Roczniki Liturgiczno-Homiletyczne, 2012, T. 3 (59)
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Pozycja Debata „Polityka na ambonie – dogrywka”. Katowice, 15 Października 2012 RokuPintal, Leszek (Towarzystwo Naukowe KUL, 2012)Pozycja Debata studencka na temat kary śmierci zorganizowana przez Koło Naukowe Teologów. Lublin, KUL, 19 marca 2012 rokuMielnik, Dawid (Towarzystwo Naukowe KUL, 2012)Pozycja Die Katechumenatsmethode in der Vorbereitung auf das Sakrament der Firmung (Katechumenat in Engeren und Weiteren Sinne nach dem II. Vatikanischen Konzil)Krakowiak, Czesław (Towarzystwo Naukowe KUL, 2012)Preparation of the candidates for Confirmation is at present a serious problem for many priests and catechists. The methods of farther and nearer preparation that has been used up till now are getting less and less efficient. Referring to the teaching of the Church the author first characterizes the method of formation of adults for receiving sacraments of Christian initiation, and then points to the possibilities of using it in preparing candidates for Confirmation. Formation of catechumens is done in the parish community and in a similar way, in preparation for Confirmation at least its representatives should be involved. Formation of adult catechumens in preparation for sacraments comprises their evangelization (kerygma and catechesis), that is transmission of the contents of the Church’s faith and principles of moral life, as well as numerous liturgical celebrations connected with the candidates passing to a higher level of preparation. This method may be successfully used in preparing young people for the Sacrament of Confirmation. Chapter IV of the ritual “Preparation for Confirmation and the Eucharist of adults who received Baptism as children, but did not receive the teaching in the faith” may be a model for such formation. Since the candidates are already baptized, this sacrament should be constantly referred to. In this way they are conducted to personal acceptance of the faith in which they were baptized, and to conversion confirmed by accepting the Sacrament of Penance and Reconciliation.Pozycja Duchowość eucharystyczna jako duchowość komuniiMigut, Bogusław (Towarzystwo Naukowe KUL, 2012)The 50th International Eucharistic Congress in Dublin (10-17 June 2012) referred to the most important dimension and aim of the Eucharist, that is building people’s communion with God via Christ in the Holy Spirit, and with one another in God. As its main goal it chose showing the outline of these issues mainly on the basis of selected documents of the Church from the period of John Paul II’s and Benedict XVI’s pontificates. The Eucharist is the source and school of spirituality of communion in all its dimensions. First Christ by the power of the Holy Spirit makes the Eucharist a place of a personal bond with the mystery of the communion of the Holy Trinity, of deepening the dwelling of the Holy Trinity in each man, and of building communion with one another in God. The Eucharist is a place of communion with others, owing to a profound unity of members of the Mystic Body in communion with Its Head. This building of a bond, started in celebration, should be continued and should consist in the actual service of love, whose aim is unifying people with God and in God (cf. John Paul II Novo Millennio Ineunte, nr 43), making the whole life more Eucharistic, that is being an expression of “spiritual service to God” (logike latreia, Rom 12,1).Pozycja Dzień i pora głoszenia kazania – panorama historycznaRadej, Maciej (Towarzystwo Naukowe KUL, 2012)The day and time of preaching in Church were set by biblical, pastoral, economic and political reasons. The privileged day for preaching has always been Sunday – the day on which Jesus Christ was resurrected and sent on the Apostles the Holy Spirit. Except for Sunday, sermons should be also given on important Church holidays, especially connected with the lives of Christ, the God’s Mother and some saints. For many centuries the holy Sunday mass could be celebrated between 9 and 13 as that was the time of Christ’s pain on the cross and His death. Then, the word of God was preached which emphasized that great salutary work. Social and economic changes, Church persecution and the II World War were the reasons why holy masses could take place also in the evenings and then sermons were given as well. Finally, the pastoral reasons made the present Church, along with the development of tourism and mobility, celebrate the holy mass in the evening on the day preceding Sundays and holidays. Taking part in the such a mass meets the requirement to participate in the holy mass obligatory for every believer. The celebrant, however, is obliged to give a homily.Pozycja Funkcje lektora w liturgii i jego formacjaGłowa, Władysław (Towarzystwo Naukowe KUL, 2012)The article consists of four parts. First – as an introduction – it presents the issue of appointment of lectors and their presence in the liturgical congregation (1). Next it discusses the functions they perform (2), the necessity of their comprehensive formation (3) and – which especially deserves emphasizing – their service as a way