Ruch Biblijny i Liturgiczny, 2008, Tom 61, nr 3
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Pozycja Trochę bliżej… Ponowna odpowiedź Łukaszowi Niesiołowskiemu-SpanòWarzecha, Julian (Polskie Towarzystwo Teologiczne, 2008)Pozycja Celebracja liturgiczna po Soborze Watykańskim IISzczepaniec, Stanisław (Polskie Towarzystwo Teologiczne, 2008)Pozycja Celebracja Eucharystii – uroczystości jubileuszowe ks. prof. Stefana Koperka CRSławiński, Henryk (Polskie Towarzystwo Teologiczne, 2008)Pozycja Sprawozdanie prezesa Polskiego Towarzystwa Teologicznego za rok 2007Panuś, Kazimierz (Polskie Towarzystwo Teologiczne, 2008)Pozycja Niebo na ziemi. Próba charakterystyki liturgii wschodniejNowakowski, Przemysław (Polskie Towarzystwo Teologiczne, 2008)The main aim of this article is the general presentation and description of the eastern liturgy by emphasizing some of its characteristics different from the Latin one. The subject of the analysis was the Slavonic version of Byzantine rite which is better known in Poland and neighboring countries. The worship plays the leading role in the life of Eastern Churches. The liturgy is closely connected with teaching of the Church and it is also the source of theology. The East has never known the separation of spirituality, theology and ecclesiology from liturgy. The article presents some essential information about the Eucharist (called in the east the Divine Liturgy), the liturgy of the hours (the Divine Office), liturgical year and shows some differences in the celebration of the sacraments in comparison with the Latin practice. More important features of the eastern worship are the epiphanic, doxological, dynamic, anamnetical and eschatological ones. What strikes you about Eastern worship from the sociological point of view is its intimate union with culture and history of the local, national Church. From an external point of view the eastern liturgy is a synthesis of the arts and demonstrates a particular beauty. The liturgical action is not just a ceremony. It is an object of contemplation, an awesome vision, full of mystery. It is our participation in the liturgy of heaven, the implementation of the Kingdom of God on Earth. Therefore, the actual purpose of the liturgy is our communing with God.Pozycja Msza święta trydenckaMieczkowski, Janusz (Polskie Towarzystwo Teologiczne, 2008)After the Council of Trent the Holy Mass in the Catholic Church was celebrated in the uniform way. These are the most important features of this liturgy: emphasis on following all liturgical rules (instruction of the Missal) related to the place of holding the mass, garment, time, prayers, gestures, and the form of celebrating the holy Mass. The use of Latin was seen as the guarantee of the unity of Church and the purity of faith; one eucharistic prayer – the canon; saying some prayers quietly; directing the prayer to the east; singing the Gregorian chant; the perception of Eucharist as the Sacrifice of Christ; excluding the believers from the active participation in the Mass.Pozycja Eschatologiczna perspektywa biblijnego święta SukkotJędrzejewski, Sylwester (Polskie Towarzystwo Teologiczne, 2008)Sukkot is a festival that occurs in autumn and finishes the agricultural cycle of holidays in the Old Testament. It reflects divine care of his own people. In the eschatological texts of the Old Testament, the term “Sukkot” refers to a new, changed reality. Prophet Ezekiel recognizes only two holidays in eschatological times: Pesach and Sukkot. Zechariah leaves only one term “Sukkot” and connects it with a general concept of the conversion of all nations to God in Jerusalem. Jesus gives the eschatological significance to the meaning of Sukkot when he refers to himself in the texts of the New Testament (Mt 17: 1–8; 21: 1–9; 33–34; Mk 9: 2–8). In theological sense Jesus becomes “sukka” – “the shelter.” Eschatological meaning of Sukkot fulfills itself in a gift of salvation in Jesus and through Jesus. He becomes the climax of salvation. Jesus is the eschatological, ritual and theological meaning of shelter, water and light.Pozycja Historyk liturgii ks. dr hab. Józef Andrzej (Wacław) Boguniowski SDS (1933–2007)Bruździński, Andrzej (Polskie Towarzystwo Teologiczne, 2008)