Liturgia Sacra, 2013, R. 19, nr 1 (41)
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Pozycja Nowe święto – Jezusa Chrystusa, Najwyższego i Wiecznego KapłanaLijka, Kazimierz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2013)The Prefect of the Congregation for Divine Worship and Discipline of the Sacraments, cardinal Antonio Cañizares Llovera, in a letter issued on July 3rd, 2012, informed that under the decision of Pope Benedict XVI a permission was granted, to the Conferences of Bishops and as long as they earlier ask for it, to introduce within their own Calendars a feast of Jesus Christ, the Eternal High Priest, to be celebrated on the first Thursday after Pentecost. The texts for the Mass and the Mass readings as well as the Liturgy of the Hours and Martyrology were approved by the decree and published in Latin on July 23rd, 2012. In the pre-Conciliar Roman Missal there is a votive Mass formulary for Thursday in honor of Our Lord Jesus Christ, the Eternal High Priest. Pius XI in his Encyclical „Ad Catholici Sacerdotii” of December 20th, 1935 gave an impulse to create a formulary connected to the Priesthood of Christ. The Mass formulary published on December 24th, 1935 could be used for communitarian Masses. It was valid up to the publication Missale Romanum in 1970, when it was partly revised. The thought of introducing the feast of Jesus Christ, the Eternal High Priest first arose in the Spanish contemplative convent of the Oblate Sisters of Christ the Priest. Co-founder of the congregation, bishop José Maria Garcia Lahiguera of Madrid petitioned Pope Pius XII to institute the patronal feast of Christ the Priest. Having been granted permission, the feast has been celebrated since 1952. Then, the first Thursday after Pentecost was found the most appropriate day for the new feast, which was aimed at venerating Christ’s priesthood and at praying for the clergy and the seminarians. Three prayers dated from the year 1935 (the collect prayer, prayer over the offerings and postcommunion prayer) were incorporated, with some minor alternations, within the feast formulary in 2012. The preface has been exchanged for the one derived from the Holy Thursday Chrism Mass. The texts of the Mass formulary for the new feast encompass the theme of Christ’s priesthood, the ordination priesthood, and the common priesthood of all the faithful. The ordination priesthood received the most attention within the prayers. The liturgy of the word for the new feast has been divided into three years and its themes are multifaceted. The first readings, derived from the Old Testament, can be substituted each year for the readings from the Letter to the Hebrews. Three gospels are used, except for Luke and all the readings can be met throughout the liturgical year in other ceremonies. The A-year readings explore the subject of the high priesthood of Christ and his obedience to the will of the Father. Year B presents the issue of priesthood in the context of the New Covenant. Year C emphasizes the theme of holiness. Most of the scriptural texts come from the pericopes from the Letter to Hebrews, which is justified by the fact that this epistle has the richest theology of priesthood within the New Covenant. The discussion of the texts from the Liturgy of the Hours and Martyrology was omitted due to the fact that their themes coincide with those revealed in the Liturgy of the Mass.Pozycja Ofiarowanie w modlitwach eucharystycznychMalesa, Wojciech (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2013)The Mass demonstrates the presence of Christ’s sacrifice – this truth was in the consciousness of the Church since its inception. In the Missal of Pius V, the idea of sacrifice was strongly emphasized: it contained offertorium and numerous apologies associated with it. Ordo Missae, written after the Council of Trent, contains a prayer that indicates that the sacrifice is directed to God, and has a propitiatory character, and is submitted to the glory of God and in memory of the Paschal Mystery and that is the result of the sacrifice. After the publication of the Novus Ordo Missae Cardinals Ottaviani and Bacci alarmed that the new rite of the Mass does not put enough firm emphasis on its sacrificial character. Contrary to Institutio generalis of the Missal of Pope Paul VI contains the clear offering of the Eucharistic Prayer. In the Roman Canon sacrifice appears repeatedly – both before and after the