Roczniki Teologiczne, 2005, T. 52, z. 8

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Tajemnica Wcielenia w praktykach pobożności ludowej
Syczewski, Tadeusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Misterium Krzyża i Męki Pańskiej w nabożeństwach parafialnych i rodzinnych
Wit, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The article discusses the services connected with the Cross and the Lord’s Passion on the basis of The Directory on Popular Piety and Liturgy. Those services are taken into consideration that are celebrated in the parish community in the course of the liturgical year of the Catholic Church, including the Polish tradition of singing in churches the three parts of Leuten Psalms that are a favorite service of the Polish congregation during the Lent, as well as those services that are found in diocesan Liturgical Agendas containing the order of celebration of popular services. The second part discusses the family forms of celebration of the Lord’s Passion known in the tradition of the Catholic Church and those ones that are suggested in various books used in the home Church. The last part of the article treats about individual forms of Passion piety, among which there are well-known litanies and prayers; rosaries and litanies contained in Polish prayer-books. Also prayers in the house of mourning, by the dead man’s coffin, and the so called “empty nights”, when the Lord’s Passion is pondered, are mentioned.
Życie i działalność dydaktyczno-naukowa profesora Jerzego Józefa Kopcia CP
Wit, Zbigniew (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Uroczystość Najdroższej Krwi Chrystusa. Szkic historyczno-liturgiczny
Superson, Jarosław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The article is an attempt at reconstructing the history of establishing the feast of the Most Precious Blood of Christ that happened on IO August 1849. The feast was celebrated in the Catholic Church until the moment the new post-Council liturgical calendar was published in 1969. The reasons have been quoted for removing it from the calendar that was binding at that time, at the same time confirming the cult of Christ’s Blood in the celebration of Corpus Christi. The list of events and Statements by a variety of theologians quoted in the article help understand the effort of the Church, which celebrating Eucharist during the liturgical year includes into it and emphasizes particular “ideas” of the celebrations and feasts connected with the Lord.
Ks. Czesław Krakowiak. Katechumenat chrzcielny dorosłych w Kościele posoborowym. Lublin: Wydawnictwo KUL 2003 ss. 470.
Marczewski, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Psałterz maryjny w świetle „Dyrektorium o pobożności ludowej i liturgii”
Matwiejuk, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
God’s People’s piety is the spiritual patrimonium of local Churches. It contains various values, and most of all it expresses the religious attitude of a man towards God. One of the forms of Christian people’s piety is the Rosary, called by The Directory on Popular Piety and Liturgy Mary’s Psalter. It has a Christological character. The Rosary, when it was shaped in history, ever more clearly became a form of contemplation of Jesus’ life after his Mother’s example. Its peculiar model was the so-called Jesus’ Prayer, hezychasm, developed in the Eastern Church. It consisted in devout repetitions, in the rhythm of the breath, of the phrase “Lord Jesus Christ, Son of God, have mercy on me” With time, Jesus’ name was uttered in the formula of the Angel’s Greeting. In the Rosary of a Carthusian monk, Dominik of Gdańsk († 1460), in the Angel’s Greeting, after the word “Jesus” several texts were supplemented that reminded various events from the life of Christ and His Immaculate Mother. In this way the awareness was expressed that the Rosary is Christocentric. Finally, the Rosary was divided into three parts: joyful, glorious and painful; and in 2002 Pope John Paul II supplemented it with the mysteries of light that remind us of the events from the life of the Incarnated Word. The Rosary is a Biblical prayer. It is about Christ’s salutary deeds. Contemplation of the mysteries of salvation leads to participating in them, and they are sacramentally made manifest, by the power of Paraclete, in liturgy. The Rosary is a good preparation for liturgy, but also it is an excellent way to consolidate liturgical experience. However, it cannot transgress the threshold of liturgy.
