Roczniki Teologiczne, 2015, T. 62, nr 8

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/20531

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    El “Códice Calixtino” de la Catedral de Santiago de Compostela
    Villaverde, Elisardo Temperán (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
    Calixtinus Codex is an illuminated manuscript from the mid-twelfth century that is kept in the Chapter Archive of the Cathedral of Santiago de Compostela. It consists of five books and two appendices, with a total of 225 parchment sheets written on both sides. The first is of a liturgical nature, it contains sermons, hymns, prayers and other texts for the celebration of the festival of St James the Greater. The second is a collection of twenty miracles wrought by the Apostle. The third contains the story of the translation of the remains of St James. The fourth book contains the story of Turpin, Archbishop of Reims, accompanying Charlemagne in the reconquest of northern Spain. The fifth is the oldest guide for pilgrims on their way to Santiago de Compostela; it describes the way, people, local customs, churches and works of art. And most of all describes the Santiago Cathedral and the city of Santiago as the pilgrim could see in the twelfth century. A final double Appendix includes other liturgical texts, hymns and musical pieces dedicated to St James the Greater. Although sometimes referred to as Liber Sancti Calixtino – Codex Iacobi, the two concepts are not identical. The Liber Sancti Iacobi represents the contents of the book, a collection of texts related to St James the Greater, which several manuscripts, the most notable of which is the Codex Calixtinus kept in the cathedral of Santiago de Compostela.
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    250 lat liturgicznego kultu Serca Jezusowego w Polsce – Memoriał biskupów polskich z 1765 roku
    Słoma, Ireneusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
    The liturgical Solemnity of Most Sacred Heart of Jesus was approved 250 years ago. This solemnity is celebrating on the Friday after the octave of the Solemnity of the Most Holy Body and Blood of Christ (Corpus Christi). The Polish bishops Memorial of 1765 was really important document which helped in approval the Sacred Heart solemnity. That is why every Sacred Heart worshipper should read and know this document. 250th anniversary of approval this worship is the best time to do this. The Memorial presents the beginning of Sacred Heart worship history and meaning this worship for every worshipper. What is more this document shows arguments for approval of the liturgical solemnity of the Sacred Heart. Memorial shows clearly that orthodox Sacred Heart worship exist in the Church and this worship is accepted and still promoting by the Holy See. That is why this worship needs official approval of the appropriate form of the Mass, and breviary. Polish Bishops Memorial especially ask for approval of these texts for Poland. One of the reasons of it is Polish people are real Sacred Heart worshippers and they believe that this Heart helps them in every difficult situation.
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    Teologia „communio” według kard. Josepha Ratzingera (Benedykta XVI) i pytanie o urzędy/posługi w polskim duszpasterstwie parafialnym
    Porosło, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
    Developing the so-called communio-ecclesiology (Communio-Ekklesiologie), Cardinal Joseph Ratzinger pointed out that “the Church should not speak mainly about itself, but about God”. Bearing in mind this methodological assumption, the author of this article is going to analyse numerous writings by Card. Joseph Ratzinger ‒ at present Pope Emeritus Benedict XVI, in order to present the essence of his teaching about the Church as communio and to see what such image of the Church means to the priests’ praxis, especially in terms of the laity’s ministry and participation in the liturgy in the Polish pastoral reality. The first part of the article presents Ratzinger’s fundamental teachings about the Church understood as communio. In the second part, one can find out about the tasks/ministries through which lay people may participate in Christ’s only priesthood. Ratzinger’s criticism on perceiving the laity’s active participation (participatio actuosa) in the liturgy as having only a practical dimension is presented in the third part of the article. The last part includes conclusions for shaping and understanding ministries in particular churches, supported by the words written by Ratzinger himself: ‟Proper education for liturgy should not consist in learning and practising external acts, but in joining the essence of action, i.e. the transforming power of God, which is constitutive for the liturgy and, through liturgical action, wants to transform us and the surrounding world”. Where practical issues become more important than theology, the Church viewed as the community of salvation becomes, at the most, an institution offering a rich variety of religious services.
