Roczniki Teologiczne, 2005, T. 52, z. 8

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Bogusław Nadolski TChr. Wprowadzenie do liturgii. Kraków: Wydawnictwo WAM 2004 ss. 372. Myśl Teologiczna 42.
Krakowiak, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Głoszenie kerygmatu o zbawczym wymiarze Słowa Bożego (Dz 2, 14-41) w polskim przepowiadaniu posoborowym
Dyk, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
In Chapter II of Acts, and particularly in the pericope Acts 2:14-41, St Luke included a profound theology of God’s Word, preached and listened to. Luke’s message should find its place in the contents of homily preaching that should be based on a Biblical source. The fragment (Acts 2:14-41) was the first reading in the liturgy of God’s Word on Easter Monday (year A, B, C) and on the Third and Fourth Easter Sunday of year A. Analysis of the published homilies has shown that the kerygma about the salutary dimension of God’s Word had been almost completely neglected by Polish preachers. The basic conclusion from the present study is then the call to consider Luke’s kerygma about God’s Word preached and listened to in homily preaching in Poland. In the contents of the homily it should be stressed that the Holy Spirit is the source, the power and the “Translator” of God’s Word. The truth may not be omitted that preaching God’s Word is at the same time preaching Christ Himself. In the proclaimed God’s Word one can meet the living Christ and experience salvation. Preachers should also emphasize that God’s Word, despite its salutary power, requires opening on the side of the man, that is, it requires proper listening. God’s Word heard and accepted in the proper way bears fruit of faith and a lasting conversion. It is also a source of blessing, inclusion into Jesus’ spiritual family and it contributes to building the Church.
„Gott liebt einen fröhlichen Geber“ (2 Kor 9,7). Der Gedanke der „Diakonia“ in der Euchologie des Laurentiusfestes (10. August)
Heinz, Andreas (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Św. Wawrzyniec diakon i męczennik należy do sławnych świętych Kościoła rzymskiego z czasów papieża Sykstusa II. Podczas prześladowania w 258 r. Wawrzyniec, jako znana kościelna osobistość, został uwięziony, a trzeciego dnia po śmierci Sykstusa II poddany torturom i zamordowany po spektakularnym procesie. Według tradycji Wawrzyniec został zamęczony 10 sierpnia 258 r. na rozpalonej kracie. Ukazują to liczne przekazy ikonograficzne. Imię Wawrzyńca pod datą 10 sierpnia jako dniem śmierci, czyli narodzin (natale) dla nieba, odnotowuje sanktorał z kalendarza Filokaliosa z 534 r. Wysoką rangę czci Wawrzyńca potwierdza także włączenie jego imienia do kanonu rzymskiego oraz przyjęcie kultu męczennika w IV wieku przez Kościoły lokalne. Św. Augustyn († 430) i Piotr Chryzolog († 450) nazywają go archidiakonem, natomiast Prudencjusz († po 405) mówi, że był on pierwszym wśród siedmiu diakonów Rzymu. Jako troskliwy zarządca dóbr i rzeczy kościelnych był Wawrzyniec opiekunem ubogich, których liczba w Kościele rzymskim sięgała 1500 osób. Rozdał potrzebującym majątek kościelny podczas prześladowania za czasów cesarza Waleriana. Gdy prefekt Rzymu zażądał wydania skarbu kościelnego, wówczas Wawrzyniec zgromadził ubogich i odpowiedział: „Oto są prawdziwe skarby Kościoła” Odwagę Wawrzyńca skazanego na śmierć wśród płomieni wychwala Ambroży († 397), a Leon Wielki (†461) wskazuje na niego jako wzór kościelnej troski o biednych, chorych i opuszczonych. Zarówno przez odważne męczeństwo, jak i wierną służbę ubogim zostawił Wawrzyniec przykład posługi diakońskiej i oddania życia za Kościół przez praktyczną miłość bliźniego. Podziw dla znamienitego włodarza (dispensator egregius), który w życiu i śmierci zrealizował prawo chrześcijańskiej miłości bliźniego (pietas), podkreślają dwie prefacje sakramentarza z Werony. Z kolei trzynaście formularzy o św. Wawrzyńcu zachowanych w sakramentarzach rzymskich i przeznaczonych na święto oraz wigilię obchodu ku czci sławnego diakona gloryfikuje przede wszystkim jego odważne męczeństwo. Wawrzyniec umiłował Chrystusa w swoim życiu i naśladował Go w swoim męczeństwie i śmierci. Ta myśl jest także wątkiem przewodnim formularza mszalnego o św. Wawrzyńcu w mszale potrydenckim. Jednakże nawet w tej redakcji zachowano perykopę z Drugiego Listu św. Pawła do Koryntian (2 Kor 9, 6-10) z jej przewodnim zdaniem: „Radosnego dawcę miłuje Bóg” – w. 7). Jest to aluzja do chrześcijańskiej diakonii, którą tak konsekwentnie zrealizował Wawrzyniec. Ten wątek treściowy podjął mszał rzymski z 1970 r. W antyfonie na wejście podkreśla się, że