Teologia wierna misterium według Odona Casela OSB (1886-1948)
Migut, Bogusław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The article is an attempt at collecting the most important motifs of Odo Casel’s mystery theology. The author compares the thought of the Benedictine monk of Maria Laach with St Thomas Aquinas’ doctrine, finding in the works by both these theologians a common idea of attachment to Christ’s mystery that is best revealed in liturgy. They are also connected by the conception of a mystical cognition of God, according to which the way of this cognition leads from contemplation of the mystery (mysticism) through theological explanation to metaphysics. According to Casel, the mystery of Christ is the revelation of God in the Son’s salutary work for the redemption and sanctification of the Church. Man is included in the mystery by cult mysteries, that is by liturgy. The process of contemplation of this mystery is defined here as mysticism, and the initiation in the mystery through liturgy is mystagogy. Theology serves the mystery. It is a mystical cognition, as it comes from God and it is participation in His revelation. It is born from the experience of the cult mystery, i.e. from liturgy, hence it is gnosis in the patristic understanding of the word, consisting in existential experiencing God. In this meaning theology is mystagogy, or initiation in the mystery of Christ that goes on in liturgy. It does not only focus on the cult mystery, but it introduces one into the eschatological mystery of God. In the conclusion the author describes the way in which Casel’s thought has influenced the development of the theology of mysteries, that is of the system based on understanding theology as mystagogy (mystery theology), pointing to its effect on the documents of the Church, including the Constitutions of the Vatican Council II.
W trosce o kulturę rytu
Nadolski, Bogusław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The Jubilee reflection shows the reason for a renewal in the subject matter concerning rite. They include: the re-institutionalization of faith; the social search for identity, the progress of social communication science, which in liturgy underline the fact that God gives himself to the entire person; the interest in rite in the social sciences and humanities. Another problem undertaken in the reflection is the modern-day understanding of the nature and function of rite in today’s society, as well as a broad presentation of the relationship between rite and ail of theology.
Bogusław Nadolski TChr. Wprowadzenie do liturgii. Kraków: Wydawnictwo WAM 2004 ss. 372. Myśl Teologiczna 42.
Krakowiak, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Świętowanie niedzieli duchowym i kulturowym dziedzictwem chrześcijaństwa jednoczącej się Europy
Nowak, Władysław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Sunday, or the Lord’s day, has formed the culture of Europe and contributed to preserving it. Sunday is an inalienable common good of the culture. The values that it proposes are the best warrants for a humanist and peaceful Europe. This is why in the long run Sunday as a cultural good cannot be separated from its religious origin and its effect on the culture of Europe. That day is the most important symbol of what Christianity has given to Europe and to the world: constant preaching the good news about Jesus’ Resurrection, celebration of the victory over sin and death, involvement in work on man’s complete liberation. Guarding the Christian meaning of Sunday we help Europe take care of an important part of its spiritual and cultural heritage. The Christian communities in Germany and Austria demanded that Sunday should by law be a day free from work, protesting in numerous declarations against subjecting it to economic interests. There is a need for a good anthropological catechesis about Sunday, of a good celebration of formerly prepared Sunday liturgy, and of a wise formation of an individual and family rite of spending Sundays. Sunday is the Church’s first feast, the celebration of the Creator’s work, the day of the resurrected Lord and the gift of the Holy Spirit, the Pasch of the week, the eighth day – a prediction of eternity, the day of faith, joy, rest and solidarity. At the threshold of the third millennium celebrating Sunday is still the key element of the Christian identity and Christian culture.
Woda święcona
Nowak, Jacek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Mentioning in the introduction the significance of water in various religions, and first of all in Christianity, the author remarks that it is not just the baptismal water that is meant here, but the blessed water used in other rites, albeit still connected with the sacrament of Christian initiation. Part I of the article shows the history of the blessing of water and its use in the Church, which starts as early as the 3rd Century in the East. Part II discusses the Biblical typology of water. The starting point is the work of creation. The first events are presented during which sprinkling with water is used. Part III is concerned with the theological significance of water. Two Old Testament events are the basis here: the passage through the Red Sea (Ex 14:15-31) and getting water out of the rock (Ex 17:1-7). Developing the thought the author leads to showing God as the “source of living water” Owing to this, water used for sprinkling reminds one his own baptism, and with material things it points to using them in order to sanctify the person. In Part IV the rites are discussed in which blessed water is used, i.e. sprinkling before the Holy Mass, consecration of a church, anointment of the sick, funerals, blessings, and acts of popular piety. In conclusion the author States that holy water favors consolidation of faith.
Nabożeństwa maryjne w pobożności ludowej
Petryk, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
In the liturgical year, besides mysteries of Christ a special place is taken by the cult of the Virgin Mary. The Vatican Council II, systematizing the Marian cult, determined that it may be defined by four concepts: veneratio, dilectio, invocatio and imitatio. The above mentioned principles should be used in shaping Marian services and in the practice of Christian life. The most important Marian services in popular piety include: devout listening to God’s Word, the Angelus, the Rosary, litanies, the practice of entrusting oneself to Mary’s care, the Carmelite Scapular, Marian medals, the Akathistos. Apart from this, popular piety worships the Virgin Mary on Saturdays (by any kind of thought about her), in Marian months, in the Advent and in the Lent. On the basis of The Directory on Popular Piety and Liturgy the author formulates the rules for a revival of popular Marian piety. They are the following rules: Trinitarian, Christological, pneumatological, ecclesiological, Biblical, anthropological, eschatological and missionary. In the article the need is emphasized for recognizing liturgy as a norm for the Marian cult.
