Teologiczne Studia Siedleckie, 2015, R. 12

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/35997

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Kamienny jubileusz ks. prof. Kazimierza Matwiejuka
(Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2015)
Biblijna koncepcja świętości
Krawczyk, Roman (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2015)
The concept of holiness is a highly complex area connected with God’s mystery in particular, but also referring to worship, morality, objects and space. In this article, the author analyses the Old and New Testaments texts and also extends the biblical image of holiness by the views included in the Dead Sea Scrolls and rabbinic theology. The study is ended in conclusions drawn from the research.
Jedność communio Kościoła
Karwacki, Roman (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2015)
The concept of communion applied to the Church expresses the depth of the Mystery of the Church very well. The Church is a complex reality. Communio of the Church assumes a triple dimension: vertical communio with God, horizontal communio with people and Eucharistic, communio of the Body of Christ. Community between people is possible thanks to God the Father, who unites them through Jesus Christ in the Holy Spirit, so that they all become a community, the Church in the proper sense, communion.
Papież Paweł VI i nowe Ordo Missae (1969)
Krakowiak, Czesław (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2015)
The post-counciliar reform of the liturgy of Holy Mass began with publi cation of „Ordo Missae” in 1969. It was included in Missale Romanum by Paul VI in 1970. Both books were prepared by Consilium ad exsequen dam Consitutionem de sacra liturgia recte ordinandam appointed by Paul VI in January 1964. Prominent authorities on history of liturgy, theology and pastoral aspects were part of it. Ordo Missae was elaborated in Coetus X. It was consulted with bi shops during the (1st) Synod of Bishops in 1967. Paul VI accepted it. It is composed of three forms of the Eucharist celebration: mass with the faithful, concelebrated mass and mass with an altar server. Paul VI explained that the new Ordo Missae is the fruit of council reform and it expresses the concern of active participation of the faithful in liturgy. The utterances of Pope confirmed that Ordo Missae is consistent with lex credendi and the need of adjusting lex orandi of Church to indications of Vaticanum which is related to liturgical reform.
Codzienność, która stała się liturgią. Życie i działalność Cipriano Vagagginiego
Matczak, Bartłomiej (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2015)
Cipriano Vagaggini is listed among the greatest theologians of the twentieth century. Being all-round educated, familiar with the benedictine spi rituality and fascinated with the liturgy of the western and eastern church, he may be called a true renaissance man. His work is still a valid guideline to the research on the relationship between liturgy and theology. The fact that he was engaged in the aforementioned renewal of the liturgy is also the testament to his greatness. He was employed in the following commissions concerning the preliminary works as well as the works concluding the Second Vatican Council: De Mysterio sacrae Liturgiae eiusque relatione ad vitam Ecclesiae, De Sacramentis et Sacramentalibus and De liturgiae aptatione ad traditionem et ingenium populorum, Consilium ad exsequ endam Constitutionem de Sacra Liturgia. Furthermore, he worked on the new Ordo Missae, the lectionaries, the Eucharistic Prayers, the sacrament of confirmation and the sacramentals. The product of his activity is not only the many liturgical texts, but also a number of publications that.
Eucharystia celebracją ofiary paschalnej
Nowak, Jacek (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2015)
The content of the article refers to Passover in The Old Testament Times. It explains its ritual celebration. In Jesus Christ fulfilling of all figures of The Old Testament has happened. Paschal mystery of Embodied Son of God is included in Eucharist. His Last Supper with the Twelve Disciples on Maundy Thursday is a bound between The Old and New Testaments. It is The First Lord’s Supper at the same time.
Historyczny kontekst zaistnienia pozamszalnej pobożności eucharystycznej i formy jej wyrazu
Żądło, Andrzej (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2015)
The content of the article of the above title was developed and presented in three topics, divided into smaller sections. From each of these topics, the intention is to penetrate the various issues related to the occurrence and development of certain, often cultivated to this day, outside-of-Mass forms of Eucharistic piety. First, then, one points to the respect for the consecrated Eucharistic species, as well as the reasons for their retention after the Holy Mass and of the faithful taking the Eucharist into homes. In the second section, the article presents the circumstances of the coming into being, within the life of the Church, of the public worship of the Eucharist. While the third describes the public expressions of Eucharistic devotion that in appropriate circumstances came into existence in the Church and which are present still today.
Obraz biskupa we współczesnych księgach liturgicznych
Bartocha, Waldemar (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2015)
The article presents theological image of bishop that emerges from the analysis of modern liturgical books. Liturgical books just as a mirror reflect ecumenical council ecclesiology of the episcopate. Both introductions to books and the very ceremonies emphasize sacramental and collegiate character of Episcopal service. Integrality of pastoral mission of bishops is highlighted in renewed liturgy which develops in three characteristic threads: instructing, sanctifying and governance. In the trilogy mentioned above, the rule of perychoresis is applied in the service of episcopate, as all the three functions remain strictly interrelated and they interpenetrate, which is particularly visible on the level of liturgy. A bishop is not only the first diocese liturgist, but also a moderator of diocesan liturgical life and a mystagogue, who strives so that liturgical celebrations were an accurate reflection of the faith of the Church. By means of his manner of celebration and the testimony of his life he introduces the congregation entrusted into his pastoral care to the mysteries of Christ and the Church.
