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

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Przeglądaj Roczniki Teologiczne, 2002, T. 49, z. 8 wg Temat "clergy"

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    Duchowość kapłańska
    Araszczuk, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)
    Priesthood is the gift of love from God the Father, His Son Jesus Christ and the Holy Spirit. It is also the presbyter’s reply to God’s great love. For the man’s part, it is a process that occurs in the called one’s whole life. The process of the priest’s spirituality is a complex issue. It is connected with gradual development, at first human, and then Christian and priestly The beginning of this process falls on the seminary years and then it goes on throughout the priest’s whole life. Co-operation with the Holy Spirit should never be ended or stopped. The new riles of taking the holy orders remind that the sacrament of consecration, making the priest ontically similar to Christ, introduces him to the mystery of the unusual unification with God. Owing to that, on behalf of Jesus he may pronounce the words of transfiguration of bread into Flesh and of wine into Blood. Owing to the consecration by the Holy Spirit in the sacrament of consecration the priest’s spiritual life becomes marked, shaped and defined by attitudes and models of behaviour typical of Jesus Christ. The priest’s spirituality is enlivened and directed by the Holy Spirit. For this reason it aims at sainthood and at perfecting love. It should be understood as the whole of internal experience: of the feelings, thoughts and attitudes originated in the priest who in a conscious way experiences the personal relation to God.
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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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    Posługa kapłana w ruchach i stowarzyszeniach eklezjalnych
    Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)
    New evangelization requires priests who are able to use a new style of pastoral life in close co-operation not only with the hierarchy but “with the lay faithful, respecting and developing various roles, charismas and services in the ecclesiastical community” If participation in ecclesiastical movements and associations is to be full and to form the laity’s mature attitude and involvement in Christian life, the presence of priests is necessary in these circles both in order to ensure current pastoral care and to form proper ecclesiastical attitudes. The criteria that allow to recognise movements and associations as ecclesiastical imply a fundamental role of the priest in them; the role consists in service set in the process of building the Church organically in the local community. This results from the postulate of passing from activist to holistic conception of pastorate, aiming at a clearly realised target defined by contemporary ecclesiology. Hence the priest may take part in the life of associations and movements in two ways: 1. as a spiritual protector ardently performing his function that is detailed putting into effect ministrations for all the faithful; 2. as a participant in the group’s charisma, directly and personally involved in its realisation. Not taking care of a group of faithful having deeper needs of experiencing the mystery of the Church would be incompatible with the pastoral vocation. It is exactly these groups that start a revival of the parish. Leaving them without any protection means not only disappointing the more deeply involved parishioners, but it threatens the religious movements and associations with a loss of ecclesiastical identity. This is why the Code of Canon Law indeed imposes on the parish priest the duty to “recognize and support the lay faithful’s own part in the Church’s mission as well as support their associations with religious aims” (Code of Canon Law; can. 529, pt.2). This idea is more precisely expressed in the “Directory on priests’ service and life”; it states that the parish priest should do this “accepting all of them and helping them find the unity of intentions that would unite them, in prayer and apostolic activities”.
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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.
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    Tożsamość i posługiwanie kapłana według „lex orandi” typicznego wydania obrzędów święceń z roku 1990 oraz jego polskiej edycji z roku 1999
    Czerwik, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)