Roczniki Teologiczne, 1998, T. 45, z. 2

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Rytuały pochówkowe starszych mężczyzn u ludu Konkomba z północnej Ghany
Zimoń, Henryk (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1998)
Among the African peoples an imporiant social and religious role is played by funeral rituals, which belong to so-called rites of passage associated with the change of status and social position of man. In the Konkomba people from northern Ghana the rites of first funeral and final (second) funeral are the most extensive of all the rites of passage. The present article describes and analyses the rites of burial (likpuul), which arc burial rituals of elderly men. These rituals differ in the richness of the rites and in their social significance from the simple burials of adults, children or infants. The first funeral of elderly men consits of burial, mourning period, purifying rites and farewell rites. The Konkomba perform burial rites of elderly men in a very ceremonial manner. 200 to 500 people participate in them. A lot of people are obliged to take an active part in particular rites. An obligation to participate binds all close relatives, members of minor lineage and other lineages of the same clan as well as representatives of definite lineages and clans who are connected with each other by means of a ritual partnership relation. Besides, members of related clans, of the clan of the dead man’s mother and of affinal clans, married daughters and sons-in-law as well as the inhabitants of the neighbouring villages take part. The way that particular rituals are performed, their abundance and the number of participants depend on the dead man’s status in the commmunity. An expression of regret and uneasiness after the death of important members of the community as well as the prestige and the social standing of elderly people (both men and women) in the patrilineal and gerontocratic community of the Konkomba people are the dances and songs which are accompanied by big drums and which are supposed to farewell those dead people. Young, unmarried men, girls and younger adult people of both sexes participate in the dances. The number of the dancing groups testifies to the prestige that the dead old man had. A lot of time is devoted to the preparation of the dead body for the burial. Colourful materials with which the dead body is covered show the respect towards the dead man. For a moment a special belt is put around the body of the dead man which is a symbol of the major lineage and the clan. Three men, using water, say goodbye to the dead man and apologise to him for all the troubles and problems which were caused to him by the living. The farewell words say about divination, which takes place during the second funeral. After the grave is covered with earth, a calabash symbolising the dead man’s soul is broken in thé place where the head lies and it is covered with earth. In the case of a man’s death the mourning period of the first funeral principally lasts for three days. For some reasons it can be extended by a few days. Until the mourning is finished the widows are not engaged in cooking or any other work in the homestead. On the third day, the house where the dead man’s body lay is ritually purified. Also, ritual washing of the dead man’s clothes and materials brought by the ritual partners or relatives is performed. Among the tribes of Bimonkpom, Binalob, Bigbem and Nakpantiib another ritual is practised when the dead old man’ s farm is visited by the widows and children of the dead and other accompanying people. The first funderal is finished in the evening of the third day or, exceptionally, a few days later, with a ritual of farewell to the dead man (lisaachong). It consists of killing a rooster in front of the exit hut of a homestead, sacrificing a cooked meal of yam and cereals to the dead old man, which takes place within a homestead, and to the ancestors, which is done in front of the exit hut. According to the beliefs of the Konkomba the sacrifice of food on the last evening means the closing of the mourning and farewell to the spirit of the dead man who, from that moment, ceases to threaten the community. Burial rituals emphasize a change of the status of the dead man who, through his death, was temporarily excluded from the society. Particular rites do away with the negative consequences following death and they make it possible for the dead man to pass over from the visible community of the living to the invisible community of the dead. Besides, they help an individual and a community to accept the new stale; they reorganize and integrate the family, lineage, clan and supraclan group. The rites express belief in life after death and in this way they lead the community through the hard time and crisis caused by the death of one of its important members. These rites give consolation and solution of existential problems to indi vidual people and to the whole community. It is only the old people (male and female) who in view of their age, social status and children can reach the status of ancestors after they die. A necessary condition for the change of their status is the performance of rituals of the first and second funerals.