św. Wawrzyniec oddał życie za Kościół i tym samym zasłużył sobie na wieniec chwały męczennika. Modlitwa z dnia konkretyzuje charakter służby Bogu i ludziom zrealizowany przez św. Wawrzyńca. Działając z gorącej miłości ku Bogu i wiernie służąc ubogim, Wawrzyniec odważnie podjął katusze męczeństwa. Jego naśladowcy mają miłować to, co on miłował, i wypełnić to, czego uczył. Niemiecka wersja tekstów euchologijnych z formularza na dzień św. Wawrzyńca wskazuje także źródło wiernej posługi i chwalebnego męczeństwa tego świadka Chrystusa – to gorąca miłość do miłosiernego Boga dała diakonowi Wawrzyńcowi tę siłę, by ofiarnie służyć Bogu i ludziom oraz przynieść obfity plon przez swoją męczeńską śmierć. Podczas gdy łacińskie wydanie mszału w treści prośby nie mówi wyraźnie, co św. Wawrzyniec umiłował i czego uczy, to tekst niemiecki jednoznacznie stwierdza: „Pomóż nam Ciebie kochać, jak on [Wawrzyniec] ukochał Ciebie, i tak służyć biednym, jak on im służył” Parafraza zastosowana w mszale niemieckim jest przykładem inkulturacji tekstów liturgicznych przez Kościół lokalny.
Koinonia a nowa ewangelizacja
Biela, Bogdan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
To formulate the problem concisely it can be said that for John Paul II New Evangelization is the same as making communion real (NMI 42-43). In its first part the article shows how Rev. F Blachnicki understood making the Church “the home and the school of communion” in the parish. Part II shows the issue in the context of appeals for New Evangelization contained in the resolutions of the Second Polish Plenary Synod that were implemented in 2001. For Rev. F Blachnicki it was elear that on the basis of the Council vision of the Church it is possible to introduce a comprehensive and organic conception of the pastorate that should be understood as the process of building the Church in the local community. The process of building the Church starts with evangelization that initiates liberating processes in people and in the given circle. The next stage is initiation – through catechumenal formation – to life in the ecclesial community. Visible elements can be reduced to three ones; martyria, leiturgia, and diakonia. Martyria is the testimony in which the Word of God is accepted with faith, and the response that is given by means of prayer and life formed by the Word. The life of the community that is established in this way is concentrated around liturgy that reveals and forms the Church. The third stage in building the ecclesial community is connected with diakonia, as the only way to join the community is by actualization of one’s own charismas. A parish built on such a model of the ecclesial community is not divided into an active element and a passive one, as it is contrary to the concept of community. Moreover, such a parish induces other ones, even if they are situated outside its visible structure, to grow. This results from the principle of love – love always gives life. Hence the main conclusion from the fact that the Church is realized in actual, local communities was for Rev. Blachnicki the postulate that the whole pastorate should be restructured in such a way that it could serve formation of the basic communities of Christian life within the parish. The Light-Life movement founded by Rev. Blachnicki can be a great help here. Its action is practically focused on the three basic tasks: education of the “new man”, establishing retreat “oases”, and serving in local communities in order to build the ”new Church”. On the basis of a selection of the Second Polish Plenary Synod documents it was tound that the Synod, on the basis of the Council vision of the Church, unambiguously postulates that dynamic parishes, based on the model of a community of communities, should be built. This is closely connected with a strongly emphasized need of constant formation of laymen. Hence one cannot overestimate the role – shown in the Synod documents – of properly formed priests and the significance of movements and communities that are experienced in realization of the community model of the parish. However, realization of this model requires respecting the strictly defined stages conditioning the growth, both qualitative and quantitative, of parishes. A lot can be learned here from the experiences of the post-Council revival movements in the Church and from the actual projects of parish renewal being carried on. Hence an urgent need is seen for the existence in each diocese of a strategic plan or a project of realizing the community parish model, as well as of professional teams undertaking evangelization actions in parishes.
