Roczniki Teologiczne, 2017, T. 64, nr 8
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/21670
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Pozycja Celebracja nałożenia kar osobom duchownym i ich zniesienia według potrydenckiego „Pontificale Romanum”Pałęcki, Waldemar (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2017)The Roman Pontifical, reformed after the Council of Trent, contained the rite of suspension, deposition or degradation with regard to clerical persons, which had also the character of a liturgical celebration. The rite of suspension and deposition appeared already in Durand’s Pontifical, while the rite of degradation, specified by Pope Boniface VIII (1294–1303), was included only in the addendum to Durand’s Pontifical, Toulouse Codex of the 14th century (Cod. Lat. 118). This rite was also included in Pontificalis liber of 1485, authored by Agostino Patrizi Piccolomini (d. 1495/1496). Among these rites we see also the celebration of degradation of a psalmist (Degradatio psalmistatus), which is not featured in the post-Tridentine pontifical. These rites were omitted in the current edition of the Roman Pontifical, published in 1961–1962. In a situation of a serious offence there was a possibility of bearing serious consequences in order to redress a wrong done to the community. The award of some penalties required a collegial action. In the case of suspension, the penalty could be imposed by a bishop himself. He could also have the support of his chapter. Also, a collegial action was required of bishops when awarding deposition, followed by degradation: three bishops for a subdeacon, six for a presbyter, twelve for a bishop and metropolitan. During a degradation particular vestments and insignia were taken away, emphasising their significance and the cleric’s non-performance of his ministry bestowed during the ordination. Although the penalties of suspension, deposition and degradation were severe remedies in the Church, no possibility was excluded to grant dispensation privately or restitution in the case of an unjust and undeserved ruling. This demonstrates a great sense of charity and grace as well as an opportunity to redress one’s wrondoing.Pozycja Liturgical Personhood and the New EvangelizationO’Malley, Timothy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2017)The liturgical task of all pastoral activity has not yet been fully accounted for in the recent turn toward the New Evangelization discernable in the magisterium. This article offers the fundamentals of an argument for a liturgically-centered approach to the pastoral task of the New Evangelization. In the first part of the essay, author argues that the implicit telos of the New Evangelization in John Paul II, Benedict XVI, and now Pope Francis necessitates the formation of a liturgical and sacramental personhood made difficult by late modern society. In the second, author provides three dimensions of cultural renewal necessary for developing the liturgicalpastoral task of the New Evangelization. These dimensions include a critique of the technocratic paradigm, a fostering of memory in a secular age, and the reclamation of aesthetics as an authentic form of knowing.Pozycja Ks. Piotr Kulbacki, Liturgia w formacji człowieka ku wolności. Studium w świetle myśli i dzieła ks. Franciszka Blachnickiego, Lublin: Polihymnia 2012, ss. 574. ISBN: 978-83-7847-106-6.Migut, Bogusław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2017)Pozycja Celebracja liturgiczna jako locus homiliiMigut, Bogusław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2017)Many definitions of the homily say that it is delivery of the Word of God during liturgy. However, there is no rift between the Divine Word and liturgy. Liturgy is the acting of Christ and Church and at the same time sacramental delivery of the Divine Word. As the Church herself and liturgical celebration with the homily therein are created by the Holy Spirit, so is our humanity and the humanity of the Word Incarnate. The homily is not only about exegesis, neither is it a deliberate action upon emotions or an explication of the truths of the faith, but rather it is intended to manifest the saving mystery of Christ as well as liturgy that springs from within the Holy Trinity by the power of the Holy Spirit, Man helping. The homily is mystagogy whose methods have been explained in recent years by Stanisław Dyk. In his opinion, the homily comprises three stages: the unveiling of the Mystery, transition to participation in the Mystery, and transition to being similar to the Mystery (Christlikeness).Pozycja «A świątyni w nim nie dojrzałem…» Liturgia i eschatologia, red. Krzysztof Porosło, Tyniec: Wydawnictwa Benedyktynów 2012, ss. 198. ISBN: 978- 83-7354-427-7.Migut, Bogusław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2017)Pozycja Sprawozdanie z działalności naukowo-dydaktycznej Instytutu Liturgiki i Homiletyki KUL w roku akademickim 2016/17Megger, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2017)Pozycja Kryteria interpretacji czytań w lekcjonarzu mszalnymMegger, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2017)Prepared after the Second Vatican Council, the Lectionary is a treasury of biblical readings, which were selected and organised in accordance with certain criteria, the main criterion being pastoral. To accept and experience the vitality and efficacy of the Divine Word, which is actualised in liturgical acts, we need to consider general and detailed rules for the interpretation of the lectionary. The main principle will be the one permitting us to capture the connection between the Word of God and liturgical celebration. Next, there is the principle of continuity of the Mystery, the Christological