Roczniki Teologiczne, 2002, T. 49, z. 8
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Pozycja Posługa kapłana w ruchach i stowarzyszeniach eklezjalnychKulbacki, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)New evangelization requires priests who are able to use a new style of pastoral life in close co-operation not only with the hierarchy but “with the lay faithful, respecting and developing various roles, charismas and services in the ecclesiastical community” If participation in ecclesiastical movements and associations is to be full and to form the laity’s mature attitude and involvement in Christian life, the presence of priests is necessary in these circles both in order to ensure current pastoral care and to form proper ecclesiastical attitudes. The criteria that allow to recognise movements and associations as ecclesiastical imply a fundamental role of the priest in them; the role consists in service set in the process of building the Church organically in the local community. This results from the postulate of passing from activist to holistic conception of pastorate, aiming at a clearly realised target defined by contemporary ecclesiology. Hence the priest may take part in the life of associations and movements in two ways: 1. as a spiritual protector ardently performing his function that is detailed putting into effect ministrations for all the faithful; 2. as a participant in the group’s charisma, directly and personally involved in its realisation. Not taking care of a group of faithful having deeper needs of experiencing the mystery of the Church would be incompatible with the pastoral vocation. It is exactly these groups that start a revival of the parish. Leaving them without any protection means not only disappointing the more deeply involved parishioners, but it threatens the religious movements and associations with a loss of ecclesiastical identity. This is why the Code of Canon Law indeed imposes on the parish priest the duty to “recognize and support the lay faithful’s own part in the Church’s mission as well as support their associations with religious aims” (Code of Canon Law; can. 529, pt.2). This idea is more precisely expressed in the “Directory on priests’ service and life”; it states that the parish priest should do this “accepting all of them and helping them find the unity of intentions that would unite them, in prayer and apostolic activities”.Pozycja Święcenia prezbiterów w Pontyfikale Rzymskim z 1990 rokuKwiatkowski, Dariusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The study is concerned with the rites of consecration of presbyters according to editio typica altera of the part of the Roman Pontifical containing the Rites of consecration of the bishop, presbyters and deacons, promulgated with the decree Ritus Ordinationum of June 29, 1989 by the Congregation of Divine Cult and Discipline of Sacraments. In its first part the study presents the structure of rites of presbyters consecration in the new Pontifical with a special stress on the novelties and differences with respect to the previous edition of 1968. Attention should be paid to the theological-pastoral introduction and the significant changes in the consecration prayer. Most changes have been made in the intercession prayer, in which the presbyters’ tasks and their connection with the bishop are precisely pointed to. The second part of the article is concerned with some theological aspects of the revived rites of presbyters consecration. The epicletic form of the consecration sacrament is first of all stressed, as well as its ecclesiastic dimension. In the latter aspect the reader’s attention is drawn to, among others, the issues of presbyters’ service in the Church and for the Church, the Church’s community’s tasks with respect to presbyters, and to the presbyter’s relation to the bishop, the bishop’s to the presbyter, and the presbyter’s to another presbyter.Pozycja Ordynacja czyli święcenia do urzędu duchownego w kościołach i wspólnotach eklezjalnych wyrosłych z reformacjiNowak, Władysław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The Churches that grew from Reformation do not recognise the sacrament of holy orders or hierarchical priesthood, but only election by the community and ordination by the seniors (so called presbytery) for the ecclesiastical office. The office is supported by common priesthood and is necessary in the service of God’s word and in administering sacraments: baptism and Eucharist. The idea of ’ordination’ preserved in the Lutheran and Anglican tradition, has not been used in Calvinist Churches, where the ceremonial choosing one to hold an ecclesiastical office was called election. Through ordination Jesus Christ calls the ordained one once for all to serve in his Church. In all Protestant Churches the liturgy of ordination was preceded by three introductory stages: designation, that is a ceremonial presentation of the candidate to the people – the liturgical congregation; examination – a series of questions asked according to a proper form; election – a chance to make objections to the candidate or the act of acceptance resulting from accepting him to the position. In Churches whose origin was in the Reformation the liturgy of ordination is offered on a Sunday during the service of the Church community and contains three elements: prayer to the Holy Spirit to make