Liturgia Sacra, 2014, R. 20, nr 2 (44)
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Pozycja Sesja naukowa: „Piękno liturgii – aspekty pastoralne” (Katowice-Panewniki, 17 maja 2014 r.)Tkocz, Benigna (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)Pozycja Zarys pedagogii nadziei w obrzędach pogrzebu dorosłychMalesa, Wojciech (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)The funeral ceremony, prepared in compliance with the recommendation of the Second Vatican Council, highlights clearly the Paschal dimension of death. The emphasis that is contained in the content of prayers and liturgical signs constitutes a sort of religious instruction addressed to the participants of the liturgy. The privileged spot is occupied by the dead, encircled by the close persons, praying with the hope for salvation. The death of an individual incorporates him/her into the Paschal Mystery, considered a transition into another form of life. The first event that follows it, is an encounter of a human being with God, throughout which, standing before God, the individual needs to reflect honestly about himself/herself, the individual confronts the true moral value of his/her deeds. Yet this encounter is joyous as it establishes another stage of the relationship with the Almighty. For the living ones, the death of the close person is, however, related to grief. In the funeral prayers, the Church consoles them extensively and indicates a paschal hope of Resurrection and a meeting with the dead. It is based on the belief of redemption made by the Christ, owing to which everybody has an opportunity for salvation. In the prayers there are many mentions about Christ’s Sacrifice, present particularly in the sacraments and, in this context, they ask for forgiveness for the dead that will allow him/her into the world of everlasting happiness – joy, light, and peace. The texts of the prayers comprised in the liturgy book present a coherent concept of redemption. They indicate that it results from Christ’s Paschal Mystery, is related to the eternal life and Resurrection, is meant to stay among the Holy Trinity, in the communion of the saints, where they will find happiness and be free from any pain. In terms of death, the Church leaves man on his own, yet it becomes more involved in praying for him.Pozycja XXVI Międzynarodowy Festiwal Muzyki Religijnej im. Ks. Stanisława Ormińskiego w Rumi (Rumia, 23–25 października 2014 r.)Niegowski, Krzysztof (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)Pozycja IV Tarnowskie Dni Cecyliańskie (Tarnów, 15–22 listopada 2014 r.)Piekarz, Grzegorz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)Pozycja Sprawozdanie z rekolekcji formacyjno-wakacyjnych dla stałych diakonów i ich rodzin (Głuchołazy, 3–6 lipca 2014 r.)Marczewski, Marek (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)Pozycja Studia Gregoriańskie 7 (2014)Grajewski, Czesław (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)Pozycja II Festiwal „Musica Claromontana” (Częstochowa, 6 maja 2014 r.; Wrocław, 12 października 2014 r.; Piotrków Trybunalski, 18 października 2014 r.; Warszawa, 19 października 2014 r.; Opole, 26 października 2014 r.)Kilnar, Nikodem (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)Pozycja Praktyczne wskazania dotyczące udzielania sakramentu namaszczenia chorychKluz, Marek (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)Church, because of his mission, never leaves a man in a difficult situation, which is a disease or old age. It goes out to him with the sacramental assistance through the service of ministers of the Sacrament of the Anointing. This sacrament places on the priests particular moral demands concerning the granting of it. This publication presents three fundamental yet practical issues relating to granting of the Sacrament of Anointing of the Sick by the priest: 1. Persons able to receive the Sacrament of Anointing of the Sick. 2. Granting of the Sacrament of Anointing of the Sick in doubt. 3. Persons unable to receive the Sacrament of the Anointing of the Sick. An important objective of this publication is for the priests to have a clearly defined view on many complex situations in which they can find themselves while administering the Sacrament of the Anointing of the Sick. Then, they will be able to provide assistance on the basis of certain and specific moral requirements in this regard. Complex problems, which appear very often during the providing of the Sacrament of the Sick, require careful thinking and appropriate actions.Pozycja „Świątynia – jako synteza sztuk”. XIII Międzynarodowa Konferencja SARP z cyklu „Kościoły naszych czasów” (Kielce, 9 czerwca 2014 r.)Nadrowski, Henryk (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)Pozycja XXIV Międzynarodowy Festiwal Muzyki Sakralnej w Warszawie (Warszawa, 1–8 czerwca 2014 r.Wasek, Tomasz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)Pozycja Officium Divinum od IV do XIII wiekuBisztyga, Jerzy (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)The article discusses the development of the Divine Office from the four to the thirteen century. Research in this field makes possible to discern various performing traditions of the Officium Divinum. Two among them seemed to be the most important and widespread: the cathedral tradition and the monastic tradition. They had not mostly been based on geographical foundations but on the structure of groups performing the analyzed prayer. But on the whole, although there were some differences between them they very often influenced each other and their elements intertwined. The structure of the hours and the ways and places of their performing as well as the people involved in the service have been also discussed