Krakowski Instytut Liturgiczny
Koperek, Stefan; Mieczkowski, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Establishing institutes of liturgical pastorate was one of the resolutions of the Vatican Council II (Sacrosanctum Concilium 44). They were supposed to give help in implementing the liturgical reform. Such an institute was also established in Cracow in 1968 by Bishop Prof. Wacław Swierzawski. The Institute began its work with formation of priests and nuns who in this way had a chance to study liturgical issues in the Theoretical Section that had a more scientific profile, and in the Practical Section where more attention was paid to liturgical pastorate. In the next years the Institute developed: the Section of Liturgical Music was established (first the basic level, then in 1976 the intermediate one, and in 1978 the advanced one), then the Section of Liturgical Art (started in 1977), the Homiletic Department (started in 1988), the Catechumenal Center (started in 1989) and the Catechumenal Department (started in 1991). The Liturgical Institute also organized numerous interdisciplinary symposia devoted to the issue of development of liturgy, which belonged to the series Vetera et nova, as well as homiletic and catechumenal ones. Besides its didactic work the Liturgical Institute also conducted comprehensive liturgical pastorate in St Mark the Evangelist Church in Cracow that has been bound up with the Institute from the beginning. It took care of lectors (the first lector courses in the diocese were organized in the years 1970-1976), seminarians (the Inter-seminary and Inter-order Mystagogical Seminarian Circle working in the years 1973-1986), students (the Academic Pastorate) and all age groups gathering in that church. The Institute also worked on reviving the cult of Michał Giedroyć called the Blessed, who was declared the patron of the Institute. The Liturgical Institute has been Publishing a number of series of books: a handbook of liturgy Mysterium Christi, the Library of translations of liturgy classics Vetera et nova, and the homiletic Redemptoris Missio.
Ks. Czesław Krakowiak. Katechumenat chrzcielny dorosłych w Kościele posoborowym. Lublin: Wydawnictwo KUL 2003 ss. 470.
Marczewski, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Liturgia a nowa ewangelizacja
Kandefer, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Evangelization is preaching about the person of Jesus Christ and at the same time participating in His prophetic mission that today is being carried out by the Church in the Holy Spirit. It is performed with respect to the ones who have not been baptized as the first preaching of faith; with respect to the baptized ones who have not experienced a personal relation to the person of Jesus Christ or for various reasons have broken the ties with Him; and with respect to the community of the faithful, constantly in need of reviving the ties with the Lord. Evangelization is immanently bestowed with the valor of novelty in the Biblical meaning. Liturgy as celebration of the salutary mystery of Jesus Christ in the Church is a necessary complement of the work of evangelization and it is its ultimate goal. Evangelization and liturgy are closely connected with each other. Evangelization leads to liturgy; and liturgy is the evangelical, creative revelation of the mystery of communion with God and with brothers in the Church by means of words and signs. Hence evangelization of the Church finds its summit and its source in liturgy. As such it is in the center of the ecclesial dynamism that today is being undertaken by revival movements that are a sign of the Church’s vitality and permanent renewal.
