Duch Święty a Maryja. Materiały z Sympozjum zorganizowanego przez Katedrę Mariologii KUL oraz Oddział PTT w Częstochowie. Częstochowa, 22-23 maja 1998 roku

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Duch Święty a Maryja. Materiały z Sympozjum zorganizowanego przez Katedrę Mariologii KUL oraz Oddział PTT w Częstochowie. Częstochowa, 22-23 maja 1998 roku, red. S.C. Napiórkowski, T. Siudy, K. Kowalik, Częstochowa 1999 (Seria: „Biblioteka Mariologiczna - Polskie Towarzystwo Mariologiczne”, t. 1).

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Duch Święty a Maryja w świetle prac Francuskiego Towarzystwa Studiów Maryjnych 1968 - 1970
Napiórkowski, Stanisław Celestyn (Polskie Towarzystwo Mariologiczne, 1999)
Niepokalanie Poczęta a Duch Święty według nauczania Jana Pawła II
Wit, Mieczysław (Polskie Towarzystwo Mariologiczne, 1999)
In his teaching John Paul II points to deep relationships between Mary Immaculate and the Holy Spirit. One can find this theme in his encyclicals about the Mother of God (Redemtoris Mater) and the Holy Spirit (Dominum et Vivificantem), in catecheses during his general audiences, reflections at „Angelus Dominum” and in his many homilies. The pope’s theological reflection concerning the spousal union between the Holy Spirit and Mary is focused on the mystery of the Incarnation and the mystery of the Cenacle, for in these two mysteries God-Holy Spirit and Mary are both present. Mary in the mystery of Incarnation becomes the Mother of the Incarnate Word „by the Holy Spirit”, who has chosen her and prepared through her immaculate conception, and enabled her from the very beginning of her existence to enter into the fullest communion with the Holy Trinity. The pope treats Mary’s immaculate conception not only as freedom from the original sin (via negativa), but also as her „fullness of grace” through the Holy Spirit, who made her tota pulchra and ready for being the Mather of God (via positiva). In the Immaculate Mather of the Redeemer the Church sees the mystery of her supernatural fruitfulness out of the Spirit and Mary is still present in it as a pattern of a virgin and mather.
Panagion i Panagia. Więź Maryi z Duchem Świętym według Pawła Evdokimova
Siudy, Teofil (Polskie Towarzystwo Mariologiczne, 1999)
Per Spiritum ad Mariam. Mariologiczne poszukiwania z Yvesem Congarem
Pek, Kazimierz (Polskie Towarzystwo Mariologiczne, 1999)
Yves Cardinal Congar, O.P. (1904-1995) was never called a Marian specialist and neither did he belong to any Mariological Society. Nevertheless, Congar’s theology adds much to the Church’s Marian theological framework. One of his significant lectures on the Holy Spirit is more than just a Pneuma centered focus. Father Yves professes an integral pneumatology which means he shows the deeds of the Paraclete in the history of Salvation in the perspective of Christ, the Church, and humanity. In the field of Mariology such a Christological, Ecclesiological, and Anthropological Pneuihatological view lets us draw a methodological and theological conclusion. Coming from that conclusion he says first of all; Mariology cannot remain a separate tract but must belong to a theological complex. The maxim - „Per Spiritum ad Mariam” fulfils different aspects compacted in the sentences: „Per Jesum ad Mariam” and „Per Mariam ad Jesum” The complementary Pneumatology opens Mariology to the Trinitarian image of God. Such a vision allows us to understand that Mary doesn’t substitute Christ nor does she play the role of the Holy Spirit. The Mariological Pneumatology represents the Mother of the Lord as a new human being anointed with faith (meaning: made by the Word and by Spirit). She is portrayed as temple of the Holy Spirit in the midst of the Church as communio. She co-operates in co-creation and she is an eschatological sign. The most precious theological conclusion drawn from this reflection of „Per Spiritum ad Mariam” is that Mary’s role is embraced in the Holy Spirit.
Relacja Duch Święty - Maryja w liturgii Mszy świętej
Bartosik, Grzegorz M. (Polskie Towarzystwo Mariologiczne, 1999)
This article is an analysis of the place and role of the relation between Mary and the Holy Ghost in the celebration of the Holy Mass. Catholic Church Catechism, stressing the exceptional place and role of the Holy Spirit in the performance of the Eucharist liturgy, describes His mission in five basic clauses in which the Holy Ghost: prepares believers to accept Christ (CCC 1093 -1098), recalls Christ’s mysteries (anamnesis, CCC 1099-1103), updates Christ mystery (epiklesis preconsecrational, CCC 1104-1107), is the author of the cômmunion between Gods people, the Holy Ghost and the brothers (epiklesis postconsecrational, CCC 1108-1109), gives liturgy an earnest of the future, „allows for the real anticipation of the perfect Holy Trinity communion (CCC 1107). Although Our Lady was included in the Redemption in the most original manner and it is extremely difficult to describe the nature of the report between Mary and the Holy Spirit in the liturgy, Her relation with the Holy Ghost should and is stressed in the performance of the Eucharist. In compliance to the five roles, which accordingly to the Catholic Church Catechism the Holy Spirit plays in the liturgy, report between Mary and the Holy Ghost is presented in the described article in the following way: a) Mary as an archetype of the Church and Its most perfect model is an example of the Churches as well as the individual Christians openness for the Holy Spirit influence, b) Redeeming Christ mysteries recalled in the liturgy (anamnesis) also bring to mind His most holy Mother, who conceived by the Holy Ghost and who lived with His constant presence, c) The Church asks the Father to „send the Holy Spirit and in signs as well as in words present Christ with His redeeming deeds (sacraments) for the glory of God and sanctification of men”. Incarnation of the Son, when by the Holy Ghost a word descended, took form from the Virgin Mary and lived among us (J 1,14) is the prototype of each sacramental epiklesis. d) In the liturgy the Holy Spirit causes unity of believers among themselves and with the Holy Trinity. Holy Mary is the one who as a member of the Gods people, prays with them and at the same time pleads in their name for the gift of unity with God and among themselves, e) Holy Mary is a model and a perfect representation of the future life in great communion with the Holy Trinity, shown in the liturgy by the Holy Ghost and to which all of the Church is being constantly called. The above deductions were concluded from the analysis of the liturgical texts of both East and West. Collectio Missarum de Beata Maria Wrgine, modem Roman collection of votive masses venerating Our Lady, proclaimed in the Vatican in 1986 and published a year later were especially used.

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Przeglądaj Duch Święty a Maryja. Materiały z Sympozjum zorganizowanego przez Katedrę Mariologii KUL oraz Oddział PTT w Częstochowie. Częstochowa, 22-23 maja 1998 roku wg Temat "Church"