in the study. Here, historical background of the times when the Officium was performed have been described as well. The final section of the article discusses the problem of the Roman Breviary’s creation and its influence on the transformation of the Church’s public prayer into a predominantly individual practice. The intertwining influences between cursus monachorum and cursus cathedralis resulted in the “overabundance” of the contents of the prayer hours and in loosing the prayer harmony with the natural, cosmic rhythm of time. In addition to that the widespread development of the offices to local saints brought about the destruction of the original, well – composed structure of the prayer hours. Thus, the attempts to introduce some reforms into the Divine Office could be observed since the thirteen century.Pozycja Joseph Riepel jako prekursor nowoczesnej nauki komponowania oraz twórca utworów procesyjnychStróżyńska, Beata (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)Pozycja Zbiory sztuki Katolickiego Uniwersytetu Lubelskiego Jana Pawła II w świetle najnowszych ustaleńPrzylicki, Krzysztof (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)This article is dedicated to the history of the University Museum, which was created in 1932 with the donation of Canon Jan Władziński. It is based on preserved archives and iconographic sources and is especially focused on the description of the collection consisting of over 4 thousand objects, which was also supplemented in 1938 by Professor Kazimierz Michałowski’s gift as well as by the circumstances of the occupancy of the collection by the Gestapo which took place in December of 1939. Only four objects from this rich collection were found after World War II within the walls of the Catholic University of Lublin – a girl’s portrait by an anonymous artist, a sculpture of an old woman’s head and two candlesticks. A set of 343 coins deposited by the Germans in the Royal Castle in Cracow has also been found. In the face of the complete loss of the collection, the authorities of the Catholic University of Lublin have begun to reconstruct it. In 1956 there was the first donation consisting of 26 medieval and modern Silesian sculptures which included splendid works such as Saint Catherine of Alexandria by Jacob Beinhart’s workshop. In the same year, the state authorities sent a large set of altar sculptures for didactic purposes to the Catholic University of Lublin. However, the final shape of the collection was primarily formed by three private donations – by Olga and Tadeusz Litawińscy, Stanisława and Tadeusz Witkowscy, and Joanna Gliwa. Thanks to them, the Catholic University of Lublin has come into possession of outstanding examples of Polish painting of the 19th and the beginning of the 20th century as well as a considerable collection of arts and crafts.Pozycja Sprawozdanie z XV zjazdu Stowarzyszenia Polskich Muzyków Kościelnych (Gniezno, 23–25 września 2014 r.)Nowak, Dolores (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)Pozycja Studia Hildegardiana Sariensia 1 (2014)Wiśniewski, Piotr (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)Pozycja ecenzje i omówienia nadesłanych książekWoźniak, Robert J.; Pierskała, Rudolf; Pośpiech, Remigiusz; Koenig, Franciszek; Wiśniewski, Piotr; Pucia, Mariusz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)Pozycja Rivista Liturgica (2013), nr 3–4; (2014), nr 1–2Lijka, Kazimierz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)Pozycja Międzynarodowa konferencja naukowa „Musik als Brücke. Transferbewegungen des 17. bis 19. Jahrhunderts zwischen dem deutschsprachingen Ostmitteleuropa und den westlischen Nachbarländern” (Ratyzbona, 4–7 sierpnia 2014 r.)Koenig, Franciszek (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)Pozycja Praktyka Komunii Świętej pod obiema postaciamiMożejko, Jacek (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)Eucharistic sacrifice of the Body and Blood of Christ was established at the Last Supper, in order to found it. It was given as a memorial to the Church until Christ come again. To participate in the Mass and receive the Holy Communion strengthen the unity between believers themselves and their unity with Christ. The article focuses on the Holly Communion under both kinds, and deals with various aspects of its biblical, theological and liturgical forms of celebration and education of the faithful. This issue is discussed by the Church’s Magisterium. The Holy Communion under both kinds, as well as the way of its distribution, was restored by the Second Vatican Council and re-considered and re-established in the Latin Church.Pozycja Współofiara wiernych świeckich w liturgii EucharystiiKazimieruk, Wiesław (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2014)The Co-sacrifice of the Holy Mass is expressed by the consecration of the Holy Host together with all believers. It is the embodiment of the priesthood, including the common priesthood of all baptized. In fact, sacrifice is at the very essence of the priesthood. All the disciples of the Lord offer this sacrifice with Christ to God the Father, by referring to the sacrifice of Christ on Calvary, so that their sacrifice becomes the sacrifice of the entire Church – the Bride of Christ. Co-sacrifice in the Mass is fundamentally connected with love of other people, and with the trials of everyday life. The faithful learn to offer themselves as a sacrifice and demonstrate this love in their relationship with each other. Furthermore, the spiritual sacrifices they also offer should be evident in their everyday life. Everything is encompassed in the celebration of the Eucharist in the unity with the sacrifice of Jesus Christ, present under the appearance of bread and wine.