consecration. This is because of the non-linear construction of the anaphora. According to, the First Eucharistic Prayer is an offering made to God with the gifts that the mankind received from Him. It intends to serve the living and the dead for the forgiveness of sins, to bring about the peace and the preservation of condemnation. The offertory in the Second Eucharistic Prayer is closely related to anamnesis. The object of sacrifice is Christ himself in the Eucharist. The Third Eucharistic Prayer of thanksgiving and conciliation emphasizes the nature of the sacrificing. In addition to that, the Eucharist is also offered to the whole Church and all its members under the common priesthood. The Fourth Eucharistic Prayer has highlighted the fact that the Church offers what it has received from God. The sacrifice shall be made by all the states of the Church and for those who seek God. The Fifth Eucharistic Prayer emphasizes that the sacrifice and the one who makes the sacrifice is Christ himself. The Eucharistic Prayers of Reconciliation indicate a relationship between sacrifice and the reconciliation between mankind and God, and the reconciliation among people. Based on the analysis of these prayers, one hypothesis can be pointed out, that the transformation takes place as if during the entire Eucharistic Prayer. In the Second Eucharistic Prayer of Reconciliation clearly emphasizes the sacrifice of the faithful to God. The Eucharistic Prayers for Masses with children present the content of theological propositions of a simpler construction and terminology. It shows that the main object of the sacrifice is Christ himself, to the sacrifices of the participants join in the liturgy and the Church. Among the main conclusions of the analysis should be noted that each sacrifice is addressed to God, the object of sacrifice is Christ, the Church and the faithful. The sacrifice is mounted both sacramentally and spiritually, and its fruit can affect both those who gather and those who are absent.Pozycja Eklezjologia liturgiczna Psalmu 118 (117) w uroczystości, święta i wspomnienia świętych pasterzyRutkowski, Andrzej (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2013)Psalm 118 ( 117) is very important in Liturgical celebrations in honor of saints were Pastors: St. Clement Mary Hofbauer (the 15lh March), St. Simon of Lipnica (the 18th July), St. John of Capestrano (the 23,h October). This Psalm is connected with the lecture of I Cor 5:14-20 in the liturgy of the Word. The St. Paul’s Letter contains a call to the ministry in response to the love of Christ in His passion, death and resurrection. The liturgical ecclesiology is an ecclesiology resulting from the liturgical texts and the liturgical celebration. Psalm 118 (117) shows the Church in context of the saints Pastors witness, the dynamism of their activities and the impact on all the baptized. The ministry and mission of the pastors develops a sense of humility and realism, but also the courage and fortitude in the proclamation of salvation and in the ministry of the sacraments. The ministry of saints Pastors presents the Church as a place of thanksgiving for the gift of God and people. The Church as a community the joy of salvation is reflected by taking the trouble of searching the way of life in the midst of many difficulties, conversion and the impact of faith on the life of the world and dedication to the sick and suffering. The Church is recognized by the signs of the gate, the altar, the sources of living water, processions, pilgrimages. The Church is shaped by awareness of pilgrimage and transience, a sense of responsibility and commitment, and cooperation with others. Community built on Christ in the Church exists because of faithfulness, trust and enthusiasm in spite of sometimes rejection.Pozycja Msze okolicznościowe i za zmarłych w życiu Kościoła partykularnegoRutkowski, Andrzej (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2013)Pozycja L’origine delle azioni relative alla dedicazione di una chiesa negli antichi testimoni Bizantini e LatiniPotoczny, Mateusz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2013)Współczesny obrzęd dedykacji kościoła, zarówno w tradycji bizantyńskiej, jak i łacińskiej, jest owocem długiego rozwoju historycznego. Do sprawowanej początkowo uroczystej celebracji inauguracyjnej Eucharystii z czasem zaczęto dodawać „dodatkowe” czynności, symboliczne czyniąc z uroczystości dedykacyjnej