Roczniki Teologiczne, 1993, T. 40, z. 6
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Pozycja Liturgia nawiedzenia chorych w świetle potrydenckich ksiąg liturgicznych w Polsce (1631-1964)Wit, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)The liturgy De visitatone et cura infirmorum was drawn from the Roman ritual. It is quoted in the Polish edition of the ritual and remained unchanged in the following editions. Only the legal and pastoral indications placed under the ritual have undergone some modifications. The translation of the liturgical texts into mother tongues was first printed in the Chełm ritual of 1850. We find a new description of this rite in Polish in the Katowice book De cura infirmorum of 1964. It consists of five short rites on the basic of the hitherto Roman pattern. What has been added is some pious sighs (35) for the use of the sick, which are taken from the Bible and liturgy, and other prayers. In Poland an abbreviated edition of the ritual (1633) was also known. This edition contained the rite De visitatone infirmorum. It constituted a compilation Modus juvandi morientes and the rite of visiting the sick which has been described above. We do find the Polish text as early as in the Chełm editions (1850) and the Vilnius editions (1872), yet it is the Krakow edition (1892) and the new Katowice editions of the rite (1927) which go back to a full latinization of the rites under study.Pozycja Ewangelizacja parafii przez kaznodziejstwoKamiński, Ryszard (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)Evangelization is currently an important pastoral activity whose privileged site is the parish. The latter needs support and cooperation in fulfilling that task on the part of various pastoral substructures working within its territory, especially the home church and small religious fellowships. Evangelization at the parish is a task not only for presbyters but also for all the People of God. Preaching is an essential element of parochial evangelization. In order to be effective it requires regeneration. Today it awaits a new revival in the spirit of the needs of a „new evangelization”. Conclusions and postulates concerning evangelization conducted in the parish by way of preaching may be divided into two groups. In the first there are conclusions and postulates dealing with preaching, and in the other, methods of regeneration as well as means of parochial preaching.Pozycja Rola parafialnych rad duszpasterskich w życiu wspólnot parafialnych i diecezjiKamiński, Ryszard (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)The Parochial Pastoral Council is one of the post-councillor initiatives of the Church in order to activate the laity for the increase of the Kingdom of God in dioceses and parishes. As their very name points out, they are supposed to be pastoral bodies which participate in their due manner in the pastoral and apostolic mission of the Church. In this respect they are basically different from the ancient Councils or Parochial Committees. Through its activity and submission to the Church the Parochial Pastoral Council has a bearing on activating the faithful and the parochial groups. The purpose of this process will be to create a broadely understood activity of the parish, which should bear a missionary character. The well functioning Parochial Pastoral Council should be directed at the parochial fellowship, and also at the diocese. It should contribute to the development of the latter. The Council makes a chance for the forming of the laity who are religiously mature.Pozycja Maryja a KościółKudasiewicz, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)Pre-conciliar Mariology was mainly, though not exclusively, Chrystotypical, especially in Poland. It considered Mary as being parallel in greatness to Christ. Vatican Council, II and Marialis cultus pointed to the ecclesiotypical model, considering Mary in Her relations with the Church. The purpose of this paper is to study the Biblical foundations of that model of Mariology. 1. In order to unveil these connections and relations one should apply a special method. The texts or passages alluding to Mary should be read out by adhering to the Old Testament. The events of the life of Mary and Jesus have been presented in the language of the Old Testament (Daughter of Zion, the Ark of the Covenant...). 2. Ecclesiotypical Mariology is above all the Mariology of the Daughter of Zion. Luke draws on the Old-Testament texts about the Daughter of Zion (Zeph 3, 14-17; Zech 9, 9-10) in the scene of annunciation (1, 26-32). He shows it in this way that the Daughter of Zion is the Mother of Jezus. 3. The Mother of Jesus is a personification of the people of the Covenant. This is justified by two arguments: a) A parallelism between Annunciation and the Covenant (Lk 1, 30; comp. Ex 19, 8; 24, 3. 7; Jer 42, 20), b) The scene of the wedding in Cana is also connected with the Zion covenant (J 2, 1-12); this can be seen in the motif of three days (J 2, 1) and in the words with which Mary turned to the servants (J 2, 5). 4. Mary the Ark of the Covenant among the people of God. The author justifies the relation Mary-Ark by the connection which is between 2 Sam 6, 1-11 and Lk 1, 39-45. This parallelism throws light on the role of Mary in the Church: She defends Her and brings blessing. 5. The final chapter has been entitled „Mary the Icon of the Church”. It is a commentary to J 19, 26-27. The testament of Jesus does not bear a private character but is the peak of revelation (the so-called revelatory type). Jesus reveals that His Mother is the Mother of John who represents all disciples of Jesus. The words of Jesus: „Woman, behold, your son!”) allude to the prophecies about the Daughter of Zion (J 19, 26b - Iz 60, 4; Bar 4, 37; 5, 5). Therefore standing by the cross, Mary is a personification of all the people of God.Pozycja Diakonat stały w dokumentach Soboru Watykańskiego II i posoborowego prawodawstwa Kościoła powszechnegoMarczewski, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)Pozycja Homilia a ewangelizacja parafialnaNarecki, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)The Church has noticed today that homily as a long-standing form of preaching the Word is significant in evangelization. Among other things, this is due to its kerygmatic status which is being established continuously in catechetic and liturgical regeneration, especially in mass regeneration, in biblical apostolate, in bringing a fellowship characters back to local churches, and in preachment. In keeping with this, homily is entrusted with special role to keep ap a continuous contact between the