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    Miejsce łaciny w liturgii Kościoła po Soborze Watykańskim II – analiza problemu i próba syntezy
    Szebla, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
    The article takes up the problem of the presence of Latin in the liturgy of the Church after the Second Vatican Council. Despite the recommendations contained in the Constitution on the Liturgy, Latin was excluded from the life of the Church. The numerous testimonies of ancient authors convince about the great virtue and practicality of Latin in the worship of God and in the mutual communication. The statements of the Popes of the twentieth century include praise this ancient language and recommendation to keep it in the rites and education (especially in the study of theology). After the Second Vatican Council, there was the “sacrifice” (elimination) of that unitatis vinculum in favor of specifically conceived accessibility and comprehensibility of rites. Some lay and spiritual writers of those times do not agree with this situation. A special place have here explanations of J. Ratzinger, who in his numerous publications devoted much attention to the place of Latin in the liturgy of the Church.
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    Bazylika mniejsza jako centrum życia liturgicznego
    Szypa, Mariusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
    The decree Domus Dei collects standards and wishes of the Church not only for those churches that are endowed with the title of minor basilica, but also churches that already have the privilege to implement the principles and obligations under the papal ennoblement. This decree envisages increasing requirements for future minor basilicas to curb the excessive spread of this privilege. Looking at the practice in Poland, it is difficult to observe the inhibition of this process, and even one may be tempted to say that the opposite is true. More and more churches receive the title, not always meeting the basic requirements with respect to each church, not to mention those from which it is requested that they should be the centers and the models for the liturgical and pastoral life. Among the expectations put upon churches that are trying to receive the title of minor basilica, there are no particularly difficult conditions they have to meet. Actually, each center of parish life has to fulfill a minimum of the requirements posed to minor basilicas. The award, which is conferred on a church by giving it the title of minor basilica, still should stimulate its work and commitment in the field of liturgy. In this way preference is to be expressed among those who work in the spirit of obedience to the Church, which is expressed in the observance of the norms of the liturgical law. And it is a quiet expression of love and unity with the visible head of the Church, to which they can look and take as a model for other pastoral centers. At no point does the document mention the possible revocation of the title of minor basilica, if the above conditions are not fulfilled or notoriously neglected. The possibility of taking the title would certainly be a mobilizing factor for fulfilling the tasks and responsibilities of the document, however, it presupposes the good will and continuous work for development and not for stagnation.
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    Przegląd bibliografii z wybranych zagranicznych czasopism liturgicznych z lat 2013-2014
    Krakowiak, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
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    Reforma i odnowa liturgii w świetle wybranych przemówień papieża Pawła VI z lat 1966-1969
    Krakowiak, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
    The great work of the reform of the liturgy that had been recommended by Vaticanum II was done gradually with Pope Paul VI’s full approval. With this aim in mind he established a special Council (Consilium) to implement the Vatican II Constitution on the Sacred Liturgy; the Council published instructions containing detailed directives concerning the reform of the liturgy that were approved by the Pope, and it prepared new liturgical books. Pope Paul VI’s involvement in the implementation of the reform of the liturgy is confirmed by his numerous statements during papal general audiences, published in the periodical Notitiae. The author of the article analyzes the speeches that were made in the years 1966-1969 and mainly concerned the active, inner and outer participation (participatio actuosa) of the faithful in the Holy Mass, and the significance of the vernacular language in the liturgy of the Mass.