principle and more detailed ones, such as that of harmonisation and semicontinuous reading.Pozycja Wspomnienie wszystkich wiernych zmarłych i dobór czytań mszalnychLijka, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2017)Prayers for the dead were widespread in the Church in the patristic period and were united with the Eucharist celebrated on particular days. At the end of 10th century or at the beginning of the 11th century, they began to celebrate the Divine Office and the Eucharist for All the Faithful Departed. First, it was in the Benedictine Abbey of Cluny ‒ the celebration was established on November 2. Before the Council of Trent they could choose the readings of Mass from several that were proposed. In the Missal of Pius V, there were established readings. Since 1915, every priest may celebrate three Masses on this day. The Latin Lectionary promulgated after Vatican II proposes the choice of readings from more than forty of the Masses for the dead. The Lectionary in the Polish language has a stable nine readings for three Masses. In other countries, there are large differences in the choice of readings. The principal theme of the biblical texts is the Paschal mystery surrounding the death, resurrection and eternal life of Christ and all the faithful.Pozycja The Symbolism of Water in the Liturgy of the CatechumenateKulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2017)The liturgy preparing for receiving the sacraments of Christian initiation is dominated by the issue of a covenant, a new life, enlightenment, inclusion in the Church. Liturgical ceremonies preparing for establishing a covenant in baptismal waters mention the symbolism of water. However, this is not the main theme. The study on the liturgical texts used in the period of purification and enlightenment revealed references to the symbolism of water taken from both the Old Testament and the New Testament. It concerns the living water in the desert and the prophetic message of purification. Also, some of the psalms used in the liturgical rites of this period refer to using water for purification or confirmation of innocence. The liturgy draws attention to the conversation between Jesus and the Samaritan woman and the promise of the water giving eternal life, and the blind from birth who regained his sight through washing. The symbolism of water is further developed during the rite of blessing of baptismal water and baptism in the Paschal Night. Preparation for baptism fulfils the principle of mystagogy, which assumes the priority of the celebration of the sign over its explanation.Pozycja Liturgia błogosławieństwa obrazów Jezusa Chrystusa i Najświętszej Maryi PannyKrakowiak, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2017)Piety of the faithful is not restricted only to participation in the Sunday Mass, Sacraments and Liturgy of the Hours. An important role for communal and individual piety is fulfilled by the images of Jesus Christ and His Mother, Blessed Virgin Mary. Before they become cult objects, these holy likenesses are blessed in accordance with a ritual formula prescribed by the Church. Through a blessing, such pictures do not receive a special power from God, but they become a sign which directs our thoughts and hearts towards God. Paintings depicting Jesus and Mother of God are blessed outside Mass or during Vespers. A presbyter or bishop can administer the blessing of paintings. The blessing prayer is preceded by the Liturgy of the Word, which includes a reading from the Bible, homily and the Universal Prayer. When pictures of Jesus Christ and Blessed Virgin Mary are being blessed, the Church asks God that a prayers before the pictures lead the faithful to follow in “Lord’s footsteps,” that is imitate Christ, and that by looking at the example set by Blessed Virgin Mary the faithful aspire to perfection thanks to Her intercession.Pozycja Consecration of the World as Liturgical ActFagerberg, David W. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2017)This article intends to coordinate sacramental liturgy with the liturgy of life by interrelating a number of themes. Evident in the combination of topics in the theology is the typical Catholic approach of “both/and”: church and world, liturgy and the secular, mystagogy and evangelization, sacred and the profane, liturgical participation and mission, liturgical renewal and renewing the face of the earth. This article shows the new evangelization through the lens of liturgy. How does the new evangelization relate to history and eternity, cosmos and parousia, spiritual renewal and embodied action?Pozycja Processions in Christian Liturgy: Origin, Theology and MinistryBrzeziński, Daniel (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2017)The author undertakes the theme of Christian processions: their origin, theological aspects and significant questions of pastoral ministry. He presents the psychological and sociological, historical and religious as well as anthropological and cultural roots of processions revealing their “horizontal” mechanism of creation and “vertical” dimension, i.e. the reference to sacrum. He demonstrates the Biblical foundation of Christian processions: the Old Testament processions and one procession described in the New Testament, namely the triumphal entry of Christ into Jerusalem. In addition, he introduces the historical evolution of the procession phenomena in the Church and proposes a theological definition of a Christian procession. The article concludes with several suggestions concerning liturgical ministry.Pozycja Bibliografia liturgiczna za rok 2015Broda, Roman; Łuszcz, Andrzej; Orlicki, Krzysztof; Sadowski, Marcin (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2017)