Liturgia i pobożność ludowa w świetle „Dyrektorium o pobożności ludowej i liturgii”
Krakowiak, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Beside liturgy an important place in the Church is taken by various forms of extra-liturgical communal and private piety. The term “popular piety” (piete populaire) is superior to other forms of extra-liturgical Christian piety: services (les pieux exercises), outer pious practices (les devotions) and popular religiousness (religiosite populaire). Manifestations of popular piety recognized by the Church belong to the Christian cult. The basic difference between liturgy and popular piety consists in the fact that liturgical celebrations, mainly those of sacraments, are necessary in order to live in Christ and in the Church, whereas the rich forms of popular piety are only recommended as a complement to liturgy. However, they should agree with its spirit, issue from it and lead to it. On the basis of the Church’s teaching on liturgy, and mainly on The Directory on Popular Piety and Liturgy the author formulates the Church’s theological and pastoral directions concerning the relation between liturgy and popular piety. What is common in liturgy and popular piety is first of all God Himself in the Trinity of Persons, whom the faithful address; next, it is the aim, which is sanctification (salvation) and worshiping God (cult). In the final part of the article the author mentions the most important rules that are supposed to shape the forms of popular piety in everyday life of Christian communities.
Liturgia w funkcji permanentnej eklezjogenezy
Sobeczko, Helmut Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
In contemporary theological thought a considerable amount of attention is devoted to ecclesiogenesis. The question is raised whether any, and if so then what function is fulfilled by liturgy in permanent ecclesiogenesis. The key for exploring the issue is the ecclesial interpretation of Christ’s Paschal mystery from which the Church takes its beginning, but also its further existence. The Church in a special way manifests itself in a liturgical gathering, especially when it celebrates the Eucharist. It is first of all initiation sacraments, with the Eucharist at the head, that reveal and build the Church. It has to be stated then that liturgy is a permanent ecclesiogenesis.
Liturgia wyrazem wiary i pobożności na przykładzie Uroczystości Wniebowzięcia Najświętszej Maryi Panny
Rutkowski, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The article is focused on the following thematic groups: the 1450 years of the Feast of the Assumption (1); the symbolism of the day it is celebrated on in the liturgical year (2); and the direct features of the Feast (3). These features include: the Assumption as taking the Virgin Mary to heaven with her body and soul (3.1); the Assumption as a consequence of Christ’s Resurrection (3.2), the Virgin Mary as the image of the Church in glory (3.3); the Assumption as elevation of Mary (3.7) and the Assumption as a consequence of the Divine Motherhood and the Immaculate Conception (3.8). The remaining features of the Feast are suggestive images in its liturgy: the Great Sign in the sky – the Woman Clothed in the Sun (3.4); “the Queen stands on your right” (3.5); and “the ark of His glory sets off with the Lord” (3.6). In this way this feast may become an expression of the intuition of faith and piety, of the features’ fantasy, imagination, spontaneity, and at the same time of a concrete and a consequence, of dramaturgy or meditative character of Marian ecclesiology and of ecclesiological Mariology. Nothing points to overestimating the significance of declaring the Assumption a dogma of faith in 1950 just because of the form and the contents of the celebration.
Martyria a nowa ewangelizacja
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Analysis of the word martyria used in the Bible leads one to the conclusion that we can be Jesus’ witnesses when we follow Him as the Witness of the Eternal Father: “Who has ever seen me has seen the Father [...] Do you not believe that I am in the Father and the Father is in me?” (John 14, 8-10). This is why Rev. Franciszek Blachnicki, speaking about the testimony in the life of a Christian, referred to the dialogic structure of the person, pointing to the fact that the self-revelation of the Father to the Son becomes a model of testimony with which the Holy Spirit sends us to the world. He also emphasized the need for a personalist opening, as the inside of a man as an independent, sovereign subject, is inaccessible to another person as long as he himself is not eager to enter a dialog and say something – reveal the mystery of his inside. Our ability to testify has its source in the anointing with the Holy Spirit, whose model is the anointing of Jesus during His baptism in the Jordan. It leads to “release to the captives and recovery of sight to the blind” (cf. Luke, 4, 18), from which the founder of the Crusade for the Liberation of Man draws the conclusion that “action for liberation always has to go together with evangelization” At the same time Rev. Blachnicki stressed that from the catechumens who had not yet been baptized the Church in its first centuries required a testimony of faith that was a confirmation of their entering the way of the Lord’s apostles; this thought is continued by the modern Rite of Christian Initiation of Adults. Involvement of the founder of the Light-Life movement in evangelization, even before the concept of the new evangelization became popular, may be considered its exemplification, which is proven by the 30th anniversary of the Institute of Pastoral-Liturgical Formation of the Catholic University of Lublin.