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    Celebracja Eucharystii w zakonie kartuzów w świetle pierwszych źródeł liturgicznych wydanych po reformie trydenckiej
    Pałęcki, Waldemar (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
    The Carthusian Order established by St Bruno of Cologne (died 1101) in La Grande Chartreuse (Latin: Carthusia), France, belongs to communities that in their charisma combine cenobitic and eremitical life. The rule of the Order, called Consuetudines Cartusiae, was written by the fifth prior of the Chartreuse Guiges II (died about 1188) after St Bruno had already died. Due to the fact that the first monastic community was founded in the area of the Grenoble Diocese, Carthusians took over many liturgical customs known in Lyon. However, taking into consideration the unchanging specific character of the order, a liturgical autonomy going back to the Middle Ages has been preserved for centuries. The way in which the maxim about the invariability of the customs concerns the liturgy of the Holy Mass in the Carthusian Order after the Trent Council reform is an interesting issue. Learning about the Ordo Missae described in the Carthusian directories and recorded in the first edition of liturgical books binding in the order is the answer to this question. In 1582 a new Ordinarium Cartusiense was published in Paris, and in the same year a commission was established during the assembly of the General Chapter in order to do a revision of liturgical books on the basis of new books published after the Council of Trent. The first result was publishing a new collection of homilies for the officium divinum in 1585, and a new breviary in 1587. The amended missal was published in 1603 (Missale Cartusiani Ordinis). On the basis of the preserved sources, in comparison with the books of reform of the Roman books, as well as in comparison with later liturgical books, differences may be seen in celebrating the Eucharist in the Carthusian Order in the first period after the Council of Trent. The liturgical sources coming from the Carthusian Order allow knowing the way, in which the Holy Mass was celebrated. Showing the celebration of the Holy Mass described in the Carthusian Ordinarium of 1582 and presented in the first edition of the Carthusian missal after the Council of Trent, in 1603, is an interesting issue. A comparison of the texts with the Ordo Missae of the first post-Trent Roman Missal of 1570 allows showing similarities to and differences from the Roman liturgy of that time. The celebration of the Eucharist in the Carthusian Order was adjusted to the Carthusians’ severe, eremitical way of life. Differences may be noticed in the very structure of the liturgical texts as well as in the assumed postures and attitudes. It is interesting that the Carthusians started the celebration of the Eucharist on the Gospel side, and not in the middle of the altar. Prayers at the steps were much shorter than in the Roman liturgy. Differences may be also pointed to in the very texts of such prayers as Confiteor, Misereatur, or in the inverted order of the words in the hymn Gloria. Similarly simplified formulas occurred in the liturgy of the word. The differences also include the fact that the deacon only wore the stole at the time of reading the Gospel, and did it in a way that was different from the way in the Roman liturgy. It should also be stressed that a Carthusian celebrating the Holy Mass never knelt – also when he said the words of the origin – but only bowed and slightly bended his legs at the knees. There are also many differences during the offertory. Peculiarities include the fact that as soon as at the beginning of preparation of the gifts the celebrant washed his hands. In the Carthusian tradition also many prayers over the bread and wine did not occur; although they were said in the Roman liturgy. The celebrant only said the De latere Domini – when he poured water into the cup, and when he lifted up the Host and the cup he recited: In spiritu humilitatis… Also another test, the Orate fratres is transmitted by the Carthusian sources. The differences between the Carthusian tradition and the Roman one also includes holding stretched arms over the gifts during the reciting of the secreta. The Canon of the Mass is the center of the Eucharist; in its content it was nearly the same in the Carthusian as in the Roman liturgy. Mentioning, besides the name of the pope and the bishop, that of the king by the Carthusians, as well as the inverted order in the prayer Unde et memores, are also differences. The way the hands were put deserve special attention. When the rubrics said that the hands had to be spread, the celebrant put them in the shape of the cross, and when he took a deep bow in order to say the Supplices te rogamus, he crossed them on his breast. Some differences also occurred in the rites of the Holy Communion – the Carthusians said only one prayer, beginning with the words Domine Jesu Christe, and not two, like in the Roman liturgy, and many texts and verses were not said that had been recorded in the Roman liturgy in 1570. Also, before the Holy Communion the priest said Agnus Dei only once, and for a second and third time he did so after he had received Christ’s Body and Blood. The peculiarities also include the fact that at the end of the Holy Mass the celebrant never imparted a blessing. The celebration of the Holy Mass in the Carthusian Order in the period just after the reform of the Council of Trent echoed the liturgical traditions of the Middle Ages, known in the Lyon Diocese as early as the 10th and 11th centuries. Studying both the texts and a little different forms of celebration lets one see the Eucharist also as the center of contemplative life that was led in the order considered the strictest one in the Western Church.