the candidate for the office able to fulfill his new tasks; putting hands on the candidate as a sign that the prayer for the Holy Spirit’s direction was heard; giving acceptance by the community, as a sign that the ordained person will be accepted by that community in the role of the herald of God’s word and the administrator of sacraments. Although the liturgies of ordination in particular Reformation Churches are differentiated, some common elements that always occur in them may be mentioned. Ordination is understood by Reformation Churches as an event whose character is at the same time religious and ecclesiastical, epicletic, communal and legal. Since the Apostolic times calling to a special office in the Church is done by putting hands on the candidate and a prayer by the community gathered at the service.Pozycja Święcenia diakonówPetryk, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The second typical edition of the Roman Pontifical published on 29 June, 1989 by the Congregation of Divine Cult (the Polish language version appeared in 1999) ranks consecration of deacons as the third, after consecration of the bishop and presbyters. A man who is consecrated as deacon receives an imperishable badge-character and special grace. Deacons are appointed for providing service, in obedience to the bishop. This service is performed in the Church community and is concerned with liturgy, word and love. In the history of the Church the functions of deacons underwent numerous changes, being more and more limited to liturgie acts. The liturgy of consecration in its basic outline is similar to the liturgy of consecration of the bishop and presbyters and it consists of the following stages: presentation of the candidates and choosing them by the bishop after reading the Gospel; after the homily: the candidates’ oaths, putting their hands in the bishop’s ones, invitation to pray, litany, the consecration prayer, putting on the stole and dalmatic, handing the Gospel, the kiss of peace. The most important changes in comparison with the former liturgy of consecration can be seen in the consecration prayer that defines God as the grace giver instead of the former formulation ‘giver of honours’; it also puts a greater emphasis on calling the deacons to service. Restoration of diaconate as a permanent stage in the Church hierarchy again broadens the range of deacons’ service in the Church community and may contribute to its development.Pozycja Kapłaństwo wspólne ludu BożegoPierskała, Rudolf (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Common priesthood of God’s people is made real and present in the Church within Christ’s three functions, that is: as burnt-offering of himself, as apostolic service of giving testimomy to other people and as royal self-control. Two dignities of God’s people: the royal one and the priestly one penetrate, complement and condition each other. The Lord allows all the members of the Church, all God’s people, to participate in his royal priesthood. It is a gift for every Christian, but at the same time it is a task, as it should be made real in everyday life, since a proper image of the Church and realization of its mission in the world depend on making the royal and ministerial priesthood real. Making priesthood real in liturgy demands a responsible preparation of liturgical celebration by the officiating priest and the participants, especially the ones who perform liturgical functions. The celebrant is especially responsible for preparing the celebration and distributing the liturgical functions. This is why priests should take constant care of all the people and teams responsible for celebrating the Holy Mass: the altar duty, the music duty and the order duty.Pozycja Duchowość kapłańskaAraszczuk, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Priesthood is the gift of love from God the Father, His Son Jesus Christ and the Holy Spirit. It is also the presbyter’s reply to God’s great love. For the man’s part, it is a process that occurs in the called one’s whole life. The process of the priest’s spirituality is a complex issue. It is connected with gradual development, at first human, and then Christian and priestly The beginning of this process falls on the seminary years and then it goes on throughout the priest’s whole life. Co-operation with the Holy Spirit should never be ended or stopped. The new riles of taking the holy orders remind that the sacrament of consecration, making the priest ontically similar to Christ, introduces him to the mystery of the unusual unification with God. Owing to that, on behalf of Jesus he may pronounce the words of transfiguration of bread into Flesh and of wine into Blood. Owing to the consecration by the Holy Spirit in the sacrament of consecration the priest’s spiritual life becomes marked, shaped and defined by attitudes and models of behaviour typical of Jesus Christ. The priest’s spirituality is enlivened and directed by the Holy Spirit. For this reason it aims at sainthood and at perfecting love. It should be understood as the whole of internal experience: of the feelings, thoughts and attitudes originated in the priest who in a conscious way experiences the personal relation to God.Pozycja Tożsamość i posługiwanie kapłana według „lex orandi” typicznego wydania obrzędów święceń z roku 1990 oraz jego polskiej edycji z roku 