Teologiczna odnowa znaków w Eucharystii
Mateja, Erwin (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2015)
The history of the liturgy informs us that in the course of time the clarity of the signs, especially those that were created and introduced to the liturgy by people, lost their significance. Therefore on many occasions the Church spared no effort in the restoration of the liturgy following the principle that liturgia semper reformanda. The Constitution on the Liturgy, issued more then 50 years ago, is an expression of such an activity. The considerable time that has passed from the edition of this first conciliar document shows that much work has been achieved in this aspect of education. Both clergy and laity have a deeper understanding of the liturgy and the participation in it through use of the renewed theology of the liturgical signs. Therefore those efforts should be further developed; this paper has been planned as an attempt to enhance the process of theological understanding of the signs applied to the Eucharist. The first part of the paper deals with the problem of the sign-character of the person who celebrates the Eucharist. The second part focuses its attention on the significance of the place of celebration. The final part of the paper studies the theological significance of selected elements of the Mass.
Akt pokuty we współczesnym mszale
Kulbacki, Piotr (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2015)
Conducted research showed that there was a centuries-old tradition of penance initiation of the Eucharistic celebration, because it requires holiness of the priests and the faithful. Various forms of preparation played an important role, especially in the period preceding the frequent use of the sacrament of Penance. The pope’s liturgy had also an impact on the development of the introductory rites of the Mass. Development of act of repentance took place in the Middle Ages under the influence of numerous apology regarded as the prayers of the celebrant referring to his sinfulness and unworthiness. The act of penance beginning the Mass was finally defined as Confiteor in the Missal of Pius V. Missal of Paul VI has simplified the penitential rite, simultaneously also providing many variants for it. In addition, it has been exposed in the third edition of the Missal by introducing a new header „Actus paenitentialis”. The reform also enabled the replacement of an act of penance by other liturgical rites in order to prepare for proper participation in the Eucharist. This applies, in particular, to Asperges, celebrated to commemorate the baptism, which also was further emphasized in the last edition of the Missal.
Pocałunek pokoju w liturgii eucharystycznej i jego symbolika
Lijka, Kazimierz (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2015)
The writings of the early church fathers speak of the kiss of peace, which was already in the 2nd century part of the Eucharistic liturgy. It was a practice in Rome at the time of Justin Martyr. At the beginning of the 3rd century the kiss occurred immediately after the prayers that concluded the Liturgy of the Word. Both in the East and the West women and men were separated in the assemblies of the faithful, and the kiss of peace was given only by men to men and by women to women. Pope Innocent I insisted in 416 that the kiss of peace should take pla ce after the Eucharistic prayer. St. Augustine speaks that after the Lord’s Prayer the Christians embrace one another with the holy kiss. This is a sign of peace, „when your lips draw near to those of your brother”. The kiss of peace in the Christian liturgy was exchanged for several centuries mouth-to-mouth. By the time of Gregory the Great, this gesture was being seen as a natural preparation for Communion. By the 10th century the kiss of peace has assumed a hierarchical position in the liturgy. It began with the bishop and descended through the ranks of the clergy to laity in the congregation. It was a symbol of unity, reconciliation, peace, love and also a symbol of hierarchical power and precedence. About the thirteenth century the use of the instrumentum pacis, or osculatorium, was gradually introduced. This was a little plaque of metal, stone, ivory or wood, generally decorated, which was first brought to the altar for the celebrant to kiss and then taken to each member of the congregation. In the Tridentine Mass form of the Roman Rite, the sign of peace was given at Solemn Masses alone and was exchanged only among the clergy. The celebrant, placing his hands upon the arms of the deacon, presented his left cheek to the deacon’s left cheek. At the same time he pronounced the words Pax tecum; to which the deacon replied, Et cum spiritu tuo. The deacon then conveyd the salute to the subdeacon, who give the sign to any other members of the clergy present in choir dress. Since the Roman Missal of 1970, the sign of peace can be used at every Mass. It is exchanged between all present without prescribed order. Ac cording to the 3rd edition of the Missal (2002), one may say, The peace of the Lord be with you always, to which the response is Amen. By this gesture the faithful express to each other their ecclesial communion and mutual charity.
Wstawiennictwo Maryi w świetle euchologii wybranych sakramentarzy
Janiec, Zdzisław (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2015)
The article presents texts dealing with the intercession of Mary contained in the selected sacramentaries: Sacramentarium Gelasianum, Sacramenta rium Bergomense, Le sacramentaire Grégorien and Sacramentarium Veronese. The purpose of this article is to analyse euchological texts (opening prayers, prayers over the offerings, prefaces and prayers after Commu nion), contained in ancient liturgical books, in order to show in them the intercession of Mary. The results of research presented in the article revealed that the vast majority of sacramentaries treat of the intercession of Mary. This intercessory role is evident in different seasons of the liturgical year, and usually concerns Mary’s participation in the divine plan of salvation. Besides, the analysis of the presented texts has revealed that sacramentaries in the history of the Church used to serve as a material for composing liturgical books devoted to Mary.
