Ruch Biblijny i Liturgiczny, 2010, Tom 63, nr 2

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/39546

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    Stola – orarium – stuła (pierwsze tysiąclecie Kościoła)
    Superson, Jarosław A. (Polskie Towarzystwo Teologiczne, 2010)
    In the ancient culture of Greece, and then of Rome, when describing garments the colloquial term stola was used. But amongst many clothes of that time (stolae) a beautiful robe stood apart – stola, which was usually worn by wealthy matrons and as a result of transformations by men who were on the high-rank of the social hierarchy. Also Vulgate, introducing refined clothes, while at the same time the insignia of the dignity of a given person, used the term stola. In the first millennium of the Church stole, which was a garment that belonged to people with major orders, was defined as orarium or stola. What does the imperial insignia or robes orarium (stola) originate from? In the article, as an answer to the question, there are presented three hypotheses of Fr. Anthony Nowowiejski, four by Joseph Braun and other opinions of the researchers of the issue. Church in the East and West used these insignia. Only Rome, in the described epoch, did not use orarium (stola), although it was known. From the teaching of synods we learn about an obligation of wearing the orarium (stola), the way of wearing it by deacons and priests, the number of used orarium, and ornamentation and colouring. From the very beginning, insignia have its own symbolism given by Isidore of Pelusium, Pseudo-Germana from Paris, Amalary of Metz, and Raban Maur. In The Sacramentary of Amiens we could find the first prayer at putting the stole on. It appears from the prayer that the stole is the cloak of immortality restored after the sin of the first parent, and the robe of joy, and at the same time a defense against deterioration of the mind and body.
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    Bogu i księdzu Tomaszowi dzięki!
    Staniek, Edward (Polskie Towarzystwo Teologiczne, 2010)
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    Liturgiczna eklezjologia sakramentu kapłaństwa w obrządku wschodnim
    Nowakowski, Przemysław (Polskie Towarzystwo Teologiczne, 2010)
    The subject matter of the above paper is the role and position of the Church community in the rite of ordination to the priesthood in the byzantine tradition. It has been considered the split of the orthodox ministers into the church ministers (lower ordination) and ordained ministers (higher ordination). The influence of the local community upon the election of the candidates to priesthood has been weakened with time and nowadays within the Orthodox Church only the local bishop decides about the appointment of the new ministers and only the imposition of hands is regarded as the sacramental rite. The contemporary liturgy of ordination, however, has preserved some significant elements reminding us about the former equal importance of the community influence, who used to elect by offering to God and at the same time to accept their shepherds. This role of the Church is expressed by three main parts of the rites: 1) the election of a candidate, 2) the imposition of hands of the bishop and prayer, 3) the reception of ordination and of the newly ordained. Out of the presented liturgy of ordination one can draw the outline of the eastern ecclesiology of the sacrament of ordination, already elaborated by Prof. N. Afanasiev. This kind of liturgical ecclesiology may be of some help to the contemporary Church in regaining her more active role in electing and apointing her ministers and shepherds.
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    Geneza i historia fermentum
    Mieczkowski, Janusz (Polskie Towarzystwo Teologiczne, 2010)
    Since the priests who serve the titles cannot be with the Pope at his solemn Sunday mass, he sends to each of them a particle of the bread which he has just consecrated, and this particle is called fermentum. It is carried by acolytes in linen bags to the churches inside the city, and when the celebrant receives it he places it in the chalice. This unites his mass with that of the pope. Introduction of this custom is attributed by Liber Pontificalis (VI century) to Miltiades (311–314) and to Siricius (384–399). Such fermentum disappeared in the VII century, surviving only in the case of a stational mass celebrated in the absence of a pope by a priest or bishop, and for the mass celebrated by priests in their own churches on Holy Saturday. The custom of such fermentum lasted in Rome to the VIII or IX century. At this time appeared a new custom – sancta. It was the fragment reserved from the Eucharist consecrated at the last mass in that church, and brought to the altar at the introit (or offertory) to symbolize the perpetual identity of the sacrifice offered in the Eucharist, was placed in the chalice to partake. The longest, to the XIII or XIV century, fermentum survived in the holy orders bishops, priests and consecrated maids.
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    Teologia kapłaństwa i urzędu kapłańskiego w I wieku chrześcijaństwa
    Kasprzak, Dariusz (Polskie Towarzystwo Teologiczne, 2010)
    Neither the Apostles nor any Christian minister is admitted to use the priest’s title in the text of the New Testament. Nevertheless, in the New Testament we can perceive the development of the doctrine of the priest ministry in the early Church. Albert Vanhoye maintains that the lack of the term “priest” in the New Testament suggests the way of understanding of the Christian ministry, different from this in the Old Testament. It can’t be considered as a continuation of Jewish priesthood, which was concentrated mainly on ritual action and ceremonies. In the first century the Church developed the Christology of priesthood (Hbr) and ecclesiology of priesthood (1 P). Early Christians focused first on the redemptive event of Jesus Christ’s sacrifice and Jesus as the mediator of a new covenant. Only then the religious communities adopted the priest’s title for their ministry. In the early years of the Church, all the ministries were regarded as a charismatic service among the Christian communities. In their services the early Christians followed Jesus Christ sent by God to serve. The Holy Spirit sent by God in the name of Jesus bestowed the spiritual gifts upon the Church (1 Kor 12–13). Consequently the disciples of Jesus and their successors could continue his mission. The Twelve Apostles’ ministry was the very first and most important Christian ministry. It was closely connected to the service of Jesus Christ himself. The Apostles were sent by the authority of Jesus Christ to continue his mission upon earth and they preached the Good News of the risen Christ. The Apostolicity was the fundamental base for every Church ministry established in different Christian communities. Successive ministries were established in order to transmit the teaching of Jesus Christ and to lead the community. For the early Christians the priesthood was not an individual privilege. It had rather the community character.