to their own sanctification (4).Pozycja Helena Słotwińska, ks. Władysław Głowa. Dialog Boga z człowiekiem w katechezie i homilii. Lublin: Wydawnictwo KUL 2012 ss. 427. ISBN: 987- 83-7702-437-9.Pintal, Leszek (Towarzystwo Naukowe KUL, 2012)Pozycja Historyczna rzeczywistość pieśni religijnej – od starożytności do średniowieczaMatyszewski, Adam (Towarzystwo Naukowe KUL, 2012)Expressing oneself before God through singing religious songs has been characteristic of people of all cultures and nationalities since time immemorial. It seems that this is particularly the case with those who have been singing to praise Christ the Lord since the dawn of Christianity. This paper presents various definitions of a religious song as well as its types, sources and ways in which it developed in the period between antiquity and the Middle Ages. An important aspect of this study is the fact that it attempts to determine the role performed by religious songs in Christian worship over centuries. Besides looking at the oldest vocal relics of the Roman Catholic Church, the paper outlines the idea that motivated those who created sacred songs, which – as time went on – became more and more popular with Catholics, and, as a result, deserved to be used in the liturgy. Less sacred, other songs which did not meet the strict requirements existing at those times were called extra-liturgical songs or religious songs. Irrespective of how liturgical and extra-liturgical songs are defined, it is indisputable that there is a common thread to all the types of religious songs created in the period between antiquity and the Middle Ages, namely, love for God, to whom they are dedicated.Pozycja Internet i Kościół. Red. Józef Kloch. Warszawa: Dom Wydawniczy Elipsa 2011 ss. 301. Seria: Nowe media i Kościół. ISBN: 978-83-7151-035-9.Białonoga-Gosik, Maria (Towarzystwo Naukowe KUL, 2012)Pozycja Jerzy Bagrowicz. Czy wiemy co sprawujemy? Wtajemniczenie w liturgię Mszy Świętej. Włocławek: Wydawnictwo Duszpasterstwa Rolników 2012 ss. 240. ISBN: 978-83-7401-327-7.Słotwińska, Helena (Towarzystwo Naukowe KUL, 2012)Pozycja Ks. Stanisław Araszczuk. Mistagogia liturgiczna i jej korelacja z dokumentem „Podstawa programowa katechezy Kościoła katolickiego w Polsce”. Wrocław: Wyd. Papieskiego Wydziału Teologicznego 2012. Papieski Wydział Teologiczny we Wrocławiu – Rozprawy Naukowe t. 88. ISBN: 978-83-7454-199-2.Migut, Bogusław (Towarzystwo Naukowe KUL, 2012)Pozycja Liturgia Triduum Paschalnego – Chrystusa ukrzyżowanego, pogrzebanego i wskrzeszonegoKulbacki, Piotr (Towarzystwo Naukowe KUL, 2012)Half a century ago Pius XII carried out a reform of the Paschal Triduum. Despite the reprimands in the Circular Letter Paschalis solemnitatis of 1988 the pastoral practice often ignores the spirit of this reform and the liturgical regulations. The present article explains certain elements of the history that justify theologically the present form of the Triduum liturgy. The problem of changes in the number of days and stages of celebrating Easter that have been made for many centuries is solved by the use of the key given by St Augustine with respect to Jesus: crucifixi, sepulti, suscitati. These stages determine the course of the three days of celebrating the Paschal Triduum. Since the Triduum constitutes the peak of the liturgical year it should be the center of Christian formation. This is why in the post-Council missal during Lent elements of catechumenal formation have been more explicitly emphasized, directing all the faithful to a revival of the covenant of the Holy Baptism during the main celebration of the liturgical year – Easter Eve. The practice of taking part in experiencing the Paschal Triduum intensively, following the example of special closed recollections in formation centers of the Light-Life Movement, is an invaluable aid for the formation of the liturgical service, which bears fruit in the form of well prepared teams of the Paschal Triduum liturgy animators.Pozycja Mistagogia końca IV wieku jako teologia w ujęciu Enrico MazzyOstrowski, Dominik (Towarzystwo Naukowe KUL, 2012)The study presents a general sketch of prof. Enrico Mazza’s (born 1940) teaching and writings on the Christian mystagogy of the end of the fourth century. This widely known and respected scholar and expert in the matter, graduate and professor of the Pontifical Liturgical Institute in Rome, a lecturer at Catholic universities in Italy and abroad, affirmed that mystagogy is not just a form of catechism or spirituality, but rather a way of doing theology in the fullest sense. Actually, the fact that mystagogy is built on a specific use of the Bible and employs the typological method, makes of it a distinct kind of theology, called by Mazza a “liturgical theology”.Pozycja Nadużycia wobec Eucharystii w świetle średniowiecznych ksiąg pokutnych („Libri Poenitentiales”)Pałęcki, Waldemar (Towarzystwo Naukowe KUL, 2012)The Church’s penitential practice has been changing over the centuries and it assumed various forms. One of the interesting issues in this field is showing the attitudes assumed by the clergy and the faithful towards the Eucharist, and presenting the misuses that they could