Roczniki Teologiczne, 2002, T. 49, z. 8

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    Kalendarium prac nad pierwszym i drugim wydaniem typicznym Pontyfikału Rzymskiego „De ordinatione” z 1968 i 1990 roku
    Stefański, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)
    The rites of a bishop’s, priest’s and deacon’s ordinations binding until 1968 contained many ritual and textual elements, which to a considerable extent had retained the customs and concepts of how the sacrament was understood in the early Middle Ages. These rites failed to fully present the evangelical ministry towards the People of God; rather, they stressed the sacramental power over the People of God. Moreover, the accumulated symbolism of the previous rites of ordination, hardly understandable for the contemporary people, with numerous repetitions and allusions to the priesthood of the Old Testament, did not allow for an easy orientation as to what belongs to the essence of ordination, and what is merely an explanation or a matter of minor importance. In view of the pastoral significance of the rites of ordination for the life of the Church, they are first to have been revised by the Council for the Implementation of the Resolutions of the Constitution on the Liturgy (Consilium). This part of the Pontifical was published under the title De ordinatone diaconi, presbiteri et episcopi in 1968. This first, post-conciliar and reformed liturgical book was not free from some drawbacks. Therefore it called for further improvement of the previous book in the form of Editio typica altera published in 1990 under the title De ordinatone episcopi, presbyteroruin et diaconorum. The present study sought to trace the history, documentation, and editorial work of the post-conciliar and evolutionary stages by which the rites of ordination of deacons, priests, and bishops took shape.
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    Święcenia biskupa
    Nowak, Jacek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)
    The article starts with a short historical outline of the issue and with a definition of the bishop, and then it discusses and in turn explains particular rites of the liturgy of the bishop’s consecration. First, the question of the choice of the day, when the conscration should be carried out, is discussed – in principle it should be a Sunday or a holiday, especially the feast of the Apostles. This is justified by its connection with the Apostolic and Pentecostal mystery. Next, presentation and choice of the elect is shown. Bishops, putting their hands on the elect, exercise their authority, always in unity with the Pope, who elects the new bishop. The elect’s oaths are concentrated on care for purity of the faith and its propagation as well as on unity with the college of bishops under the leadership of the Pope. The supplicatory litany shows the unification with the heavenly Church, since it is recited during the liturgy of the bishop’s consecration; it clearly stresses that the bishop is a guarantor of the Church’s unity. The essence of the sacrament, that is putting hands on the bishop and the consecration prayer, is presented in the Biblical context and in the context of the Tradition of the Church. The Gospel held over the elect’s head is a symbol of the Holy Spirit’s descent and of the bishop’s having it. The gesture refers to Luke 4, 18. The rite of anointing the head is explained by referring to the Constitution of the Church (no 26). Handing the Gospel points to the bishop’s responsibility for teaching in the Church. Putting on the ring signifies marriage to the Church, which was already explained by St Thomas Aquinas. Putting on the pallium, in the case of a metropolitan (a novelty in the current rites) is a symbol of unity with the Apostolic See. However, it seems that the information-jurisdiction part should not be placed in the liturgical formula, taking into consideration the fundamental liturgical norm: lex credendi – lex orandi. Also putting on the mitre connected with an appropriate formula is a novelty in the current pontifical. The symbolism of the mitre refers to Ex 28,36 and I Pet 5, 4. The crosier is a sign of the pastoral office (cf. Ps. 23, 4). The newly consecrated bishop, taking his place in the college of bishops receives a kiss of peace from particular bishops, which is a sign of joyful accepting him to their company The consecration rites (when the prayer after the Communion is over) end with a blessing given by the newly consecrated bishop. This act is not quite comprehensible, as at the end there is a general blessing, finishing the whole liturgy. Double blessing is contradictory to the Constitution on Liturgy no 34.