained not only in the Church’s official teaching in the documents of the Vatican Council II, in encyclicals and Popes’ adhortations, but also in the Church’s liturgy. One of the important sources of this theology is Ordo coronandi imaginem Beatae Mariae Virginis – the rites of the coronation of the Virgin Mary’s image. The author of the article focuses on analysis of the liturgical texts of the coronation rites in order to extract the main Mariological lines of the renewed rites from them. From the coronation rites of the Virgin Mary’s image Her Person appears, which is defined by the following titles: Saint, Ever Virgin, the Lord’s Servant, the Savior’s Mother, the Mother of All People, the One Taken to Heaven, the Queen of the Universe, the Intermediary of Graces. The author describes and explains each of the Virgin Mary’s mentioned titles on the basis of the Church’s documents and on theological literature.Pozycja Misterium Krzyża i Męki Pańskiej w nabożeństwach parafialnych i rodzinnychWit, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)The article discusses the services connected with the Cross and the Lord’s Passion on the basis of The Directory on Popular Piety and Liturgy. Those services are taken into consideration that are celebrated in the parish community in the course of the liturgical year of the Catholic Church, including the Polish tradition of singing in churches the three parts of Leuten Psalms that are a favorite service of the Polish congregation during the Lent, as well as those services that are found in diocesan Liturgical Agendas containing the order of celebration of popular services. The second part discusses the family forms of celebration of the Lord’s Passion known in the tradition of the Catholic Church and those ones that are suggested in various books used in the home Church. The last part of the article treats about individual forms of Passion piety, among which there are well-known litanies and prayers; rosaries and litanies contained in Polish prayer-books. Also prayers in the house of mourning, by the dead man’s coffin, and the so called “empty nights”, when the Lord’s Passion is pondered, are mentioned.Pozycja Wykaz publikacji prof. dra hab. Jerzego Józefa Kopcia CPKrakowiak, Czesław; Rutkowski, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Pozycja Przepowiadanie w okresie Adwentu i Bożego Narodzenia związane z różnymi formami pobożności ludowej tych okresówGłowa, Władysław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)The article consists of two basie parts. The first one shows the basic forms of popular piety in the periods of Advent and Christmas, and in the second one the main issues are discussed that should be touched upon in preaching in these liturgical periods, on the basis of various forms of popular piety. As an introduction into these issues we remind of the central position occupied by liturgy in the life of the Church and of every Christian, but at the same time we state that liturgy does not exhaust the Church’s whole activity and the congregation’s spiritual life, which is the cause why also popular services are recommended. However, these services may not be contrary to liturgy, but they should lead to it.Pozycja Koinonia a nowa ewangelizacjaBiela, Bogdan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)To formulate the problem concisely it can be said that for John Paul II New Evangelization is the same as making communion real (NMI 42-43). In its first part the article shows how Rev. F Blachnicki understood making the Church “the home and the school of communion” in the parish. Part II shows the issue in the context of appeals for New Evangelization contained in the resolutions of the Second Polish Plenary Synod that were implemented in 2001. For Rev. F Blachnicki it was elear that on the basis of the Council vision of the Church it is possible to introduce a comprehensive and organic conception of the pastorate that should be understood as the process of building the Church in the local community. The process of building the Church starts with evangelization that initiates liberating processes in people and in the given circle. The next stage is initiation – through catechumenal formation – to life in the ecclesial community. Visible elements can be reduced to three ones; martyria, leiturgia, and diakonia. Martyria is the testimony in which the Word of God is accepted with faith, and the response that is given by means of prayer and life formed by the Word. The life of the community that is established in this way is concentrated around liturgy that reveals and forms the Church. The third stage in building the ecclesial community is connected with diakonia, as the only way to join the community is by actualization of one’s own charismas. A parish built on such a model of the ecclesial community is not divided into an active element and a passive one, as it is contrary to the concept of community. Moreover, such a parish induces other ones, even if they are situated outside its visible structure, to grow. This results from the principle of love – love always gives life. Hence the main conclusion from the fact that the Church is realized in actual, local communities was for Rev. Blachnicki the postulate that the whole pastorate should be restructured in such a way that it could serve formation of the basic communities of Christian life within the parish. The Light-Life movement founded by Rev. Blachnicki can be a great help here. Its action is practically focused on the three basic tasks: education of the “new man”, establishing retreat “oases”, and serving in local communities in order to build the ”new Church”. On the basis of a selection of the Second Polish Plenary Synod documents it was tound that the Synod, on the basis of the Council vision of the Church, unambiguously postulates that dynamic parishes, based on the model of a community of communities, should be built. This is closely connected with a strongly emphasized need of constant formation of laymen. Hence one cannot overestimate the role – shown in the Synod documents – of properly formed priests and the significance of movements and communities that are experienced in realization of the community model of the parish. However, realization of this model requires respecting the strictly defined stages conditioning the growth, both qualitative and quantitative, of parishes. A lot can be learned here from the experiences of the post-Council revival movements in the Church and from the actual projects of parish renewal being carried on. Hence an urgent need is seen for the existence in each diocese of a strategic plan or a project of realizing the community parish model, as well as of professional teams undertaking evangelization actions in parishes.Pozycja Wykaz publikacji prof. dra hab. Jerzego Józefa Kopcia CPKrakowiak, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Pozycja Sprawozdanie z działalności naukowo-dydaktycznej Instytutu Liturgiczno-Homiletycznego KUL w roku akademickim 2004/2005Dyk, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Pozycja Nabożeństwa maryjne w pobożności ludowejPetryk, 