Maryja w obrzędach koronacji swojego wizerunku
Konecki, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The theology of the cult of the Virgin Mary is contained not only in the Church’s official teaching in the documents of the Vatican Council II, in encyclicals and Popes’ adhortations, but also in the Church’s liturgy. One of the important sources of this theology is Ordo coronandi imaginem Beatae Mariae Virginis – the rites of the coronation of the Virgin Mary’s image. The author of the article focuses on analysis of the liturgical texts of the coronation rites in order to extract the main Mariological lines of the renewed rites from them. From the coronation rites of the Virgin Mary’s image Her Person appears, which is defined by the following titles: Saint, Ever Virgin, the Lord’s Servant, the Savior’s Mother, the Mother of All People, the One Taken to Heaven, the Queen of the Universe, the Intermediary of Graces. The author describes and explains each of the Virgin Mary’s mentioned titles on the basis of the Church’s documents and on theological literature.
Misterium Krzyża i Męki Pańskiej w nabożeństwach parafialnych i rodzinnych
Wit, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The article discusses the services connected with the Cross and the Lord’s Passion on the basis of The Directory on Popular Piety and Liturgy. Those services are taken into consideration that are celebrated in the parish community in the course of the liturgical year of the Catholic Church, including the Polish tradition of singing in churches the three parts of Leuten Psalms that are a favorite service of the Polish congregation during the Lent, as well as those services that are found in diocesan Liturgical Agendas containing the order of celebration of popular services. The second part discusses the family forms of celebration of the Lord’s Passion known in the tradition of the Catholic Church and those ones that are suggested in various books used in the home Church. The last part of the article treats about individual forms of Passion piety, among which there are well-known litanies and prayers; rosaries and litanies contained in Polish prayer-books. Also prayers in the house of mourning, by the dead man’s coffin, and the so called “empty nights”, when the Lord’s Passion is pondered, are mentioned.
Nabożeństwa eucharystyczne w pobożności ludowej
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The point where the cult of the Eucharist and popular piety meet is presented in The Directory on Popular Piety and Liturgy – it should be read along with the liturgical book The Holy Communion and the Cult of the Eucharist Mystery Beyond the Holy Mass. The issue of popular piety in the context of evangelization was pointed to after the Council, in Paul VI's adhortation Evangelii nuntiandi. Referring to the tradition of adoration of the Holy Sacrament, The Directory mentions various forms of adoration: the usual visiting the Holy Sacrament in the tabernacle – a short meeting with Christ occasioned by the faith in His presence and a prayer in silence; adoration, according to the liturgical regulations, in front of the Holy Sacrament; the so-called eternal adoration or a forty-hour service. The Directory reminds that the Eucharistic piety should be formed in such a way that the Lord’s Pasch should be the most important point of reference for it and that any form of Eucharistic piety should have its inner reference to the Eucharistic Sacrifice. The point of meeting of popular piety and liturgy is also regulated by the Canon Law Code, which in canons 934-944 addresses the issue of the place where the Holy Eucharist should be kept, and of the access to the church in order to adore the Holy Eucharist, also for a long time. Analysis of one of the very popular collections of services has shown that combining various services occasioned by some holidays with a short adoration of the Holy Sacrament is very often suggested. Everyone who takes up the liturgical formation has to face the question whether so much stress on adoration in popular piety does not still result in concentrating the spirituality of the people taking part in the Holy Mass mainly on this form of Christ’s presence. If popular piety is to shape the ecclesiological awareness of God’s People in the correct way, care should be taken to present all the dimensions of the Eucharist: gathering around the Word, the Eucharist feast, gathering of love, making the sacrifice manifest – at the same time still appreciating adoration and developing it.
