Liturgia Sacra, 2012, R. 18, nr 2 (40)
Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/28014
Przeglądaj
Ostatnie zgłoszenia
Pozycja Wiara w Eucharystię i przez EucharystięPawlak, Ireneusz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)Eucharist can be called a summit of all the sacraments. For it is Christ himself, who is still really present in his Church. Hence, one should speak about the Eucharist in terms of Persons, not things. The first thing, you need to turn to the Mass, which is both the Sacrifice and the Feast submitted by Jesus Christ to God the Father. This action, repeated by the will of Christ in remembrance of Him, is the basis of Christian faith and devotion. In our time, appears to be progressive desacralization sacrifice the Mass, which often becomes an instrument for other activities: social, political, propaganda, etc. It is therefore necessary to restore its due dignity and first place in the Christian life. Another area is the cult of the Eucharist outside Mass. It manifests, among others in various rituals such as processions, blessings, and the performances of the Holy Sacrament, in church services and adorations. Here, too, the contemporary liberal-leftist forces are trying to blur the religious nature of these activities and qualify them as popular folklore, or replace them with secular rituals. This gives rise to constant concern for the purity and dignity of worship. Since the Eucharist requires faith, we must with the whole involvement endeavor to strengthen of the virtues so necessary today. It seems that previously taken in Poland, efforts to deepen the faith (visitation of the image, cross, relics, etc.) have already fulfilled their task and are not able to fully overcome progressive secularization of public life, family and personal life. This gives rise to proposal to return to Eucharistic worship, not only exercised in the church, but also in the family. In the first centuries of Christianity, the Eucharist, were taken to the homes. Do you still do not have to renew our faith by the visitation of the Sacred Species within individual families? Let us speak the same Christ by his gospel. Let there be praised prayers and songs on the set date. At the end of the let it be adopted as the Bread of Life by the entire community of the family. These proposals should be discussed by theologians, liturgists, lawyers, and priests. Finally, must be approved by the Polish bishops. The author of this article is convinced that personal encounter with Christ in the community of the family will bring blessed effects.Pozycja Paschalny wymiar obrzędu „Mandatum” podczas Mszy Wieczerzy Pańskiej Wielkiego CzwartkuKwiatkowski, Dariusz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)The article presents the paschal dimension of the most distinctive element of the Mass of the Lord’s Supper, which is the Mandatum, or the rite of the Washing of the Feet. This rite is strictly related to the establishment of the Eucharist in the Upper Room and the death of Jesus on the Cross. The first part of the article elaborates on the theology of the Mandatum rite. The rite of the Washing of the Feet is a sign of unconditional love and humble service. It also symbolizes our purification and our participation in the gift of Salvation in which we are able to partake through the Cross and Resurrection of Christ. The Mandatum clarifies the essence of every Eucharist. In the Eucharist which makes present the death and resurrection of Christ, the Lord comes to us in order to serve us through the gift of love and Salvation. In the second part, the article presents the history and place of the Mandatum in the renewed liturgy after Vatican II. In Christian antiquity, this rite was used during the liturgy of Baptism and the Mass of the Lord Supper. It was also observed in monastic communities. The Mass of the Lord’s Supper in its present form calls for the celebration of this rite immediately after the homily. Considering the deep meaning of this rite, priests should be encouraged to make sure that they do not neglect it in their parishes during the Mass of the Lord’s Supper.Pozycja Inicjacja chrześcijańska dorosłych według Rytuału dla katolickich diecezji w USAKrakowiak, Czesław (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)Pozycja Kontemplacja oblicza Chrystusa zadaniem i podstawą programów duszpasterskich Kościoła trzeciego tysiącleciaRopiak, Sławomir (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)Pozycja Kongresy eucharystyczne jako szczególne formy kultu eucharystycznego. Aspekt prawnyAdamczyk, Jerzy (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)Pozycja Bogarodzica Dziewica w tajemnicy Chrystusa i Kościoła w świetle potrydenckiego Officium parvum Beatae Mariae VirginisPałęcki, Waldemar (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)Pozycja Kształtowanie się kultu i nauki o Maryi – „Róży Duchownej”Wojtczak, Adam (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)The article presents the development of the devotion to, and teaching about, the Blessed Virgin Mary – Mystical Rose (Rosa Mystica) in the life of the Church. It consists of three points. The first points out how the Bible is very restrained in its use of rose metaphors in general, mainly due to its profanation in ancient pagan civilizations (roses were used to decorate goddesses and lecherous lips). In fact, the Hebrew text makes no mention of it at all, while Greek and Latin texts of the deuterocanonical books (Wisdom of Sirach) refer to its symbolism only a few times. At first, the Fathers of the Church were equally guarded. Only later did they overcome the stigma of pagan connotations associated with the rose, and used it