Wymiar apologijny systemu prewencyjnego św. Jana Bosko
Lato, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1998)
Historiozbawcza koncepcja Kościoła
Góźdź, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1998)
The mystery of the Church has been expressed from the very beginnings by means of various images, figures and symbols. To the most important ones belong the theological notions of the Church as the Body of Christ, People of God, Fellowship, History of Salvation and Social Christ. All of them together make up a foundation of the new ecclesial vision, the vision which was initiated by Vatican Council II and which is being put into practice, unfortunately too slowly, in the life of the visible Church. The three following stages constitute this vision: the Church born in the idea of God the Father, the Originator of the history of salvation; Christ - the central Kairos of the history of salvation - in whom the Church gained its visible sign; the Holy Spirit who is the continuation of the history of salvation whose bearer is the People of God from the New Covenant.
Wszechświat personalistyczny według teilhardyzmu
Strug, Grzegorz W. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1998)
Drawing on the ancient ideas (Eph, 1:10), Teilhard seeks to present the Universe as a “personalistic” one. This kind of personalism consists mainly in the process of unification and convergence, which leads to absolute Omega Point. From the point of view of theology the Omega Point corresponds to Jesus Christ as the Person, and to the “interior” of the Universe - the Heart of Jesus.
Rola Ducha Świętego w Kościele według encykliki „Dominum et Vivificantem” Jana Pawła II
Rusecki, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1998)
Traditional ecclesiology, especially apologetic ecclesiology, usually reduced the role of the Holy Spirit to Pentecost as a promulgation of the Church and the infallibility of the message of Revelation. This was connected with the institutional conception of the Church. Following contemporary ecclesiology, the documents of Vatican Council II and the pneumatology of the eastern Fathers of the Church, John Paul II in the encyclical Dominum et Vivificantem outlines pneumatologic ecclesiology, the fact which is a novelty in this area. Taking into account the more recent theological research concerning the Church-bearing life and activity of Jesus Christ, John Paul II shows that in His whole life, teaching, conduct and activity (His attitude towards others, miracles), and especially in the paschal events (the last supper, passion, death and resurrection), the activity of the Holy Ghost is promised. It is He who enlivens the life of the Church. He is present and acts ion the whole Church. He enlivens the salvational effectiveness of the Word of God within the Church, makes the holy sacraments effective. He is the cause of permanent ecclesiogenesis through His gifts present in the lives of fellowships and institutions (charismas). The Church is a dynamic reality, not a static one. The Holy Spirit leads us to the final regeneration.
Chrystologia hermeneutyczna
Guzowski, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1998)
The author of the article presents a new concept in Christology, which; originated in Poland and was based on Polish personalism, personalistic hermeneutics and a personalistic view (understanding) of history. Rev. Czeslaw S. Bartnik, professor in the Catholic University of Lublin, is the author of these three spheres of theological and philosophical thought. The author has come to the conclusion in his article that the originality of professor Bartnik scientific output can be best presented by emphasizing the lines and hermeneutic assumptions within the sphere of the so-called hermeneutic Christology. It was discussed in a book which is available only in Polish, entitled Chrystus jako sens historii (Christ as the sense of history), 1987. It is necessary to emphasize the peculiarity of realistic personalism developed by Bartnik; according to him a person is a keystone of general history, of the history of salvation and also of objective and subjective history. Bartnik claims that „There is no history without a person, only nature” and that „grace does not concern nature but a person. [...] A person is a hermeneutic center; all lines of both objective and subjective history meet and exchange in a person” The concepts of personalistic hermeneutics and personalistic vision of history are also very original. Bartnik discusses these three lines of his assumtions mainly in consideration of Christology and within its range. No reference to other important systems w ill be made here so as not to obscure the originality of Bartnik’s concepts and it only necessary to emphasize the personalistic character of knowledge and understanding used in hermeneutic Christology. According to these assumption, the Person of Christ is no longer the resultant of reality or a subjective intentional category, but in his very Person He becomes a hermeneutic challenge and constitutes the fundamental principium hermeneuticum omnis entis. Learning about Christ brings about the fact that it is He who decides, creates, explains and interprets the general existence of a man, of the world and of history in the existencial aspect (synchronic, structural), in the historical aspect (diachronic, dynamic) and, finally, in the creative aspect (concerning the relation between reality and man). The vision of hermeneutic Christology (closely connected with Christological hermeneutics because o f the use of the personalistic method) discussed in the article has been presented by means of the so-colled hermeneutic triangle. It brings together all the main components of the hermeneutic process: data, context and interpreter. In short, it can be said that the „data” is the Person of Christ, whom a man learns about gradually in many dimentions; not only intentionally and intellectually on the basis of the text of the New Testament. Knowledge about the Person of Christ influences our self-understanding, involvement in faith. The Spirit of Christ brings about the fact that His history becomes a light for our history. The „context” is ecclesiological (Church as a community of persons in Christ) both for the „data” and for the „interpreter” Bartnik’s article entitled Kerygmatic Christ (Chrystus kerygmatyczny) written in 1982, speaks for itself: the kerygma of Church community not only repeats the Good News but also complements the history of Christ and explains that the starting point for the „interpreter” is not nothing but it is the faith of Church. Objective and subjective faith complement each other. History helps theological knowledge because history unveils sense. A man learns about the world not only by means of his mind but also thanks to the light of the Holy Spirit. That is how Christ becomes Self-Interpreter, Interpreter and the One thanks to whom a man and the world make sens. In this Christological vision it is clearly seen that applied hermeneutics is not textual but personal and that personalism is not just a part of anthropology but a universal system.
