Roczniki Liturgiczne, 2009, T. 1 (56)
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Pozycja Biskup Marian Fulman (1918-1945) jako promotor życia liturgicznego w diecezji lubelskiejPetryk, Piotr (Towarzystwo Naukowe KUL, 2009)This paper shows the activity of Bishop Marian Fulman as a promoter of the Liturgy and various forms of popular piety. He was appointed Bishop of Lublin in 1918. Bishop Fulman reorganized the network of deaneries and parishes. He erected seven new deaneries and eighty-six parishes. Through his legal and pastoral activity he contributed to organization and development of the ministry to God. He introduced the practice of systematic teaching of catechism on each Sunday. He was concerned about the development of Eucharistic life, introduced two Holy Masses on Sundays and holidays, ordered Sunday devotions, promoted early First Communion, and convened an Eucharistic Congress. He propagated the worship to the Most Sacred Heart of Lord Jesus and Christ the King. He popularised the cult of the saints, especially St. Stanislaus Kostka and St. Andrew Bobola. In this cult he found moral and patriotic values, such that were specially needed in the education of the youth. he would lay much importance on the development of church societies for adults and adolescents.Pozycja Celebracje liturgiczne w katechezie parafialnejSłotwińska, Helena (Towarzystwo Naukowe KUL, 2009)This paper, in its theoretical part, depicts some questions contained in the Program Katechezy Parafialnej Młodzieży Szkół Ponadgimnazjalnych (“Programme of Parochial Catechesis for Secondary School Students”). They should be discussed at parochial catecheses (1). It also stresses the significance of liturgical celebrations in the catechesis (2). In its practical part (3) it provides concrete liturgical celebrations. They are considerable support for some questions that are proposed at parochial catecheses.Pozycja Pozycja Diakonalny wymiar liturgii, czyli otwartość na problemy świataNadolski, Bogusław (Towarzystwo Naukowe KUL, 2009)Public theology, which first appeared in the United States of America at the end of the 20th century, presents a certain challenge also for the liturgy. In this article the author addresses the “diaconisation” of the liturgy, pointing to the reasons, which authorize for the use in the liturgy aspects of public theology, which emphasize the characteristic elements of the liturgy, as a rich cultural inspiration for society in an extremely direct perspective for progression, recalling to mind the richness of the Eucharistic mystery by which ars celebrandi and ars praesidendi should increase sensitivity and better motivate the participants in the liturgy to a greater love for the community.Pozycja Dystrybucja psalmów w posoborowej reformie księgi Liturgii Godzin. Kwestie redakcyjneStefański, Jerzy (Towarzystwo Naukowe KUL, 2009)This study presents the editorial process related with the distribution of the psalms in the post-councillor book of the Liturgy of the Hours. Study Group Three was responsible for these works. It was part of the Consilium ad exsequendam Constitutionem de Sacra Liturgia. As a result several years of editorial work was resignation from the one and a half thousand-year-old tradition to quote the whole of the Psalter during one week. New ordinarium of the Psalter has been introduced with a four-week scheme of the psalms. The above Study Group, supported by the authority of competent organs of the Holy See, established a new set and number of the psalms in each of particular canonical hours of the current Breviarium Romanum. An additional question which the editors of the new book had to face, was the role, meaning, and place of the so-called cursing psalms (or only the very psalmodic lines of this kind) and the historical psalms. Eventually, the above psalms are left out of the ordinarium of the four-week set of the psalms.Pozycja Działalność naukowo-dydaktyczna Instytutu Teologii pastoralnej KUL w roku akademickim 2007/2008Smoleń, Jerzy (Towarzystwo Naukowe KUL, 2009)Pozycja Elementy kultury świętowania niedzieli w PolsceSobeczko, Helmut Jan (Towarzystwo Naukowe KUL, 2009)Pozycja Katecheza przed bierzmowaniem osób z niepełnosprawnością intelektualnąKiciński, Andrzej (Towarzystwo Naukowe KUL, 2009)Polish catechists reject two opposing attitudes as follows: the first assumption suggesting, that persons with intellectual disability should achieve the same level of awareness and knowledge, as other fit and able baptised persons; the second assumption suggesting, that it