jedną z najbardziej rozbudowanych celebracji liturgicznych Kościoła. Choć struktura rytów na przestrzeni wieków ulegała zmianom, większość z owych elementów „dodanych” przetrwała do dziś. Najważniejsze z nich to: przeniesienie i złożenie w ołtarzu relikwii świętych męczenników (lub w razie ich braku relikwii innych świętych), liczne aspersje i namaszczenia (ściany, ołtarz) oraz obrzędy związane z otwarciem nowej świątyni. Niniejszy artykuł stanowi wprowadzenie w studium historyczno-teologiczne tych właśnie obrzędów.Pozycja Osiem szat arcykapłana żydowskiego i ubiór kapłanów chrześcijańskich w pismach Hrabana Maura i Walahfrida StraboWendland, Mateusz (2013)The following study is concerned with Medieval interpretations of liturgical vestments of Christian clergy and their relation to ceremonial garments of the Jewish High Priest. Attempts to find a link between vestments of the Old Testament and those of Christian ministry date back to 4th and 5th century. Still, the Carolingian theologian Rabanus Maurus (780-856) was the first author to firmly suggest a direct correspondence between the eight vestments of the Jewish High Priest and the garments used by Christian ministers. The article proves that the idea of “the eight vestments”, as presented by Ranabus Maurus, was invented as a concept that was strictly theological and was not meant to be read as a historical study. References to ancient Jewish robes were not considered to serve as an aid in reconstructing the origin of liturgical vestments, but were approached as a hermeneutic tool that would help to explain the relation between worship within the Old and the New Covenant. As a result of this idea, additional symbolic significance was ascribed to particular vestments and insignia, even though it was well known that their actual origins and figurative meaning were different. The idea of “the eight vestments” appears to be a typical example of Medieval typology. As such, it seems to be one of the numerous aspects of biblical theological intuition, which states that Christian priesthood is both a continuation and a recapitulation of the Old Testament hierarchy, focused around Christ as the High Priest of “the New and Everlasting Covenant”, as shown in the Epistole to the Hebrews.Pozycja „Częstochowski liturgista” – Mikołaj z Wilkowiecka o tajemnicy Ducha ŚwiętegoJanus, Katarzyna (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2013)Mikołaj of Wilkowiecko is a 16th century Polish religious writer. The paper presents some of his works in which the Holy Spirit’s motif is emphasized. They are: the manuscript-autograph, written in Latin entitled Interpretatio Missae (at present in possession of the Jasna Góra Library), O Mszey Świętej opisanie [On the Holy Mass] – an old print of 1588 (cimelium in Czrtoryski Library) also Historyja o chwalebnym Zmartwychwstaniu Pańskim [The Story of the Glorious Resurrection of Our Lord] is the best known work of this author. The second of these – O Mszey Świętej opisanie, includes detailed scientific description of all the parts of the liturgy of the Mass. The treatise was intended for the use of priests and that is why it includes numerous biblical citations; extracts from the works of the Church Fathers are also to be found there. The form of the Polish text – O Mszey Świętey opisanie [On the Holy Mass] is simple: its contents are easily comprehensible, because this work was intended for the use of all the members of the Church. The fragments relating to the mystery of the Holy Spirit from both treaties are analyzed. In the second part an attempt is made to show the mystagogic function served by the mystery play Historyja o chwalebnym Zmartwychwstaniu Pańskim in the Polish Renaissance. Attention is paid to the fact that the motif of the Holy Spirit appearing in this drama is of key importance both for the construction of the mystery play and for understanding its message.Pozycja Duchowość chorału gregoriańskiegoWiśniewski, Piotr (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2013)Pozycja Nieznany psałterz fundacji Jana ŁaskiegoGrajewski, Czesław (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2013)This article is a general introduction of a Psalter funded by primate Jan Łaski (1456- 1531). Nowadays the Psalter remains in the Museum of Musical Instruments in Poznań. There is a lack of clarity about the book due to the fact that Jan Łaski funded also another psalter, which is