Nabożeństwa kościelne i rodzinne we wspólnotach rzymskokatolickich na Ukrainie
Socha, Wacław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Nabożeństwa maryjne w pobożności ludowej
Petryk, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
In the liturgical year, besides mysteries of Christ a special place is taken by the cult of the Virgin Mary. The Vatican Council II, systematizing the Marian cult, determined that it may be defined by four concepts: veneratio, dilectio, invocatio and imitatio. The above mentioned principles should be used in shaping Marian services and in the practice of Christian life. The most important Marian services in popular piety include: devout listening to God’s Word, the Angelus, the Rosary, litanies, the practice of entrusting oneself to Mary’s care, the Carmelite Scapular, Marian medals, the Akathistos. Apart from this, popular piety worships the Virgin Mary on Saturdays (by any kind of thought about her), in Marian months, in the Advent and in the Lent. On the basis of The Directory on Popular Piety and Liturgy the author formulates the rules for a revival of popular Marian piety. They are the following rules: Trinitarian, Christological, pneumatological, ecclesiological, Biblical, anthropological, eschatological and missionary. In the article the need is emphasized for recognizing liturgy as a norm for the Marian cult.
Obraz Trójcy Świętej w obrzędach sakramentów chorych. Studium hermeneutyczne tekstów celebracji
Durak, Adam (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The present hermeneutic study of the hook The Rite of Anointing and Pastoral Care of the Sick (Ordo unctionis infirmorum eorumque pastoralis curae; in Polish: Sakramenty chorych. Obrzędy i duszpasterstwo) aims at discovering theological-liturgical contents allowing to find the image of the Holy Trinity in those rites. Its most valuable achievement is undoubtedly the “dictionary of celebrative phrases depicting the Holy Trinity” It may be used in many ways and in various theological fields, and especially in the broadly understood practical theology. Subjecting the phrases from syntagmas to further theological study we can contemplate God the Father, God’s Son and the Holy Spirit as exactly such as we find them in the anointing of the sick. We also find an answer here to the question why God acts towards the sick and towards those who take care of him according to the particular logie, and in what way each of the Divine Persons acts in those sacraments for the good of the man who is starving for the health of the body and the soul, and ultimately for salvation.
Przegląd bibliografii liturgicznej z wybranych polskich czasopism z lat 2000-2004
Krakowiak, Czesław; Rutkowski, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Przepowiadanie w okresie Adwentu i Bożego Narodzenia związane z różnymi formami pobożności ludowej tych okresów
Głowa, Władysław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The article consists of two basie parts. The first one shows the basic forms of popular piety in the periods of Advent and Christmas, and in the second one the main issues are discussed that should be touched upon in preaching in these liturgical periods, on the basis of various forms of popular piety. As an introduction into these issues we remind of the central position occupied by liturgy in the life of the Church and of every Christian, but at the same time we state that liturgy does not exhaust the Church’s whole activity and the congregation’s spiritual life, which is the cause why also popular services are recommended. However, these services may not be contrary to liturgy, but they should lead to it.
Psałterz maryjny w świetle „Dyrektorium o pobożności ludowej i liturgii”
Matwiejuk, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
God’s People’s piety is the spiritual patrimonium of local Churches. It contains various values, and most of all it expresses the religious attitude of a man towards God. One of the forms of Christian people’s piety is the Rosary, called by The Directory on Popular Piety and Liturgy Mary’s Psalter. It has a Christological character. The Rosary, when it was shaped in history, ever more clearly became a form of contemplation of Jesus’ life after his Mother’s example. Its peculiar model was the so-called Jesus’ Prayer, hezychasm, developed in the Eastern Church. It consisted in devout repetitions, in the rhythm of the breath, of the phrase “Lord Jesus Christ, Son of God, have mercy on me” With time, Jesus’ name was uttered in the formula of the Angel’s Greeting. In the Rosary of a Carthusian monk, Dominik of Gdańsk († 1460), in the Angel’s Greeting, after the word “Jesus” several texts were supplemented that reminded various events from the life of Christ and His Immaculate Mother. In this way the awareness was expressed that the Rosary is Christocentric. Finally, the Rosary was divided into three parts: joyful, glorious and painful; and in 2002 Pope John Paul II supplemented it with the mysteries of light that remind us of the events from the life of the Incarnated Word. The Rosary is a Biblical prayer. It is about Christ’s salutary deeds. Contemplation of the mysteries of salvation leads to participating in them, and they are sacramentally made manifest, by the power of Paraclete, in liturgy. The Rosary is a good preparation for liturgy, but also it is an excellent way to consolidate liturgical experience. However, it cannot transgress the threshold of liturgy.

Przeglądaj

Przeglądaj Roczniki Teologiczne, 2005, T. 52, z. 8 wg Tytuł