Estetyka personalistyczna
Bartnik, Czesław S. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1998)
Personalism assumes the indispensable significance of beauty in the structure and existence of person, also in the Holy Trinity. It understands beauty as “suprareality” of being, as a movement from the alphal state to the omegal state, and co-creation of the higher world. The kalonic act consists in the person’s delight in moving towards “suprareality” Consequently, we have a standpoint which supports various, changing and innumerable aesthetic trends and styles. The kalonic act is not completely reduced to a pure veritativ or/and agathic act. but is a particular concentration of the person on the reality with a view to make the structure, existence, and personalistic creativity perfect.
Krzyż w teologii fundamentalnej. Sprawozdanie ze Zjazdu Teologów Fundamentalnych, 16-17 IV 1998 r.
Skierkowski, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1998)
Niedziela palmowa w zwyczajach i obrzędach ludowych w Opoczyńskiem
Kupisiński, Zdzisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1998)
In Church liturgy, the Holy Week is begun with Palm Sunday. During that week, the services and liturgical texts are focused on reconstruction of the facts from the life od Lord Jesus, beginning with the ceremonial entry in Jerusalem until the commitment of Jesus’ body to the earth. Recollection of the evangelical scene describing Christ’s arrival at Jerusalem and welcoming Him by crowds of people who were holding palm and olive branches in their hands, became a starting point for palm decoration in our geographical zone. In the Opoczno region, the job of ornamenting the palms belonged to women, possibly with their daughters. The palms were decorated with the twigs of blooming willow, red berry or dry reed or grass. In order to make the palm even more beautiful, asparagus was used. All these elements were joint together to make a proper composition, binding it with a piece of thread, and then with a while ribbon, or, sometimes with a white or pink crepe paper. In folk rituals, a palm takes the central place on Palm Sunday, which is sometimes also called a Willow or April Sunday. It was used in a variety of occasions. People even used it to drive cattle during the first grazing on a pasture. It was placed among the greenness growth in order to secure good crops and as a protection against pests. In folk beliefs, willow twigs of the palms were attributed medical properties (eating the calkins was believed to protect against sore throat, toothaches and to give good health in the year to come). Willow catkins were mixed with the fodder and given to cattle, in this way protecting the latter against illnesses. According to folk beliefs, blessed palms had „sacral” properties (protection against evil, storms, lightnings and disease), that is why it was hung outside the window. Those who did not put the palm into the rye, placed it behind a holy picture or they left it in a vase which was standing on a home alter. The palms which are made or bought nowadays still have their justification because they find some basis in the liturgy of Palm Sunday. In people’s beliefs, the palm keeps its power only when it is blessed in Church. At present, palms are not made for magic properties. The inhabitants of villages know that its power does not exist in itself. Leaving the palm in a place which is visible for everybody is supposed to point at the orientation of thoughts which, in times of danger, flow towards transcendent reality which for Christians is God.
Trynitarna podstawa teologii religii w ujęciu Battisty Mondina
Kaucha, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1998)
Kościół w funkcji kulturotwórczej
Krzyszowski, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1998)

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