1999Czerwik, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Pozycja Święcenia biskupaNowak, Jacek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The article starts with a short historical outline of the issue and with a definition of the bishop, and then it discusses and in turn explains particular rites of the liturgy of the bishop’s consecration. First, the question of the choice of the day, when the conscration should be carried out, is discussed – in principle it should be a Sunday or a holiday, especially the feast of the Apostles. This is justified by its connection with the Apostolic and Pentecostal mystery. Next, presentation and choice of the elect is shown. Bishops, putting their hands on the elect, exercise their authority, always in unity with the Pope, who elects the new bishop. The elect’s oaths are concentrated on care for purity of the faith and its propagation as well as on unity with the college of bishops under the leadership of the Pope. The supplicatory litany shows the unification with the heavenly Church, since it is recited during the liturgy of the bishop’s consecration; it clearly stresses that the bishop is a guarantor of the Church’s unity. The essence of the sacrament, that is putting hands on the bishop and the consecration prayer, is presented in the Biblical context and in the context of the Tradition of the Church. The Gospel held over the elect’s head is a symbol of the Holy Spirit’s descent and of the bishop’s having it. The gesture refers to Luke 4, 18. The rite of anointing the head is explained by referring to the Constitution of the Church (no 26). Handing the Gospel points to the bishop’s responsibility for teaching in the Church. Putting on the ring signifies marriage to the Church, which was already explained by St Thomas Aquinas. Putting on the pallium, in the case of a metropolitan (a novelty in the current rites) is a symbol of unity with the Apostolic See. However, it seems that the information-jurisdiction part should not be placed in the liturgical formula, taking into consideration the fundamental liturgical norm: lex credendi – lex orandi. Also putting on the mitre connected with an appropriate formula is a novelty in the current pontifical. The symbolism of the mitre refers to Ex 28,36 and I Pet 5, 4. The crosier is a sign of the pastoral office (cf. Ps. 23, 4). The newly consecrated bishop, taking his place in the college of bishops receives a kiss of peace from particular bishops, which is a sign of joyful accepting him to their company The consecration rites (when the prayer after the Communion is over) end with a blessing given by the newly consecrated bishop. This act is not quite comprehensible, as at the end there is a general blessing, finishing the whole liturgy. Double blessing is contradictory to the Constitution on Liturgy no 34.Pozycja Kalendarium prac nad pierwszym i drugim wydaniem typicznym Pontyfikału Rzymskiego „De ordinatione” z 1968 i 1990 rokuStefański, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The rites of a bishop’s, priest’s and deacon’s ordinations binding until 1968 contained many ritual and textual elements, which to a considerable extent had retained the customs and concepts of how the sacrament was understood in the early Middle Ages. These rites failed to fully present the evangelical ministry towards the People of God; rather, they stressed the sacramental power over the People of God. Moreover, the accumulated symbolism of the previous rites of ordination, hardly understandable for the contemporary people, with numerous repetitions and allusions to the priesthood of the Old Testament, did not allow for an easy orientation as to what belongs to the essence of ordination, and what is merely an explanation or a matter of minor importance. In view of the pastoral significance of the rites of ordination for the life of the Church, they are first to have been revised by the Council for the Implementation of the Resolutions of the Constitution on the Liturgy (Consilium). This part of the Pontifical was published under the title De ordinatone diaconi, presbiteri et episcopi in 1968. This first, post-conciliar and reformed liturgical book was not free from some drawbacks. Therefore it called for further improvement of the previous book in the form of Editio typica altera published in 1990 under the title De ordinatone episcopi, presbyteroruin et diaconorum. The present study sought to trace the history, documentation, and editorial work of the post-conciliar and evolutionary stages by which the rites of ordination of deacons, priests, and bishops took shape.Pozycja Présence du Christ dans la liturgie. Actes du sixième colloque d’études historique, théologiques et canoniques sur le rite romain. Préface du cardinal Medina Estévez. Versailles – Novembre 2000. Versailles: Centre International d’Études Liturgique 2001 ss. 411.Krakowiak, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Pozycja Ks. Grzegorz Bereszyński. Reforma liturgiczna Soboru Watykańskiego II w Archidiecezji Warszawskiej 1963-1992. Warszawa: Centrum Duszpasterstwa Archidiecezji Warszawskiej 2000 (ss. 488).Głowa, Władysław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Pozycja Ks. Sławomir Adamczyk. Przygotowanie do małżeństwa w warunkach Kościoła w Polsce. Sandomierz: Wydawnictwo Diecezjalne 2001 ss. 384.Kopeć, Jerzy Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)