Liturgiczny kult Pięciu Braci Męczenników w tradycji kamedułów polskich po soborze trydenckim
Pałęcki, Waldemar (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2015)
From the beginning of Christianity the saints occupy a very important pla ce in liturgy. Initially the cult had a local character and was concentrated around the saints’ graves. From the 4th century we can notice the increase and the meaning of the cult of saints. In many cases it had a common character. After the council of Trent the liturgical cult of saints was given a new impulse. In Poland the cult of saint Five Martyred Brothers, spiritual sons of saint Romuald (†1027), was included in the history of Camaldolese Hermits of Monte Corona. In 1663 a hermitage in Beniszew was established. From 1923 all communities of Camaldolese family honour Five Brothers on 12th of November.
Prace redakcyjne nad reformą okresu Wielkiego Postu
Konecki, Krzysztof (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2015)
The author presents the details of the editorial issues concerning the reform of the Season of Lent, which is the time of preparation for Easter. c are presented the essential changes that concern the structure, terminology, and the character of this time. The editorial works on the Season of Lent are focused on two particular issues: the exact composition of both the structure and the length as well as the description of its baptismal and penal character.
Teologia i liturgia. Teologiczna nauka o liturgii w niemieckim obszarze językowym. Geneza i założenia teoretyczne
Migut, Bogusław (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2015)
The present study initiates an in-depth reflection, a planned series of articles or a proper book concerning the position of liturgy in theology. It would be inappropriate to start such a subject from theology other than the German one, which had its origin in the liturgical movement. The homeland of the liturgical movement was, undoubtedly, France and later on Belgium. However, in none of the language areas it had such an intellectual foundation as in Germany and Austria. From the very outset the study of liturgy developed here into three directions, but the first two of them usually occurred alongside. The first approach is called the theological and historical study of liturgy, the second one is theological and systematic study of liturgy. The third approach consisted in pastoral liturgics. After the analysis of theoretical assumptions of the mutual link between theology and liturgy and the presentation of the teaching of the Second Vatican Council concerning the focal position of the study of liturgy in theology, there were presented the origins and main objectives of an independent theological discipline (Liturgiewissenschaft) emerging in the German language area and focused on liturgy. Two main trends of the developing discipline were displayed. The first of them is the systematic study of liturgy, created by Odo Casel OSB, and Romano Guardini. The second trend, which stems from the significance of liturgy for the Christian life, is theological and pastoral study of liturgy (Pastoralliturgik). Athanasius Wintersig OSB (1900-1942) is considered to be the creator of this approach.
Wokół teologicznego sensu liturgii: przełamywanie stereotypów
Brzeziński, Daniel (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2015)
A reduced or even wrong perception and understanding of the sacred liturgy of the Mystical Body of Christ belongs to the most frequent stereotypes referring to the reality of the Church. A stereotypical perception of liturgy – almost exclusively in spiritual and psychological, ceremonial and aesthetic or at most cultural and laudative categories has numerous reasons. One of them, in case of the lay faithful, is undoubtedly a lack of deeper teaching and appropriate homiletic and catechetic presentation by theologians and priests. Unfortunately, some theologians who are not liturgists yield to the reduced understanding of liturgy. It appears that they do not see the fact that the aim and essence of Christian liturgy, apart from its cult dimension, is the real presence hic et nunc of the Mystery of Christ and the whole history of salvation in mysterio. The article demonstrates the contribution of the pioneers of the liturgical movement, such as Pius XII and Odo Casel, to the proper understanding of Christian liturgy and the process of evolutionary overcoming this stereotypical understanding of the essence of the Church’s liturgy.
Miejsce liturgii w obszarach nowej ewangelizacji na podstawie adhortacji „Evangelii gaudium”
Araszczuk, Stanisław (Wyższe Seminarium Duchowne Diecezji Siedleckiej im. Jana Pawła II, 2015)
New evangelization concerns the whole life of the Church. It is carried out in three principal areas. The first of them is the area of ordinary pastoral ministry. It involves the faithful who preserve a deep and sincere faith, expressing it in different ways, but seldom taking part in worship. The main objective of this kind of pastoral ministry is the spiritual growth of the believers, which enables them to increasingly better respond to God’s love with their whole lives. The second area includes people who have been baptized but nevertheless do not live in accordance with the requirements of baptism, are not whole-hearted members of the Church, and no longer experience the consolation offered by faith. The third area revolves around the evangelization of these who do not know Jesus Christ or have always rejected him. Many of such people, yearning to see God’s face, secretly seek Him, even in countries with ancient Christian traditions. In all of the abovementioned areas liturgy is of significant importance. Evangelization in the Church needs liturgy, which is not only a human activity, but also a meeting with God leading to contemplation and deepening of our friendship with Him. Without liturgy, the profession of faith would be ineffective.

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