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.Pozycja Świętowanie niedzieli duchowym i kulturowym dziedzictwem chrześcijaństwa jednoczącej się EuropyNowak, Władysław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Sunday, or the Lord’s day, has formed the culture of Europe and contributed to preserving it. Sunday is an inalienable common good of the culture. The values that it proposes are the best warrants for a humanist and peaceful Europe. This is why in the long run Sunday as a cultural good cannot be separated from its religious origin and its effect on the culture of Europe. That day is the most important symbol of what Christianity has given to Europe and to the world: constant preaching the good news about Jesus’ Resurrection, celebration of the victory over sin and death, involvement in work on man’s complete liberation. Guarding the Christian meaning of Sunday we help Europe take care of an important part of its spiritual and cultural heritage. The Christian communities in Germany and Austria demanded that Sunday should by law be a day free from work, protesting in numerous declarations against subjecting it to economic interests. There is a need for a good anthropological catechesis about Sunday, of a good celebration of formerly prepared Sunday liturgy, and of a wise formation of an individual and family rite of spending Sundays. Sunday is the Church’s first feast, the celebration of the Creator’s work, the day of the resurrected Lord and the gift of the Holy Spirit, the Pasch of the week, the eighth day – a prediction of eternity, the day of faith, joy, rest and solidarity. At the threshold of the third millennium celebrating Sunday is still the key element of the Christian identity and Christian culture.Pozycja Tajemnica Wcielenia w praktykach pobożności ludowejSyczewski, Tadeusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Pozycja Krakowski Instytut LiturgicznyKoperek, Stefan; Mieczkowski, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Establishing institutes of liturgical pastorate was one of the resolutions of the Vatican Council II (Sacrosanctum Concilium 44). They were supposed to give help in implementing the liturgical reform. Such an institute was also established in Cracow in 1968 by Bishop Prof. Wacław Swierzawski. The Institute began its work with formation of priests and nuns who in this way had a chance to study liturgical issues in the Theoretical Section that had a more scientific profile, and in the Practical Section where more attention was paid to liturgical pastorate. In the next years the Institute developed: the Section of Liturgical Music was established (first the basic level, then in 1976 the intermediate one, and in 1978 the advanced one), then the Section of Liturgical Art (started in 1977), the Homiletic Department (started in 1988), the Catechumenal Center (started in 1989) and the Catechumenal Department (started in 1991). The Liturgical Institute also organized numerous interdisciplinary symposia devoted to the issue of development of liturgy, which belonged to the series Vetera et nova, as well as homiletic and catechumenal ones. Besides its didactic work the Liturgical Institute also conducted comprehensive liturgical pastorate in St Mark the Evangelist Church in Cracow that has been bound up with the Institute from the beginning. It took care of lectors (the first lector courses in the diocese were organized in the years 1970-1976), seminarians (the Inter-seminary and Inter-order Mystagogical Seminarian Circle working in the years 1973-1986), students (the Academic Pastorate) and all age groups gathering in that church. The Institute also worked on reviving the cult of Michał Giedroyć called the Blessed, who was declared the patron of the Institute. The Liturgical Institute has been Publishing a number of series of books: a handbook of liturgy Mysterium Christi, the Library of translations of liturgy classics Vetera et nova, and the homiletic Redemptoris Missio.Pozycja Głoszenie kerygmatu o zbawczym wymiarze Słowa Bożego (Dz 2, 14-41) w polskim przepowiadaniu posoborowymDyk, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)In Chapter II of Acts, and particularly in the pericope Acts 2:14-41, St Luke included a profound theology of God’s Word, preached and listened to. Luke’s message should find its place in the contents of homily preaching that should be based on a Biblical source. The fragment (Acts 2:14-41) was the first reading in the liturgy of God’s Word on Easter Monday (year A, B, C) and on the Third and Fourth Easter Sunday of year A. Analysis of the published homilies has shown that the kerygma about the salutary dimension of God’s Word had been almost completely neglected by Polish preachers. The basic conclusion from the present study is then the call to consider Luke’s kerygma about God’s Word preached and listened to in homily preaching in Poland. In the contents of the homily it should be stressed that the Holy Spirit is the source, the power and the “Translator” of God’s Word. The truth may not be omitted that preaching God’s Word is at the same time preaching Christ Himself. In the proclaimed God’s Word one can meet the living Christ and experience salvation. Preachers should also emphasize that God’s Word, despite its salutary power, requires opening on the side of the man, that is, it requires proper listening. God’s Word heard and accepted in the proper way bears fruit of faith and a lasting conversion. It is also a source of blessing, inclusion into Jesus’ spiritual family and it contributes to building the Church.Pozycja Woda święconaNowak, Jacek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Mentioning in the introduction the significance of water in various religions, and first of all in Christianity, the author remarks that it is not just the baptismal water that is meant here, but the blessed water used in other rites, albeit still connected with the sacrament of Christian initiation. Part I of the article shows the history of the blessing of water and its use in the Church, which starts as early as the 3rd Century in the East. Part II discusses the Biblical typology of water. The starting point is the work of creation. The first events are presented during which sprinkling with water is used. Part III is concerned with the theological significance of water. Two Old Testament events are the basis here: the passage through the Red Sea (Ex 14:15-31) and getting water out of the rock (Ex 17:1-7). Developing the thought the author leads to showing God as the “source of living water” Owing to this, water used for sprinkling reminds one his own baptism, and with material things it points to using them in order to sanctify the person. In Part IV the rites are discussed in which blessed water is used, i.e. sprinkling before the Holy Mass, consecration of a church, anointment of the sick, funerals, blessings, and acts of popular piety. In conclusion the author States that holy water favors consolidation of faith.Pozycja Życie i działalność dydaktyczno-naukowa profesora Jerzego Józefa Kopcia CPWit, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)