Liturgia Sacra, 2010, R. 16, nr 2 (36)
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/27622
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Pozycja Ołtarze. Próba wykładni obowiązujących przepisów kościelnychAdamczyk, Jerzy (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)Pozycja Tradycyjne praktyki religijne w zsekularyzowanym społeczeństwie. Kult świętych jako przedmiot badań stawiających nowe pytania Sympozjum AKL (Helfta – Eisleben, 6-10 wrzesień 2010 r.)Mateja, Erwin (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)Pozycja Przyczynek do historii święta Najświętszej Maryi Panny RóżańcowejKochaniewicz, Bogusław (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)Pozycja Poświęcenie krzyżma w Kościele rzymskimLijka, Kazimierz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)Pozycja Chleby pokładne Starego Testamentu prefiguracją Nowego ludu BożegoMakarewicz, Makarewicz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)Pozycja Formy kultu św. Antoniego Padewskiego, ze szczególnym uwzględnieniem metropolii górnośląskiejSzweda, Piotr (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)Pozycja Geneza i dzieje maryjnego tytułu „Brama Niebios”Wojtczak, Adam (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)The article attempts to reveal the origin and the development of the Marian title “Gate of Heaven”. It is not of direct biblical origin. It was, however, introduced on the assumptions present in the Revelation. Already in patristics, Mary was perceived as ‘gate’ through which man received salvation (e.g. Justin, Irenaeus). Ephrem the Syrian was one of the first to call her “Gate of Heaven”. Later on, other Fathers of the Church did likewise, especially Byzantine ones (e.g. Andrew of Crete, John of Damascus). They usually justified the title with her divine motherhood. In-depth argumentation, referring to Mary’s participation in Jesus’ crucifixion and her intercessions, became manifested in the Middle Ages (e.g. Anselm of Canterbury, Peter Damiani, Bonaventura). This was characterized by the development of the devotion to the Gate of Heaven. Modem centuries continued to crystallize the theological significance of the title. The liturgical cult of the Gate of Heaven intensified. The Magisterium of the Church voiced its opinion on the matter. The two latest Popes in particular established perspectives in order to improve the title’s theology and cult; however it has not yet received comprehensive and in-depth analysis. Still, studies prevail that explain it occasionally, in an encyclopediacal or popular-science manner. However, hermeneutical clues can be identified there that allow to interpret the title’s significance adequately: (1) in the context of the mystery of Christ, and with reference to Him to call Mary the Gate of Heaven; (2) to explain the title in the descending sense (through her came the Savior of the world) and in the ascending sense (she accompanies those on pilgrimage to heaven through her example and intercession); (3) to avoid ambiguities in her cult – she is not a “widened gate”, an easier way to heaven but – just like Christ – demands obeying the whole Gospel.Pozycja Zasada „participatio actuosa” w perspektywie tomistycznej. Uwagi na kanwie artykułu D. BergeraWorbs, Marcin (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)Pozycja Fenomen Konstytucji o liturgii świętej Sacrosanctum concilium. Zagadnienia wybraneŻądło, Andrzej (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)Pozycja Motet „Sancta Maria succurre miseris” Costanzo Festy i jego melodyczne związki z litanią loretańskąOdoj, Wojciech (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)It was demonstrated that instead of the four melodic formulas for the Litany of Loreto found in Processionale monasticum the formula extensively used in the Litany was derived from the Litany of the Saints. Associated with the first Marian invocation – Sancta Maria, ora pro nobis from the Litany of Loreto, this formula was often employed in the polyphonic settings of the Magnificat antiphon Sancta Maria, succurre miseris by composers active toward the end of the sixteenth and in the seventeenth century. I argue that the formula from the Litany of the Saints might have been incorporated in the Litany of Loreto earlier. In the version of the Litany of Loreto found in Processionarium published in 1913 this formula appears not with the invocation Sancta Maria, ora pro nobis but with another one – Speculum justitiae, ora pro nobis. Several composers from the first half of the sixteenth century, including Costanzo Festa, might have had access to this version of the Litany of Loreto as they seem to have borrowed some musical material from the version of the Litany of Loreto from