Roczniki Teologiczne, 2005, T. 52, z. 8

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Świętowanie niedzieli duchowym i kulturowym dziedzictwem chrześcijaństwa jednoczącej się Europy
Nowak, 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.
Tajemnica Wcielenia w praktykach pobożności ludowej
Syczewski, Tadeusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Bogusław Nadolski TChr. Wprowadzenie do liturgii. Kraków: Wydawnictwo WAM 2004 ss. 372. Myśl Teologiczna 42.
Krakowiak, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Obraz Trójcy Świętej w obrzędach sakramentów chorych. Studium hermeneutyczne tekstów celebracji
Durak, Adam (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The present hermeneutic study of the hook The Rite of Anointing and Pastoral Care of the Sick (Ordo unctionis infirmorum eorumque pastoralis curae; in Polish: Sakramenty chorych. Obrzędy i duszpasterstwo) aims at discovering theological-liturgical contents allowing to find the image of the Holy Trinity in those rites. Its most valuable achievement is undoubtedly the “dictionary of celebrative phrases depicting the Holy Trinity” It may be used in many ways and in various theological fields, and especially in the broadly understood practical theology. Subjecting the phrases from syntagmas to further theological study we can contemplate God the Father, God’s Son and the Holy Spirit as exactly such as we find them in the anointing of the sick. We also find an answer here to the question why God acts towards the sick and towards those who take care of him according to the particular logie, and in what way each of the Divine Persons acts in those sacraments for the good of the man who is starving for the health of the body and the soul, and ultimately for salvation.
Liturgia a nowa ewangelizacja
Kandefer, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Evangelization is preaching about the person of Jesus Christ and at the same time participating in His prophetic mission that today is being carried out by the Church in the Holy Spirit. It is performed with respect to the ones who have not been baptized as the first preaching of faith; with respect to the baptized ones who have not experienced a personal relation to the person of Jesus Christ or for various reasons have broken the ties with Him; and with respect to the community of the faithful, constantly in need of reviving the ties with the Lord. Evangelization is immanently bestowed with the valor of novelty in the Biblical meaning. Liturgy as celebration of the salutary mystery of Jesus Christ in the Church is a necessary complement of the work of evangelization and it is its ultimate goal. Evangelization and liturgy are closely connected with each other. Evangelization leads to liturgy; and liturgy is the evangelical, creative revelation of the mystery of communion with God and with brothers in the Church by means of words and signs. Hence evangelization of the Church finds its summit and its source in liturgy. As such it is in the center of the ecclesial dynamism that today is being undertaken by revival movements that are a sign of the Church’s vitality and permanent renewal.
Krakowski Instytut Liturgiczny
Koperek, 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.
Woda święcona
Nowak, 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.
Znaki i symbole teologiczne w komunikacji liturgicznej
Janiec, Zdzisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The article is devoted to thcological signs and symbols used in liturgical-extra-verbal communication. It discusses four key elements of non-verbal communication, i.e. symbol, image, silence and testimony. The author remarks that appropriateness of liturgical dialog requires the use of those signs and symbols (in the so-called extra-verbal communication) included in the structure of the rite through which God speaks and acts, making salvation manifest (cf. LC 5). This salutary work is the act of God and people (cf. Catechism of the Catholic Church, 1069) who should join it by their personal involvement in liturgical communication.
Głoszenie kerygmatu o zbawczym wymiarze Słowa Bożego (Dz 2, 14-41) w polskim przepowiadaniu posoborowym
Dyk, 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.
Życie i działalność dydaktyczno-naukowa profesora Jerzego Józefa Kopcia CP
Wit, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Liturgia i pobożność ludowa w świetle „Dyrektorium o pobożności ludowej i liturgii”
Krakowiak, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Beside liturgy an important place in the Church is taken by various forms of extra-liturgical communal and private piety. The term “popular piety” (piete populaire) is superior to other forms of extra-liturgical Christian piety: services (les pieux exercises), outer pious practices (les devotions) and popular religiousness (religiosite populaire). Manifestations of popular piety recognized by the Church belong to the Christian cult. The basic difference between liturgy and popular piety consists in the fact that liturgical celebrations, mainly those of sacraments, are necessary in order to live in Christ and in the Church, whereas the rich forms of popular piety are only recommended as a complement to liturgy. However, they should agree with its spirit, issue from it and lead to it. On the basis of the Church’s teaching on liturgy, and mainly on The Directory on Popular Piety and Liturgy the author formulates the Church’s theological and pastoral directions concerning the relation between liturgy and popular piety. What is common in liturgy and popular piety is first of all God Himself in the Trinity of Persons, whom the faithful address; next, it is the aim, which is sanctification (salvation) and worshiping God (cult). In the final part of the article the author mentions the most important rules that are supposed to shape the forms of popular piety in everyday life of Christian communities.
