Ruch Biblijny i Liturgiczny, 2009, Tom 62, nr 3

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/39206

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    Historia formularza mszalnego uroczystości Wszystkich Świętych
    Szczych, Jan (Polskie Towarzystwo Teologiczne, 2009)
    The cult of the saints had its beginning in the Christian ancient times. Since then it was transformed in its own celebrations in honour of All the Saints. The official liturgy of the feast-day of Omnium Sanctorum (All Saints) was stabilized in close relation to the development of collective worship of the saints in the West. The historical liturgical witnesses from the Middle Ages and of the Trident Council time demonstrate a progressive and very natural process of establishment the missal texts of this liturgical celebration. The form of some liturgical directions in the current Missale Romanum (Latin Missal), unchanged for ages, confirms the continuity and constancy of this celebration in the history of Catholic Church. These missal directions explicitly show the same idea of celebration and timeless meaning of the All Saints Solemnity.
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    Propozycja obrzędów Pierwszej Komunii Świętej dzieci w parafii
    Szczepański, Jan (Polskie Towarzystwo Teologiczne, 2009)
    The outline of the ceremony of the First Communion of children in the parochial church The article contains an outline for the ceremony of the First Communion of children in the parochial church. It is based on historical research investigating the ways of preparing children for the First Communion in the Catholic Church of Western Europe and in Poland. The goal of this article is to create a new, original concept of this ceremony in order to improve the participation of children and all the faithful in a better and deeper experience of the First Communion. The liturgy is meant to be easier to comprehend by the children. In the rites one of the ways of supporting those attempts will be through children’s gestures performed during the renewal of baptismal promises.
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    Świętowanie niedzieli przez udział w Eucharystii (panorama historyczna)
    Superson, Jarosław A. (Polskie Towarzystwo Teologiczne, 2009)
    Analyzing the heritage of Christianity, we see that since the very beginning, Sunday, the first day of the week, has always been the day of common Church gathering to celebrate the Eucharist. In the very beginning, as pointed by Tertullian, the celebration took place at night because of the precessions. Night or dawn gave more privacy and security. After the Edict of Milan it became a custom that a Mass should be celebrated after three o’clock, or at night, if they fell around so-called Quattro Tempora. In the middle ages it was believed that any time of the day is good to celebrate the Eucharist, but missa conventualis et sollemnis in hora Tertia. After the Council of Trent the time of the main Sunday Eucharist – summa – was determined by the bishop and in Poland it was at 10.00 AM. Often before this Mass was a Mass primaria celebrated. In the beginning of XX century the Code of Canon Law of 1917 stated that it was not allowed to celebrate a private Mass earlier than an hour before dawn or an hour after noon. For the solemnities that had its own vigil, the celebrations of the Eucharist took place in the evening. The purpose of that practice was to prepare for the celebration of the solemnity of the next day. Along with industrialization, introduction of different work shifts, persecution of the Church and other specific circumstances, it was allowed to celebrate Mass in the evening. This rule was especially visible during the Second World War and shortly after when the Sunday evening Mass was celebrated for the prisoners of war, those who were detained and foreigners. After the Church adapted the rule that the canonical hour for the Vespers would be called Vespers I, a discussion on the celebration of the Mass on Saturday evening started among the moral theologians. Participation in the Saturday evening Mass was supposed to satisfy the obligation of participation in the Sunday Mass and the holy days de praecepto. The Church recognized that there was a large group of the faithful who practiced sports and hunted on Sundays and that there was also an insufficient number of priests in some parishes. Therefore, so-called pre-holyday Mass was introduced to enable more participation in the Masses. The document Eucharisticum Mysterium of 1967 definitely recognized that the participation in Saturday vigil Mass satisfied the obligation of Sunday Mass participation. It was reconfirmed again by the Code of Canon Law in 1983 and by Dies Domini of John Paul II and the II Council of the Church of Poland.
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    Konferencja naukowa „Sprawowanie Wieczerzy Pańskiej w dzisiejszej Europie” (Warszawa, 21 kwietnia 2009)
    Superson, Jarosław A. (Polskie Towarzystwo Teologiczne, 2009)
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    Ks. Bogusław Nadolski, Ambona. Historia, znaczenie, symbolika, Wydawnictwo PETRUS, Kraków 2008, 114 s.
    Dąbek, Tomasz Maria (Polskie Towarzystwo Teologiczne, 2009)
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    Niedzielna suma
    Mieczkowski, Janusz (Polskie Towarzystwo Teologiczne, 2009)
    In the first centuries of Christianity the Holy Mass was celebrated once a day only, also on Sundays. From V century it became necessary to celebrate more Masses in the same day because communities expanded and their members weren’t able to participate together in  just one Holy Mass. The Main Mass (High Mass) usually was established between 9 and 11 in the morning.  This Mass offered for the parishioners was celebrated by a pastor very solemnly with festive singing. It had the best liturgical things, garments, aspersion and processions, along  with a sermon followed by special prayers for the dead.
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