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

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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.
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.
Święcenia prezbiterów w Pontyfikale Rzymskim z 1990 roku
Kwiatkowski, Dariusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)
The study is concerned with the rites of consecration of presbyters according to editio typica altera of the part of the Roman Pontifical containing the Rites of consecration of the bishop, presbyters and deacons, promulgated with the decree Ritus Ordinationum of June 29, 1989 by the Congregation of Divine Cult and Discipline of Sacraments. In its first part the study presents the structure of rites of presbyters consecration in the new Pontifical with a special stress on the novelties and differences with respect to the previous edition of 1968. Attention should be paid to the theological-pastoral introduction and the significant changes in the consecration prayer. Most changes have been made in the intercession prayer, in which the presbyters’ tasks and their connection with the bishop are precisely pointed to. The second part of the article is concerned with some theological aspects of the revived rites of presbyters consecration. The epicletic form of the consecration sacrament is first of all stressed, as well as its ecclesiastic dimension. In the latter aspect the reader’s attention is drawn to, among others, the issues of presbyters’ service in the Church and for the Church, the Church’s community’s tasks with respect to presbyters, and to the presbyter’s relation to the bishop, the bishop’s to the presbyter, and the presbyter’s to another presbyter.

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