is not at all possible to catechise persons with intellectual disability. The primary assumption of the concept of catechesis is, that persons with intellectual disability should be provided with possibility to familiarise with the mystery of Jesus Christ. Polish catechists emphasize the difficulty to evaluate accurately the degree of psychological or intellectual capabilities of persons with intellectual disability. Moreover, it is difficult to establish what communication capabilities those persons possess. That is why it is hard (or even completely impossible) to evaluate spiritual capabilities of persons with intellectual disability, in particular regarding persons with profound intellectual disability. In fact, nothing will happen automatically in catechesis for persons with intellectual disability. Thus, patience and stressing the most essential matters are of significant importance while preparing persons with intellectual disability for receiving sacraments. Focussing attention on the basic issues of Christianity does not involve rejection of other elements of evangelical message.Pozycja Lasst uns voller Hoffnung vorwärts gehen! Pädagogisch-katechetische Aspekte, wie der Christ die Zeichen der Zeit in der gegenwärtigen Welt aufnimmtStala, Józef (Towarzystwo Naukowe KUL, 2009)Posłannictwo Kościoła nie polega tylko na przekazywaniu ludziom ewangelicznego orędzia Chrystusa, ale na doskonaleniu duchem ewangelicznym całego porządku spraw doczesnych oraz właściwym odczytywaniu i rozumieniu znaków czasu. To przepajanie duchem Ewangelii wszystkich wydarzeń i dziedzin rzeczywistości stanowi właściwą specyfikę apostolstwa. Do chrześcijan należy świadczenie o tym, jak wiara chrześcijańska daje jedyną pełną odpowiedź na problemy i nadzieje, jakie życie stawia przed każdym człowiekiem i każdym społeczeństwem. Chrześcijanie muszą stawać się dla świata czytelnymi znakami innej rzeczywistości, rzeczywistości Bożego królestwa. W niniejszym artykule podjęto próbę wskazania pedagogiczno-katechetycznych aspektów dostrzegania, właściwego rozumienia i podejmowania przez chrześcijan znaków czasu we współczesnym świecie. Chrześcijanie realizują przez to zadanie consecratio mundi i dzięki temu mogą iść naprzód z nadzieją. Zostało to omówione przez uświadomienie faktu, że chrześcijanin nie ucieka, lecz żyje we współczesnym świecie, dla którego stara się być świadkiem królestwa Bożego oraz ukazuje mu drogę Ewangelii.Pozycja Liturgia biskupia Wielkiego Czwartku w wawelskich ceremoniałach z XVI wiekuFedorowicz, Szymon (Towarzystwo Naukowe KUL, 2009)Pozycja Liturgia jako pieśń nowa ku czci PanaNowak, Władysław (Towarzystwo Naukowe KUL, 2009)Pozycja Liturgia żywą katecheząGoliszek, Piotr (Towarzystwo Naukowe KUL, 2009)The Liturgy is a community between God and man. During a liturgical celebration, man experiences an encounter with the Person of Christ. It is a personal encounter, that is, a real encounter. The Liturgy makes present the whole Person of Christ, His life, words and acts. It makes present the history of salvation, in particular the Paschal Mystery of Christ, that is His passion, death, funeral, resurrection, and ascension, and the outpouring of the Holy Spirit. The Holy Spirit that revived Christ at resurrection in the Liturgy makes present His salvific work, makes it alive and actual. Jesus Christ present in the Liturgy through the enlivening action of the Holy Spirit saves, arouses faith and sets man free to be a child of God. Thus man receives a gift of new life through personal unity with the Father through Christ in the Holy Spirit. In the Liturgy, Jesus Christ in collaboration with the Holy Spirit reveals, meets man, and leads to communion and unity with the whole community of the Holy Trinity. Here emerges the purpose of the Liturgy, which is identical with superior purpose of religious instruction (catechesis). Both the Liturgy and catechesis seek to lead their participant to communion and intimacy with Jesus Christ. He leads to unity with the Father in the Holy Spirit. This personalistic character of the Liturgy makes it the place of living catechesis. The Liturgy expresses faith, communicates faith and shapes it. The whole Liturgy contains Catholic faith and confesses this faith through celebration. The Liturgy is not a learned knowledge of faith, it does not explain concepts, it is not a theological tract or an interpretation, but its catechetic character is expressed in the fact that it makes faith and leads to an existential encounter with God. In this sense the Liturgy is a living and