Wykaz publikacji prof. dra hab. Jerzego Józefa Kopcia CP
Krakowiak, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Liturgia wyrazem wiary i pobożności na przykładzie Uroczystości Wniebowzięcia Najświętszej Maryi Panny
Rutkowski, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The article is focused on the following thematic groups: the 1450 years of the Feast of the Assumption (1); the symbolism of the day it is celebrated on in the liturgical year (2); and the direct features of the Feast (3). These features include: the Assumption as taking the Virgin Mary to heaven with her body and soul (3.1); the Assumption as a consequence of Christ’s Resurrection (3.2), the Virgin Mary as the image of the Church in glory (3.3); the Assumption as elevation of Mary (3.7) and the Assumption as a consequence of the Divine Motherhood and the Immaculate Conception (3.8). The remaining features of the Feast are suggestive images in its liturgy: the Great Sign in the sky – the Woman Clothed in the Sun (3.4); “the Queen stands on your right” (3.5); and “the ark of His glory sets off with the Lord” (3.6). In this way this feast may become an expression of the intuition of faith and piety, of the features’ fantasy, imagination, spontaneity, and at the same time of a concrete and a consequence, of dramaturgy or meditative character of Marian ecclesiology and of ecclesiological Mariology. Nothing points to overestimating the significance of declaring the Assumption a dogma of faith in 1950 just because of the form and the contents of the celebration.
Liturgia w funkcji permanentnej eklezjogenezy
Sobeczko, Helmut Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
In contemporary theological thought a considerable amount of attention is devoted to ecclesiogenesis. The question is raised whether any, and if so then what function is fulfilled by liturgy in permanent ecclesiogenesis. The key for exploring the issue is the ecclesial interpretation of Christ’s Paschal mystery from which the Church takes its beginning, but also its further existence. The Church in a special way manifests itself in a liturgical gathering, especially when it celebrates the Eucharist. It is first of all initiation sacraments, with the Eucharist at the head, that reveal and build the Church. It has to be stated then that liturgy is a permanent ecclesiogenesis.
Nabożeństwa kościelne i rodzinne we wspólnotach rzymskokatolickich na Ukrainie
Socha, Wacław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Krakowski Instytut Liturgiczny
Koperek, Stefan; Mieczkowski, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Establishing institutes of liturgical pastorate was one of the resolutions of the Vatican Council II (Sacrosanctum Concilium 44). They were supposed to give help in implementing the liturgical reform. Such an institute was also established in Cracow in 1968 by Bishop Prof. Wacław Swierzawski. The Institute began its work with formation of priests and nuns who in this way had a chance to study liturgical issues in the Theoretical Section that had a more scientific profile, and in the Practical Section where more attention was paid to liturgical pastorate. In the next years the Institute developed: the Section of Liturgical Music was established (first the basic level, then in 1976 the intermediate one, and in 1978 the advanced one), then the Section of Liturgical Art (started in 1977), the Homiletic Department (started in 1988), the Catechumenal Center (started in 1989) and the Catechumenal Department (started in 1991). The Liturgical Institute also organized numerous interdisciplinary symposia devoted to the issue of development of liturgy, which belonged to the series Vetera et nova, as well as homiletic and catechumenal ones. Besides its didactic work the Liturgical Institute also conducted comprehensive liturgical pastorate in St Mark the Evangelist Church in Cracow that has been bound up with the Institute from the beginning. It took care of lectors (the first lector courses in the diocese were organized in the years 1970-1976), seminarians (the Inter-seminary and Inter-order Mystagogical Seminarian Circle working in the years 1973-1986), students (the Academic Pastorate) and all age groups gathering in that church. The Institute also worked on reviving the cult of Michał Giedroyć called the Blessed, who was declared the patron of the Institute. The Liturgical Institute has been Publishing a number of series of books: a handbook of liturgy Mysterium Christi, the Library of translations of liturgy classics Vetera et nova, and the homiletic Redemptoris Missio.