Processionarium – including the formula from the Litany of the Saints – for their settings of Sancta Maria succurre miseris.Pozycja Elementy kultur egzotycznych w Pasji według św. Marka Osvaldo GolijovaSubel, Joanna (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)Pozycja Posługa organisty w Kościele w Polsce w świetle nowych norm ogólnych dotyczących muzyków kościelnych posługujących w diecezjach Kościoła katolickiego w PolscePoźniak, Grzegorz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)On 11 May 2009 Polish Episcopal Commission for Divine Worship and the Discipline of the Sacraments approved “General Standards ...” – the document that serves as all-Poland set of regulations for church musicians. “General Standards...” plays a double role – it presents all-Poland rules for church musicians' work, being at the same time a model for diocesan regulations of this kind which have to be promulgated again in the course of time or at least corrected when ill-matched with the document discussed. The latter, long a waited, was worked out by Polish Church Musicians Association. It consists of seven chapters and each of them contains consistently numbered points. The article discusses the details of those regulations.Pozycja Barokowe baptysterium w puckiej farzeDettlaff, Danuta (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)In the Gothic parish church of Saints Peter and Paul in Puck, one of the oldest in Pomerania, an outstanding and unique work of the Baroque is the baptistery. Chalice is surrounded by an openwork screen font, with sculptures personification of Christian virtues, is set on a high pedestal consummated stairs. Above baptistery was hanged the cover in the shape of a lantern, crowned with statue of the Risen Christ. Baptistery was originally placed in the nave of the church between the pillars, performs counter-reformation program of Council of Trent in the sacrament of baptism. It need be interpreted in the context of the Rituale Romanum, and in fact the Polish adaptation, which commands widespread Provincial Synod of Gniezno as Rituale Sacramentorum ac aliarum Ecclesiae Caere mania rum. Seriousness of the book add the fact that the constitution of Synod was approved personally by the Pope Gregory XV (1621-1623). Puck baptistery is not finding an analogy in other monuments of Pomerania. Certain formal reminiscences can be found only in the Protestant baptistery in St. Mary’s church in Gdansk, made in the years 1552-1557, now preserved residually. Analysis of the chisel, who executed the work of Puck indicates a high convergence with acanthus motifs applied in Puck ambo, dating from the turn of the XVII/XVIII century. The basic structure of the Baptistery stood before the year 1686, and was finished in 1697, which indicates the date on the riser. Signature: Jacob Amorth may indicate the author's work. Searching among the eminent founder of Puck, a possible figure undoubtedly going commitment and intellectual level was the parson of the parish church of Puck, recorded in 1661 Riedel, the same as the Georg (Jerzy) Rydelius, which from 1682-1989 was parson of Gdansk. His parish church was the catholic Royal Chapel at St Mary’s Protestant Church, also served as dean of Puck. At the end of his life by this donation he seal service to the Church, emphasizing the importance of the sacrament of Christian initiation in the formation of religious believers.Pozycja Historia obrazu i Sanktuarium Miłosierdzia Bożego w Stockbridge (USA)Gorczyca, Andrzej J (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)On the 22nd of February 1931, Christ appeared to Sister Faustyna Kowalska in her Congregation’s convent in Płock, Poland. He directed her to paint an image after the pattern of the vision, signed with the words: “Jesus, I trust in You.” The Sister’s spiritual mentor in the city of Vilnius, now in Lithuania, the Reverend Michael Sopoćko, commissioned an artist he knew, Eugene Kazimirowski, to paint the image requested by Jesus. It was completed by July 1934. In response to another injunction of Jesus to Sister Faustyna, that a Feast of The Divine Mercy be established in the Church, Fr. Sopocko had prepared a treatise on our Lord’s message and request with the aim of encouraging bishops and academicians to petition Church authorities to fulfill the Lord’s desire. Shortly after the beginning of the II World War he learned that a Polish priest, Rev. Józef Jarzębowski, happened to be passing through Vilnius with the intent of ultimately reaching America. Fr. Sopoćko approached him to take the treatise and make it known there. As he journeyed via Moscow, Siberia, Vladivostok and Japan, finally arriving in the United States, Fr. Jarzębowski managed to avoid the confiscation of