Ruch Biblijny i Liturgiczny, 2010, Tom 63, nr 1

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    Liturgia godzin w Liber officialis Amalariusza z Metzu
    Frontczak, Bogusława (Polskie Towarzystwo Teologiczne, 2009)
    The paper analyzes the 9th century liturgy of the hours on the basis of the Liber officialis by Amalarius of Metz. The main issue is focused on reconstruction of order and prayers that may be found there. In each hour described by the author of the Liber officialis it is possible to find identical elements: explanation of prayer time, listing psalms, verses or other prayers, aim of each prayer and behavior of priest and congregation. Amalarius gave to all mentioned elements the allegorical interpretation.
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    Wybrane motywy biblijne z Ksiąg Jozuego i Sędziów w Godzinkach o Niepokalanym Poczęciu Najświętszej Maryi Panny
    Ziaja, Krystian (Polskie Towarzystwo Teologiczne, 2010)
    The aim of the article is better understanding of the Hours concerning the Immaculate Conception of the Most Holy Virgin Mary. Following motives from the books of Joshua and Judges were taken into consideration: The light from Gabaon (Joshua 10, 10–13), Gedeon’s fleece (Judges 6, 36–40), Samson’s honeycomb (Judges 14, 1–11). After the discussion of the above mentioned three texts we may ascertain that the author of Hours about the Immaculate Conception of the Most Holy Virgin Mary with accurate aim refers the texts to the Most Holy Virgin Mary. Mary is the light from Gabaon, which showed people that he, whose mother she is, will make a salvation, the real victory that had been expected since Adam and Eve’s times. Moreover, she is the fleece of Gedeon because God made her a wonderful exception as among people only she was not stained by a sin. Furthermore, she is Samson’s honeycomb as inside her the one who is our Savior and our best food was born.
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    „Matka Jezusa” i „Niewiasta” jako tytuły Maryi w czwartej Ewangelii
    Nalewaj, Aleksandra (Polskie Towarzystwo Teologiczne, 2010)
    The Church worships Mary of Nazareth as the Lord’s Mother (Luc 1, 43) and the Mother of God. In the Fourth Gospel the Mother of Jesus appears only at the beginning and at the end of the book and in both cases in the context of the „hour” of Jesus (John 2, 1–12; 19, 25–27). In the Evangelist’s comments she is referred to as the „Mother of Jesus” and her Son calls her a „Woman”. In the debate about the omission of the name of the God’s Mother in the Gospel of John most exegetes emphasize the symbolic meaning of the book and probably in connection with it the author’s intention to depict some persons as types in the narration. Besides Jesus’ Mother the names are not given to the woman of Samaria (4, 7), the royal official of Capernaum (4, 46), the man blind from birth (9, 1), and finally the disciple whom Jesus loved. Therefore the role of these people seems to be special. According to tradition John’s Gospel, being the product of well-developed Christology, was created in its final shape in Ephesus at the end of the 1st century. It was the time of various religious and philosophical trend clashes and the beginning of Christological errors. In these circumstances, Christian orthodoxy crystallized. The Fourth Gospel can be characterized as decidedly Christocentric. It seems that the author of the book was particularly careful not to overemphasize the importance of the Mother of Jesus, but to present her true role in the historical-salvific work of her Son by means of the indicated titles. Mary is Mother of Jesus, but she isn’t situated on the same level with his heavenly Father, therefore she is also defined as a “Woman”. For the disciples of Jesus she is Mother and new Eve. Both titles: „Mother of Jesus” and „Woman” express her specific position before Jesus and his disciples.
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    Scientific approach to the specific liturgical features in the pontificate of Pope Benedict XVI
    Caban, Peter (Polskie Towarzystwo Teologiczne, 2010)
    Artykuł dotyczy pontyfikatu papieża Benedykta XVI i jego wkładu w dziedzinie liturgii. Zwraca uwagę na różne fakty rozwijające się w duchu autentyczności i wierności względem liturgii rzymskokatolickiej, na możliwości liturgicznej formy rytów, na nowe motu proprio i na użycie języka łacińskiego w liturgii zachodniej. Artykuł pragnie dać obraz pontyfikatu obecnego papieża w relacji do duszpasterskiej posługi w parafiach. Chce ukazać, że liturgia w jej różnorodności nie jest nigdy krokiem wstecz, ale przejawem autentyczności i wierności względem orędzia Chrystusa.
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    Troska Boga o słabych i uciśnionych w świetle Ez 34, 16
    Majewski, Marcin (Polskie Towarzystwo Teologiczne, 2010)
    In all Polish translations of Ez 34, 16 there appears a statement about God’s „watching over” (šmr) of fat and strong sheep. This rendering derives not from masoretic text but from tradition (LXX, Vulgate, Jakub Wujek Bible). But is this rendering justified? This article attempts to convince that we should stay with Hebrew šmd (“to destroy”).
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    „Nie dopuść, abyśmy ulegli pokusie” – od Pisma Świętego do codziennej liturgii i modlitwy
    Salm, Antoni (Polskie Towarzystwo Teologiczne, 2010)
    As the result of a biblical revival, the Polish text of the petition of the Lord’s Prayer in the Bible (Matt 6:13 and Luke 11:4) was changed from “Lead us not into temptation” to “Do not allow us to give into temptation”, which was also included in the Lectionary. This text is correct in respect to theology and language, and it is waiting for its place in the Eucharistic liturgy and daily prayer.
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    Wawelskie ceremoniały wielkoczwartkowe z XVI wieku
    Fedorowicz, Szymon (Polskie Towarzystwo Teologiczne, 2010)
    The two liturgical codexes of the first half of the 16th century, preserved in the cathedral archives in Krakow and presented above, are nearly identical in their contents. They both refer to the same Maundy Thursday episcopal celebration, for which they contain identical formulas. The more essential difference lies only in the amount of rubrics, which when set together, don’t reveal any discrepancies in celebrating particular rites. However the books differ almost in everything as far as their external appearance is concerned, that is: their size, cover, edition „breaking text”, writing and decoration. Owing to the great number of peculiar rubricistic information both ceremonials constitute a precious source for reconstructing the Maundy Thursday liturgy of the past, which apart from the Mass of the Last Supper contained the rites of blessing of the oil of the sick, the oil of catechumens and the chrism.