located in the State Archive in Łódź. Both Psalters, although different in their designs, carry identical liturgical contents, put together in hardly changed order. There are two premises indicating that the Psalter from Poznań was funded for a church in Łask. The first one is the primate’s coat of arms, placed in the initial on page 105. The second one is a side note made by Father Grzegorz Augustynik in 1917. Both features can be found in other books funded by Jan Łaski. Author of this article identified the Psalter in the Fall of 2012. Nevertheless, the book requires further research.Pozycja Sacrum w muzyce: założenia teoretycznePodpera, Rastislav (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2013)Pozycja Sacrum i profanum w obrazie „Maria in sole” Geertgena tot Sint Jans (część I)Kubies, Grzegorz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2013)This little painting (24.6 x 18.1 cm) Maria in sole by Geertgen tot Sint Jans from the Museum Boijmans van Beuningen in Rotterdam which served as the right wing of a diptych transmits religious, cosmological and secular ideas. Its pendant, the left wing which is exhibited in the National Galleries of Scotland in Edinburgh depicts Passion Scenes with Saint Dominic and Saint Jerome. The study is divided into two parts. In the fist one, after presenting the painter active in Haarlem (famulus ac pictor who lived with the knightly monks of the Commandery of Saint John) in the second half of the 15th century, I discuss the painting in two contexts. Apocalyptical Andachtsbild – mulier amicta sole (Rev 12,1), the Virgin Mary clothed in the light of Christ and Rosarium Pirginis Mariae expressed among others by the three concentric rings formed by translucent angels (they represent three mysteries of the Rosary: joys, sorrows and glories of the Virgin Mary) belong to the field I called in the title of the article sacrum. Both sections are accompanied by theological and iconographie reflections. Four thematic sections of the study are as follows: Et signum magnum paruit in caelo: mulier amicta sole Rosarium Virginis Mariae Motus autem non est ens completum, sed est via in ens... Musica coelestis vel mundanaPozycja Macierzyństwo Theotokos wyrażone na ikonach bizantyńskich, ruskich i bałkańskich w kontekście tajemnicy wcielenia LogosuCyrek, Olga (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2013)The article describes the icon, which is shown by the Mother of God with Child and where the underlined is the feeling of motherhood which she bestows her son. Iconographie type called Glykofilusa shows Mother lovingly hugging a child to his cheek. Her face and eyes expresses pity, sorrow and love. A variant of this type of performances is Pelagonitissa, which strongly emphasizes the movement of the infant playing with the hands of the Mother of God. Emmanuel as the eternal Logos is shown on the image of praying to Mary, who keeps on his chest medallion with the image of Christ in the form of the Child. Also in the different stages of the life of Mary and the Christ feels that the Theotokos has for her son deep motherly. You can see it on the icons of Christ’s birth and Meetings of the Lord. Visions of Our Lady are Christ-centered and are through the adoption of the dogma of the Incarnation of the Word of God-Logos. The recognition of the divinity of Christ is synonymous with emphasis on the dignity of the Theotokos as Mother of God.Pozycja Uroczystość nadania godności doktora honoris causa Uniwersytetu Papieskiego Jana Pawła II w Krakowie ks. prof. Stanisławowi Czerwikowi i ks. dr. Hieronimowi Fokcińskiemu SJ (Kraków, 11 czerwca 2013 r.)Mateja, Erwin (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2013)Pozycja Diakonia między kulturami. Międzynarodowa konferencja o posłudze stałych diakonów w społeczeństwach zróżnicowanych kulturowo (Velehrad, 13-16 czerwca 2013 r.)Pierskała, Rudolf (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2013)Pozycja Pierwsze święcenia stałych diakonów w diecezji opolskiej (Góra Św. Anny, 30 czerwca 2013 r.)(Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2013)Pozycja Omówienie nadesłanych książekWiśniewski, Piotr (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2013)Pozycja Diakon 7-8 (2010-2011)Sobeczko, Helmut Jan (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2013)Pozycja Studia Gregoriańskie 6 (2013)Grajewski, Czesław (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2013)