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    Interdyscyplinarne seminarium naukowe „Ad Ecclesiam vivam”
    Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
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    The Memory of Baptism in the Introductory Rites of the Holy Mass
    Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
    Sprinkling with water as a sign of covenant and purification is rooted in the Old Testament. Although Christians accepted the biblical symbolism of water, sprinkling with it in the liturgy encountered resistance. In ancient times that reluctance resulted from the similarity of sprinkling to pagan rites, in the Middle Ages and during the Reformation from the danger of treating this rite in the liturgy as a repetition of baptism. The rite of sprinkling initially had no connection with the liturgy of the Mass, later it became the rite preceding the Mass (Asperges) and it was of purifying and penitential character. The development of the introductory rites in the Mass led to the formation of the penitential act among them, which in the post-Tridentine Missal took the form of the Confiteor. The post-conciliar Missal of Paul VI included Asperges in the introductory rites of the Mass providing for the possibility of replacing the penitential act on Sunday with Asperges, and at the same time treating it as the memory of baptism. The analyses of the subsequent editions of the post-conciliar Missal indicate, among others, the connection of Asperges with the liturgy of baptism during the Easter Vigil. The prayers of Asperges also highlight the baptismal character of the common priesthood of the faithful. The service which completes the rite of Missal Asperges is Vespers of Resurrection Sunday connected with the sprinkling of baptismal water.
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    Waldemar Jan Pałęcki MSF. Pytanie o liturgię. Misterium liturgii w życiu Kościoła. Lublin: Wydawnictwo KUL 2015 ss. 208. ISBN 978-83-7702-956-5.
    Łastowska, Joanna (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
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    Sprawozdanie z Ogólnopolskiego Sympozjum Doktorantów Liturgiki i Homiletyki
    Łastowska, Joanna (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
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    Henryk Nadrowski. Sacrum czasoprzestrzeni. Toruń: Wydawnictwo Adam Marszałek 2012 ss. 803. ISBN 978-83-7780-259-5.
    Krakowiak, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
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    Teologia rubryk
    Malesa, Wojciech (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
    Rubrics, which are red-printed instructions concerned with the performance of worship, date back as early as to the Old Testament Books. As the time went on, they started to appear in the Catholic liturgy, and currently they are the indispensable part of the liturgical books. Their aim is to provide the liturgy with the proper dynamics which symbolizes the internal dynamics of the community. Rubrics perform a legislative function‒they constitute one of the sources of the liturgical law. Some of them fulfil a didactic role towards the celebrant and the participants of the liturgy and unify the behaviours of the members of the community. If the liturgy was deprived of everything that is hidden behind the rubrics, it would become a static prayer monologue of the celebrant, so they indeed constitute the part of the liturgy. Defined in such a way, they can become locus theologicus for other theology branches, for instance thanks to the indication of the ways in which God’s internal action is hidden in particular liturgical instructions contained in rubrics.
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    Liturgia parafialna znakiem Kościoła
    Megger, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
    The liturgy celebrated in the parish is a special place in which the Church is realized, and in which the work of salvation of people is done. The manifestation of the Church is first done in the congregation of the baptized, which is a sacred congregation or God’s people hierarchically ordered. This congregation, that is the Church, is the subject of the liturgy. Christ, who is truly present in all the Church’s liturgical celebrations, and first of all in the sacraments, himself supports, builds, revives and unites the Church with Himself. The fundamental place in this process is taken by the Eucharist that creates the communio with Christ, and unites the baptized more closely.
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    Liturgia jako obraz
    Migut, Bogusław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2015)
    Important for this article is to look at the liturgy from the perspective of its celebration. The celebration, i.e. the visible side of the liturgy, so the congregation and its external action (postures, gestures), liturgical space, vestments, paraments and the whole ars celebrandi, is the image of the liturgy invisible to the human eye, yet the image of this reality, which takes place inside the gathered people. The liturgical celebration is first and foremost the image of the cosmic liturgy. Christ, the Church, man, and with him the world, meet in the liturgy. Christ reveals Himself as Head of the Church and Lord of the entire universe. Man becomes a new icon of God, in the image of Christ, and the whole world regains in man the glory of God. All this contains an important message to persons responsible for the ars celebrandi and for the creation of liturgical space.