faithful and the living Word in all those forms of evangelization in which it makes a complementary element. Let the texts of Vaticanum II testify to the fact how important function is ascribed to homily today. These texts do not read about preachment and sermons but about homily in which, starting from the text of the Bible, one explains the mysteries of the faith and moral norms in the church year (see KDK, KK, KL, KO, etc.). The case in question concerns something much more important, that is introducing the faithful into the understantding of the mysteries of salvation, pointing at concrete life obligations which make possible the spiritual and existential participation in the salvatory mysteries. In order to depict the evangelizational and parochial values of homily I have characterized some crucial, to my mind, themes. They are the following: I - conditions and requirements, elements and chances for its efficiency, II - traditional and modern forms of its transmission when it is applied to social and religious contexts, to the needs of the faithful and their associations, to the biblical and theological requirements, III - ecclessial orientation which establishes the parochial and evanelizational status of homily. It results from the above consideration that homily should be regarded as self-independent and indispensable form of preaching and in the whole evangelization. It should be developed in its content and forms and adjusted to the social and religious contexts and to pastoral as well as apostolic potential of a parish. We have to treat homily as a true and efficient Manifesto of Christ Himself, which is put into effect by virtue of the preacher’s witnessing and qualifications, and by means of the responsible structures of the Church, mainly the family and fellowship. An appropriate climate of dialogue, fellowship and love are verified and constituted by an ecclesia! and ecclesial-forming of the Word. There is a necessity to complementary include homily within pastoral ministries and apostolate in all-parochial evangelization. All this should consist the sanctifying and ecclesial homily preaching which indeed evangelizes the parish.Pozycja Teologiczne podstawy nowej ewangelizacjiPrzyczyna, Wiesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)The word „evangelization” has gone into the church language for good. In its broad sense it means the activity of the Church which tends to make present the evangelical message in the life of particular persons and all societies. Its type or, as some wants it, aspect is a new evangelization directed at those for whom the Gospel has ceased to be good news about salvation. It is new in its vigour, means and contents. Since the new evangelization is an aspect of evangelization, that is why it is based on the some foundations which evangelization in general have. These foundations are direct and indirect. To the first group belong: a missionary nature of the plan of redemption, the Trinitarian dimension of evangelization, sacraments and order’s consecration. To the second group belong: the missionary mandate of Christ, universal character of redemption and the commandment of love.Pozycja W kierunku niepodzielnej EuropyPiwowarski, Władysław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)The Yalta Conference (4-11 February 1945) after the Second World War adopted a resolution by virtue of which the European Community was divided. Many countries, including Poland, had found themselves under the Soviet influence. Showing that Europe is an integral whole, the author has pointed to three problems: 1. Cultu ral identity of the European nations; he has proved that it is the spiritual culture which best expresses this identity rather than the material culture. 2. An integrative role of Christian values. According to him the values of the European culture bear a Christian character. 3. Poland and Europe. Poland is rooted in Europe though it has a certain specific character. One my find the latter particularly in stressing such values as: religion, patriotism and tolerance. Emphasizing the integrity of the European Community, the author, at the same time, points out that our „common home” should be founded on unity but in diversity.Pozycja Ksiądz Mieczysław Brzozowski (1933-1991). Życie i działalność naukowo-dydaktycznaPracz, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)Mieczysław Brzozowski, assistant professor at the Chair of Homiletics of the Catholic University of Lublin (KUL), was born on October 31st, 1933, in Lvov. On July 1st, 1956, he was ordained to the priesthood in Boby near Kraśnik. For a couple of years he worked in pastoral care and at the same time studied at KUL where he earned the title of doctor of theology in 1969. From 1964 on he was lecturer in homiletics in the Theological Seminary in Lublin, and in 1968 he became a scientific and didactic worker at the Faculty of Theology at KUL. In 1981 he was made assistant professor on the basis of his dissertation entitled „Cultural and Historical Conditionings of the Preachment of Tomasz Młodzianowski”. The scientific interests of Fr Brzozowski embraced the history of Polish preachment and the problems of contemporary homiletics. Under his supervision six doctoral dissertations, nine licentiate works and ninety six MA theses were written. He also took care about putting into practice the teaching of Vatican Council II in Polish preachment and, as a member of the Episcopal Committee for General Pastoral Care over a dozen or so years, he was preparing the all-Polish preachment programmes. He took great interest in social issues, and that is why in the period of 1980 - 1982 he was very active in the Solidarity movement, and in 1989 he was a member of the Lublin Citizens’ Committee. Fr Brzozowski sought to overcome any stereotypes and was an advocate of reconciliation with the neighbouring nations. As a valued educator and protector of the youth he gave advice and support to everybody who was in need. He died on November 28th, 1991, during an operation on his heart at the cardiological clinic in Krakow. He was buried on December 3rd, 1991, at the cemetry in Lipowa Street in Lublin.Pozycja Kurt Gärtner. Briefe eines Pfarrers zur Reform der Gemeindepastoral. Freiburg-Basel-Wien 1989 ss. 217.Kamiński, Ryszard (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)Pozycja Wykaz prac dyplomowych pisanych pod kierunkiem ks. doc. dra hab. Mieczysława BrzozowskiegoPracz, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)Pozycja Bibliografia publikacji ks. doc. dra hab. Mieczysława BrzozowskiegoPracz, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1993)