metaphorically to express the Blessed Virgin’s spiritual beauty. Thus theological and devotional foundations for the title “Mystical Rose” were established. Historically, the title emerges in the Middle-Ages. This leads to the second point, namely, how the term came into being and who it was that contributed to its dissemination (writers, mystics, liturgy, poetry, sacred art, and pilgrimage centers). The third point concentrates on the modem development of the devotion and teaching about the Rosa Mystica. It first points out the role of the Rosary and the Litany of Loreto in the popularization of the title. It then demonstrates that the height of its popularity coincided with the baroque period, which relied heavily on biblical, patristic and medieval Marian symbolism. The cult of the Mystical Rose appeared in preaching, poetry, hymns and iconography. Teaching about her flourished in numerous theological works, whose authors attempted to build their Mariology based solely on the Litany of Loreto. The Enlightenment put a damper on the devotion and to the teaching about Rosa Mystica. However, by the end of the 19th century and throughout the 20th both the devotion and teaching about it was slowly restored. Noteworthy in the process of its reemergence are the reflections of Blessed John Henry Newman. Soon, Marian sanctuaries where the Mystical Rose is venerated (Fontanelle, Gostyń) began to thrive and post-councilor popes would bear them gifts of golden roses. Theologians began to explore the theological significance of beauty, thus making the mystery of Mary more accessible. This, in tum, evoked interest in her mystical life, which is the hermeneutical key to understanding her spirituality.Pozycja Osterfest in PolenGrześkowiak, Jerzy (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)Po krótkim wprowadzeniu teologicznym do obchodu świąt Wielkanocy, autor opisuje polskie zwyczaje ludowe związane z obchodem tych świąt. Omawia najpierw bardzo rozpowszechniony zwyczaj błogosławienia pokarmów na rodzinny stół wielkanocny, Zwyczaj ten ma miejsce w Wielką Sobotę i jest połączony z nawiedzeniem Grobu Pańskiego i adoracją Najświętszego Sakramentu. Kosztowanie poświęconych pokarmów, dzielenie się jajkiem i składanie sobie życzeń świątecznych rozpoczyna wielkanocne śniadanie i całodniową rodzinną biesiadę. Autor tłumaczy również dlaczego poświęca się wielkanocne baranki i inne potrawy, w tym także jajka. Wyjaśnia symbolikę tych potraw oraz tłumaczy wielkanocną symbolikę zająca. Opisuje także zwyczaj polewania się wodą (dyngus) w poniedziałek wielkanocny.Pozycja Bł. ks. Gerhard Hirschfelder (1907-1942) – niezłomny duszpasterz młodzieży i błogosławiony ziemi kłodzkiejFitych, Tadeusz (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)Pozycja Posługa zakrystianina i jego formacja liturgicznaEkert, Helmut (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)Pozycja Zbiór „Pieśni do Najświętszej Maryi Panny Niepokalanie Poczętej...” Ks. Franciszka Walczyńskiego. Studium teologiczno-muzykologiczneGarnczarski, Stanisław (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)The ongoing for centuries in the Catholic Church cult of Mary, lived to see in 1854 proclamation of the dogma of the Immaculate Conception. The belief that Mary, from conception has been blessed with a special glow of holiness expressed in the act of proclamation of the dogma, lasted for many centuries in the minds of believers. Already in the eighth century in the East, St. Andrew of Crete, St. German of Constantinople and St. John of Damascus, have provided valid certificates for the original holiness of Mary. From this time comes also feast Conceptio s. Annae matris Dei Genitricis. In 1447, Pope Sixtus IV approved the official celebration and Holy Mass, which included confirmation of the privilege of the Immaculate Conception. Over two hundred years later Pope Alexander VII has published bull Sollicitudo on Immaculate Conception, and Clement XI obligatory extended the feast, to the whole Church. Announcement of the dogma, has become the moment, even more than ever, revival of worship and devotion to Mary in the mystery of the Immaculate Conception. Also experience of the 50lh anniversary of this fact enjoyed great popularity. Appeared on this occasion a number of initiatives aimed at the development of Marian devotion. One of these was the publication in 1904 by Rev. Francis Walczyński (20X11 1852-12 VII 1937), Tarnów’s priest and musician, a collection of songs Pieśni do Najświętszej Maryi Panny Niepokalanie poczętej..., containing 12 songs a 2. Source research has shown, that they are already pre-existing songs from the seventeenth, eighteenth and nineteenth centuries. Succeeded to get to some of the oldest collections containing the texts, and in the later finding their melodies too. However, in a collection of Walczyński are melodies different from the source, which may indicate that the author is Walczyński. These are strophic songs, in the range from 4 to 14 stanzas, mostly in the structure heterosyllabic. Stanzas are 4 ,5 ,6-, 7- and 10-verses, with verses rather longer from 5 to 11 syllables, with a large majority of the latter. 