Wykaz publikacji prof. dra hab. Jerzego Józefa Kopcia CP
Krakowiak, Czesław; Rutkowski, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Przepowiadanie w okresie Adwentu i Bożego Narodzenia związane z różnymi formami pobożności ludowej tych okresów
Głowa, 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.
Liturgia w funkcji permanentnej eklezjogenezy
Sobeczko, 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.
Psałterz maryjny w świetle „Dyrektorium o pobożności ludowej i liturgii”
Matwiejuk, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
God’s People’s piety is the spiritual patrimonium of local Churches. It contains various values, and most of all it expresses the religious attitude of a man towards God. One of the forms of Christian people’s piety is the Rosary, called by The Directory on Popular Piety and Liturgy Mary’s Psalter. It has a Christological character. The Rosary, when it was shaped in history, ever more clearly became a form of contemplation of Jesus’ life after his Mother’s example. Its peculiar model was the so-called Jesus’ Prayer, hezychasm, developed in the Eastern Church. It consisted in devout repetitions, in the rhythm of the breath, of the phrase “Lord Jesus Christ, Son of God, have mercy on me” With time, Jesus’ name was uttered in the formula of the Angel’s Greeting. In the Rosary of a Carthusian monk, Dominik of Gdańsk († 1460), in the Angel’s Greeting, after the word “Jesus” several texts were supplemented that reminded various events from the life of Christ and His Immaculate Mother. In this way the awareness was expressed that the Rosary is Christocentric. Finally, the Rosary was divided into three parts: joyful, glorious and painful; and in 2002 Pope John Paul II supplemented it with the mysteries of light that remind us of the events from the life of the Incarnated Word. The Rosary is a Biblical prayer. It is about Christ’s salutary deeds. Contemplation of the mysteries of salvation leads to participating in them, and they are sacramentally made manifest, by the power of Paraclete, in liturgy. The Rosary is a good preparation for liturgy, but also it is an excellent way to consolidate liturgical experience. However, it cannot transgress the threshold of liturgy.
Misterium Krzyża i Męki Pańskiej w nabożeństwach parafialnych i rodzinnych
Wit, 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.
Przegląd bibliografii liturgicznej z wybranych polskich czasopism z lat 2000-2004
Krakowiak, Czesław; Rutkowski, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Teologia wierna misterium według Odona Casela OSB (1886-1948)
Migut, Bogusław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The article is an attempt at collecting the most important motifs of Odo Casel’s mystery theology. The author compares the thought of the Benedictine monk of Maria Laach with St Thomas Aquinas’ doctrine, finding in the works by both these theologians a common idea of attachment to Christ’s mystery that is best revealed in liturgy. They are also connected by the conception of a mystical cognition of God, according to which the way of this cognition leads from contemplation of the mystery (mysticism) through theological explanation to metaphysics. According to Casel, the mystery of Christ is the revelation of God in the Son’s salutary work for the redemption and sanctification of the Church. Man is included in the mystery by cult mysteries, that is by liturgy. The process of contemplation of this mystery is defined here as mysticism, and the initiation in the mystery through liturgy is mystagogy. Theology serves the mystery. It is a mystical cognition, as it comes from God and it is participation in His revelation. It is born from the experience of the cult mystery, i.e. from liturgy, hence it is gnosis in the patristic understanding of the word, consisting in existential experiencing God. In this meaning theology is mystagogy, or initiation in the mystery of Christ that goes on in liturgy. It does not only focus on the cult mystery, but it introduces one into the eschatological mystery of God. In the conclusion the author describes the way in which Casel’s thought has influenced the development of the theology of mysteries, that is of the system based on understanding theology as mystagogy (mystery theology), pointing to its effect on the documents of the Church, including the Constitutions of the Vatican Council II.
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.
Wielki Post drogą do Paschy Chrystusa i Kościoła
Decyk, 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.

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