commit. The misuses concerned both the conditions one had to meet in order to properly celebrate the Holy Mass, the very celebration, and storing the Eucharist. In most penitentials it was stressed that the Holy Mass should be celebrated in one’s own community, and outside it – only with the bishop’s permission. It was also emphasized that a priest was allowed to celebrate a definite number of masses on a given day and on one altar (about five). It was impermissible for a priest to offer a Holy Mass for suicides or for persons who were sentenced to death. Priests had to take care of the proper form of celebration. According to penitential books it was a sin if a priest lost the corporal, if he celebrated the Mass while being intoxicated, or if he said the texts of the Mass – especially the Mass canon – carelessly. Medieval penitential books allow learning about the care with which the Eucharist was treated, and what misuses could be committed by the Christians of those times. Numerous canons presenting irregularities and the penances corresponding to them allow showing the timeless value and beauty of the Eucharist as the source and the peak in the life of the Church.Pozycja Papieski „ryt Resurrexit” celebrowany w Poranek WielkanocnyLitawa, Karol (Towarzystwo Naukowe KUL, 2012)In the spirit of the Second Vatican Council reform, from the treasury of the liturgical tradition the medieval papal rite of the Resurrexit has been restored; it had been once celebrated in the Sancta Sanctorum private chapel at the Lateran in front of the Acheropìta icon. The rite, with its rich symbols, was introduced again into the papal liturgy in the Jubilee Year 2000 and has been celebrated up till now in the morning of Easter Sunday in St Peter’s Square. In front of the gathered people, the Pope, following the example of St Peter (St John 20, 1-10), by celebrating the rite, in a way becomes again “the first witness” of Christ’s resurrection, and Surrexit Dominus vere et apparuit Simoni. Alleluia, alleluia, alleluia solemnly sung by a deacon as well as reverence shown by incensing the Icon introduces one into the mystery of happily experiencing the Eucharist both in the Middle Ages and today.Pozycja Patriarcha Jakub w przepowiadaniu homilijnymKrasowski, Andrzej (Towarzystwo Naukowe KUL, 2012)Jacob is the son of Isaac and Rebekah. In his attitudes and acts he is not irreproachable, righteous and transparent, but all the same it is with him that God creates history! Already when he was being born he grasped his brother Esau by his heel. Using a trick he bought the birthright and his father’s blessing. So he has to escape. In Laban’s home he marries Leah and Rachel who give birth to his children. When he was returning home with his whole family he had an encounter with God, during which encounter God changed his name to Israel. This was also the moment of Jacob’s inner transformation, when a treacherous and dishonest man was changed into an indomitable, subject to God one. The article shows these stories in a certain very important key. The history of Jacob’s life and various events connected with it is the way the inspired author shows how God led his chosen one towards himself. This is important for us, who are chosen by God and called to be saint by the mandate of holy baptism, as also each of us has his own history of life, including good and edifying events, but also difficult and ambiguous ones. And if it is so, maybe God – like in Jacob’s life – also in our lives, through exactly such events leads us to himself!Pozycja Pozycja Przegląd bibliografii liturgicznej w wybranych polskich czasopismach teologicznych w 2010 rokuSavelyev, Oleksandr; Bartoszewski, Paweł; Borysiuk, Leszek; Pękul, Piotr (Towarzystwo Naukowe KUL, 2012)Pozycja Przyjaciel Boga i ludzi – ksiądz Wojciech Danielski. Red. Piotr Kulbacki, Zbigniew Wit. Kraków: Wydawnictwo Światło-Życie ss. 160. ISBN: 978-83- 7535-109-5.Migut, Bogusław (Towarzystwo Naukowe KUL, 2012)Pozycja Relacja kultu do uświęcenia w liturgiiGłowacki, Zbigniew (Towarzystwo Naukowe KUL, 2012)One of the problems resulting directly from the definition of liturgy is the relation between cult and sanctification. It is connected with the double subject of liturgy, that is Christ who is present in it, and the believers who participate in it. In Christ’s activity in liturgy priority of the cultic dimension may be seen, from which sanctification of man follows. Hence in this case cult is the supreme and superior category. This priority follows from the nature of Christ as the Son of God. It is the other way round in the case of man, who, before adopting the cultic attitude has to be sanctified first. So for him cult is the purpose of liturgy that is achieved by his earlier sanctification. This thesis is confirmed by the two definitions of liturgy contained in the encyclical Mediator Dei and in the Constitution on the Sacred Liturgy Sacrosanctum Concilium of the Second Vatican Council. The entirety of these documents allows noticing continuity in defining liturgy that has the cult of Christ as its main purpose, the Church joining the cult, and in the Church the believers doing the same, via sanctification.