4-verse stanzas are characterized by a certain regularity; we find among them Ambrosiana and Sapphic stanza. In the relationship between the verses prevail rhyme accurate and even, of the system aabb. Melodies, which has already been stated, are mostly written by Rev. F. Walczyński. They are generally two-piece and three-piece structure. The first consists of two sentences, remaining together in predecessor and successor relationships. There are two parts similar AA,, in which the internal layout of the phrases most frequently occurring is aaba, and two parts various AB in which the most common arrangement of the phrases is abed. The three-part structure, which can be seen in the studied material, consists of segments AAB and combines it with a four-, six-and seven-verses stanzas. Among the intervals the most important is the role of seconds and thirds, whereby the songs have a very cantilena character. Waveforms rhythmic features variety. In terms of the time signatures prevailing even. Rhythmic personifications of bars are getting slower. Predominates course of syllabic; melismas appearing are not too numerous. Among the rhythmic phenomena should be noted the presence of dotted rhythm. In terms of tonality the tested material is included as a major and minor modes, mostly in the first. The songs starts with tonics, mediants and fifths, and ends on the tonic or mediants. The terms of office are contained in two types: reaching tonic the upper or lower step of the second, and ending in mediant reaching it by second movement from the top. The conclusion is that the songs of the Immaculate Conception by Rev. F. Walczyński are within the ideological assumptions of the Cecilian Movement, fulfilling a condition of general availability. They are characterized by simplicity sticking to diatonic melodies. They are testimony to Marian devotion of the author and the people who perform them in the temples.Pozycja Muzyka instrumentalna w liturgii po soborze watykańskim IIWiśniewski, Piotr (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)Pozycja Kantor psalmu, psałterzysta, psalmistaFilaber, Andrzej (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)Pozycja Hezychastyczna teoria teotyzacji człowieka i jej wpływ na przedstawienie światłości w ruskiej ikonografii XIV-XV wiekuCyrek, Olga (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)The article describes the theory of man’s deification developed by Gregory Palamas (d. 1359) and its impact on the iconography of the fourteenth and fifteenth century concept teosis mainly influenced the image of light on images. Particularly evident in the work of artists working in Ruthenia, such as Greek Teofanes (d. 1410) and Andrew Rublev (d. 1430). The vision of light was important not only for ascetics who sought to be achieved through prayer and contemplation. Light was also expressed over the icon with color, mostly by white or gold. Painters usually avoid dark colors and used color palettes illuminated. Sometimes, however, wanted to emphasize the inscrutability of God, and therefore painted light around the body of Christ in shades of dark blue or green. It is significant that the two greatest artists of other Russians on the icons light imagined “Transfiguration” and “Trinity” Teofanes emphasized the greater the contrast and brightness and darkness, and painted a light suddenly pouring only at certain places on the icon. However, in the works of Rublev light uniformly permeates the image plane and spreads evenly. It is cheerful, has a positive message and indicates the transfiguration and deification of the world.Pozycja Chrześcijańska architektura sakralna – problem świątyń desakralizowanych oraz przestrzeni parasakralnychRabiej, Jan (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)The notion sacrum summarizes the transcendent horizon of human’s consciousness {homo religiosuś). Hierophany acts are states in which a man experiences a participation in the reality of sacrum is witnessing its views, has an insight behind the “mystery of the curtain” the characters, places, buildings, in which the assimilation of sacral space’s values occur, are the anticipation forms of the same reality – initiated by a man. They are an essence of places of worship, sanctuaries and churches. Signs – appropriate to the sacral spaces, we find today in the architecture, which does not serve to functions of religious cult: in museums, concert halls and wellness centers. At the same time, it becomes more common to transform structures originally sacred into secular functions – from the widely understood culture, through the housing to the entertainment. These phenomena enhanced the state of “confusion” in a semantic dimension of the contemporary architecture – especially the sacral architecture. The crisis of the contemporary Christian church architecture is related to an increasing relativization of values identified with the concept of sacrum. A permanent source of references, from which the creators of modem churches bring inspirations, is a liturgy – act of believers’ community rooted in the tradition and conditions of the space and time.Pozycja Liturgia w różnych Kościołach. Podstawowe kwestie liturgiczne w międzykonfesyjnej perspektywie Sympozjum AKL (Chur / Szwajcaria, 3-7 wrzesień 2012 r.)Mateja, Erwin (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)Pozycja Reforma i odnowa liturgii po Soborze Watykańskim II. XLVIII Sympozjum Wykładowców Liturgiki na wydziałach teologicznych i w wyższych seminariach duchownych (Kalwaria Zebrzydowska, 11-13 września 2012 r.)Mateja, Erwin (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)Pozycja Sprawozdanie z XXVI Sympozjum Liturgicznego (Ląd n. Wartą, 19 października 2012 r.)Błaszczyk, Radosław (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)Pozycja Ruch liturgiczny rezultatem powrotu do źródeł liturgicznych. III Międzynarodowe Sympozjum Liturgiczne „Ad fontes liturgicos” (Preszów, 25-26 października 2012 r.)Mateja, Erwin (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)Pozycja Sprawozdanie ze zjazdu Stowarzyszenia Polskich Muzyków Kościelnych (Białystok, 11-13 września 2012 r.)Garnczarski, Stanisław (Redakcja Wydawnictw Wydziału Teologicznego Uniwersytetu Opolskiego, 2012)