the treatise by Communist inspectors, who particularly searched for religious objects. During a short sojourn at the Polish Seminary in Orchard Lake, Michigan, he inspired Rev. Fr. Jasiński, a doctor and professor of theology there, to fund the publication of the treatise, which was then sent to all the members of the American hierarchy and rectors of Catholic universities by his confrères, the Marian Fathers in Washington, D.C. With the help of Felician Sisters in Michigan and Connecticut along with his confrères, Divine Mercy Chaplet and Novena prayers were printed and propagated alongside holy cards of the Vilnius Image of Christ. Already in 1944, hardly two-and-a-half years after the saintly passing of Sr. Faustina, a Divine Mercy Apostolate was instituted by the Marians in Stockbridge, MA, where Divine Mercy images, prayer cards, pamphlets and books on the subject were published and from there quickly spread throughout the country and to almost all the continents. In 1959, the Sacred Congregation of The Holy Office prohibited the spreading of the message and devotion to The Divine Mercy as revealed to Sr. Faustyna, due to inaccurate translations in some places of excerpts from her writings. At bishops’ discretion, Divine Mercy Images were to be removed from churches and literature suppressed. Fr. Sopocko and the Marian Fathers were allowed to write and preach about the Mercy of God, but only based on Sacred Scripture, the Liturgy and accepted theology. Meanwhile, already in 1950, the Marians were urged by members of their Association of Helpers together with the many devotees and supporters of The Divine Mercy Message to build a larger church in thanksgiving for the numerous graces attributed to the Merciful Lord. Still considered to be the chapel of the contingent novitiate house, the building was completed in May 1960 and formally dedicated by the Bishop of Springfield, MA, who allowed the D.M.Image to remain enshrined there. Of the two side chapels of the shrine, one is dedicated to St. Faustyna Kowalska and her spiritual director, BI. Michael Sopocko. It houses their first-class relics and a bas-relief representation of a Eucharistic vision associated with the Divine Mercy Image granted by Jesus to St. Faustina. As predicted by the saintly Sister, the prohibition on the spreading of the devotion to The Divine Mercy was lifted under pope Paul VI on April 15, 1978. On October 16 of the same year, the Cardinal Archbishop of Cracow, Poland, was elected to the papacy. He had been instrumental in clarifying the difficulties connected with Sr. Faustina’s mission. The Marians resumed their Divine Mercy Apostolate, and in 1996, the Conference of Catholic Bishops in the USA designated the Stockbridge chapel as the “National Shrine of Divine Mercy.” Sister Faustyna Kowalska was beatified on the 18th of April, 1993, and canonized on the 30th of April, 2000 — both on the Feast of The Divine Mercy, as well as thanks to the miracles granted through the intercession of Sister Faustyna to two Americans, a woman and a priest. Thousands of pilgrims visit the National Shrine each year either out of personal devotion or as pilgrims joining in the celebration of holy, ethnic or specialized days. The “Hour of Great Mercy” is observed daily in the shrine at 3:00 p.m. together with Eucharistic adoration and the sacrament of Reconciliation. Repeating a declaration that his “Venerable Predecessor” made when he inaugurated the large Shrine of Divine Mercy in Poland in 2002, Pope Benedict XVI stated: “Apart from the mercy of God there is no source of hope for mankind.”Pozycja Śp. Ks. profesor Jerzy Józef KopećSobeczko, Helmut Jan (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)Pozycja Konferencja naukowa „Tajemnica Boga i człowieka w roku liturgicznym” (Warszawa, 25 maja 2010 r.)Jóźwiak, Piotr (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)Pozycja III Rekolekcje Liturgiczne „Mysterium fascinans” (Zembrzyce, 3-5 września 2010 r.)Porosło, Krzysztof (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)Pozycja „Ordinatio presbyterorum”: liturgia, teologia, ministerium (do Soboru Trydenckiego). 46 Sympozjum Wykładowców Liturgiki w Wydziałach Teologicznych i Wyższych Seminariach Duchownych (Katowice, 7-9 września 2010 r.)Żądło, Andrzej (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)Pozycja W mieście M. Lutra o recepcji Soboru Watykańskiego II. Spotkanie naukowców Wydziałów Teologicznych w Erfurcie i Opolu (Erfurt, 29-31 października 2010 r.)Glombik, Konrad (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)Pozycja Jubileusz 70 rocznicy urodzin ks. prof. dr hab. Jerzego Stefańskiego (Gniezno, I grudnia 2010 r.)Olczyk, Maciej (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2010)