Wykaz publikacji prof. dra hab. Jerzego Józefa Kopcia CP
Krakowiak, Czesław; Rutkowski, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
Nabożeństwa eucharystyczne w pobożności ludowej
Kulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
The point where the cult of the Eucharist and popular piety meet is presented in The Directory on Popular Piety and Liturgy – it should be read along with the liturgical book The Holy Communion and the Cult of the Eucharist Mystery Beyond the Holy Mass. The issue of popular piety in the context of evangelization was pointed to after the Council, in Paul VI's adhortation Evangelii nuntiandi. Referring to the tradition of adoration of the Holy Sacrament, The Directory mentions various forms of adoration: the usual visiting the Holy Sacrament in the tabernacle – a short meeting with Christ occasioned by the faith in His presence and a prayer in silence; adoration, according to the liturgical regulations, in front of the Holy Sacrament; the so-called eternal adoration or a forty-hour service. The Directory reminds that the Eucharistic piety should be formed in such a way that the Lord’s Pasch should be the most important point of reference for it and that any form of Eucharistic piety should have its inner reference to the Eucharistic Sacrifice. The point of meeting of popular piety and liturgy is also regulated by the Canon Law Code, which in canons 934-944 addresses the issue of the place where the Holy Eucharist should be kept, and of the access to the church in order to adore the Holy Eucharist, also for a long time. Analysis of one of the very popular collections of services has shown that combining various services occasioned by some holidays with a short adoration of the Holy Sacrament is very often suggested. Everyone who takes up the liturgical formation has to face the question whether so much stress on adoration in popular piety does not still result in concentrating the spirituality of the people taking part in the Holy Mass mainly on this form of Christ’s presence. If popular piety is to shape the ecclesiological awareness of God’s People in the correct way, care should be taken to present all the dimensions of the Eucharist: gathering around the Word, the Eucharist feast, gathering of love, making the sacrifice manifest – at the same time still appreciating adoration and developing it.
Koinonia a nowa ewangelizacja
Biela, Bogdan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)
To formulate the problem concisely it can be said that for John Paul II New Evangelization is the same as making communion real (NMI 42-43). In its first part the article shows how Rev. F Blachnicki understood making the Church “the home and the school of communion” in the parish. Part II shows the issue in the context of appeals for New Evangelization contained in the resolutions of the Second Polish Plenary Synod that were implemented in 2001. For Rev. F Blachnicki it was elear that on the basis of the Council vision of the Church it is possible to introduce a comprehensive and organic conception of the pastorate that should be understood as the process of building the Church in the local community. The process of building the Church starts with evangelization that initiates liberating processes in people and in the given circle. The next stage is initiation – through catechumenal formation – to life in the ecclesial community. Visible elements can be reduced to three ones; martyria, leiturgia, and diakonia. Martyria is the testimony in which the Word of God is accepted with faith, and the response that is given by means of prayer and life formed by the Word. The life of the community that is established in this way is concentrated around liturgy that reveals and forms the Church. The third stage in building the ecclesial community is connected with diakonia, as the only way to join the community is by actualization of one’s own charismas. A parish built on such a model of the ecclesial community is not divided into an active element and a passive one, as it is contrary to the concept of community. Moreover, such a parish induces other ones, even if they are situated outside its visible structure, to grow. This results from the principle of love – love always gives life. Hence the main conclusion from the fact that the Church is realized in actual, local communities was for Rev. Blachnicki the postulate that the whole pastorate should be restructured in such a way that it could serve formation of the basic communities of Christian life within the parish. The Light-Life movement founded by Rev. Blachnicki can be a great help here. Its action is practically focused on the three basic tasks: education of the “new man”, establishing retreat “oases”, and serving in local communities in order to build the ”new Church”. On the basis of a selection of the Second Polish Plenary Synod documents it was tound that the Synod, on the basis of the Council vision of the Church, unambiguously postulates that dynamic parishes, based on the model of a community of communities, should be built. This is closely connected with a strongly emphasized need of constant formation of laymen. Hence one cannot overestimate the role – shown in the Synod documents – of properly formed priests and the significance of movements and communities that are experienced in realization of the community model of the parish. However, realization of this model requires respecting the strictly defined stages conditioning the growth, both qualitative and quantitative, of parishes. A lot can be learned here from the experiences of the post-Council revival movements in the Church and from the actual projects of parish renewal being carried on. Hence an urgent need is seen for the existence in each diocese of a strategic plan or a project of realizing the community parish model, as well as of professional teams undertaking evangelization actions in parishes.

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