dynamic catechesis, it has a personal and educational character. In religious instruction that is taking place in the Liturgy God Himself speaks, gives instructions saves, and brings up man to full humanity.Pozycja Maryja wzorem uczestnictwa we Mszy ŚwiętejJaniec, Zdzisław (Towarzystwo Naukowe KUL, 2009)This paper shows Mary as the pattern of participation in the Holy Mass. Mary as “the Woman of the Eucharist” not only is present in the Liturgy and in liturgical texts (most often by way of mentioning), but her presence is mystical and spiritual. Thus Mary’s example rears the participants of the Mass how to become the people of the Eucharist. Special formative moments are the following: Mary’s attitude towards the word of God proclaimed at the Mass, prayer of the faithful, preparations of the gifts, worship of God, fellow offering at the Mass, and during the Communion. Mary therefore helps a conscious, full, and fruitfull participation in the Holy Mass in the spirit of the Second Vatican Council.Pozycja Nauczanie Kościoła na temat Pisma Świętego i Tradycji jako źródła przepowiadaniaGłowa, Władysław (Towarzystwo Naukowe KUL, 2009)This paper consists of three parts. In the first part the Holy Scripture and Tradition are presented as one source of Revelation, in the second part they are shown in the life of the Church, and in the third part as the first source for preaching. The latter question brings forth both the Church’s clear statements on it (as contained in the definition of homily and sermon, in their structure and purpose), and in indirect statements.Pozycja Obrzęd chrztu świętego w Kościele anglikańskimMaciaszek, Paweł (Towarzystwo Naukowe KUL, 2009)In the Church of England baptism must always be administered with water in the name of the blessed Trinity, according to Jesus Christ’s command (Mt 28,19). As regards the effect of this sacrament marks a person’s new birth into God’s kingdom. It is a death to sin and comprehends gifts that by nature people cannot have. In it they are regenerated and made members of Christ and children of God. Baptism is something that happens to someone on the outside (being dipped in or sprinkled with water) as a symbol or sign of something happening on the inside (repentance, forgiveness and the gift of the Holy Spirit). The baptism of baby or an adult is a sign of the profound spiritual change which takes place when someone becomes a Christians. This is why this sacrament is celebrated as such an important event in the life of the Church. There are two basic types of baptism service in the Church of England. There are baptism services that follow the order of service in the Book of Common Prayer of 1662 and there are those that follow the orders of service in Common Worship that were authorised for use from 1998. In spite of the differences there are a number of core elements that can be seen in the orders of service in both the Book of Common Prayer and Common Worship, elements that are central to Christian baptism and that can be found in services of baptism from very early time. In the case of the Common Worship services there is the option for additional elements, which are also practices that go back to the early days of the Church. In the Anglican Churches godparents agree to take on three special responsibilities; to pray for the child, to set him a good example and to teach him. The Church expect parents and godparents to play their part in introducing the child to Christianity. Those who are older when they are baptized have sponsors rather than Godparents. The role of the sponsor is not to speak for the person being baptized, but to formally present them for baptism and to help them in their growth as Christians after they have been baptised.Pozycja Ogólnopolskie sympozjum katechetyczne „Obecność Biblii w katechezie”. Lublin, 21-22 listopada 2008 rokuWyrostkiewicz, Michał (Towarzystwo Naukowe KUL, 2009)Pozycja Posoborowa reforma Kalendarza Rzymskiego. Wybrane kwestie redakcyjneKonecki, Krzysztof (Towarzystwo Naukowe KUL, 2009)Pozycja Przegląd bibliografii liturgicznej w wybranych polskich czasopismach teologicznych w 2008 rokuHerc, Tomasz; Różyło, Grzegorz; Słotwiński, Witold; Stasiewicz, Wojciech (Towarzystwo Naukowe KUL, 2009)Pozycja Przegląd bibliografii liturgicznej z ksiąg pamiątkowych i jubileuszowych opublikowanych od 1998 do października 2008 rokuSłotwiński, Witold (Towarzystwo Naukowe KUL, 2009)Pozycja Przegląd bibliografii z wybranych zagranicznych czasopism liturgicznych z roku 2008Krakowiak, Czesław (Towarzystwo Naukowe KUL, 2009)