Ruch Biblijny i Liturgiczny, 2011, Tom 64, nr 4
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Pozycja Pismo Święte w życiu i misji Kościoła. Międzynarodowy Kongres nt. adhortacji apostolskiej Verbum Domini (Rzym, 2–4 grudnia 2010)Wronka, Stanisław (Polskie Towarzystwo Teologiczne, 2011)Pozycja Historyczno-teologiczne podstawy teorii wydarzenia liturgicznego zorientowanej trynitarnieWoźniak, Robert J. (Polskie Towarzystwo Teologiczne, 2011)The object of present research is to develop some fundamental traces of the Trinitarian understanding of the Christian liturgy. The article attempts to point out to the fundamental coordinates of Trinitarian comprehension of the liturgy from the historical perspective. In order to do this, it traces the links between first formulations of Trinitarian faith and early development of the Christian liturgy. The argument starts with consideration of some new biblical approaches to the phenomena of early Christian cult seen in its theological (Christological and Trinitarian) constellation (Bauckham, Hurtado). After this preliminary biblical-theological inquiry, some fundamental patristic texts are taken into account. The last stage of investigation is presentation of Second Vatican Council’s account of the theology of liturgy which proofs itself to be openly Trinitarian.Pozycja Michał Wojciechowski, Etyka Biblii, Wydawnictwo WAM, Kraków 2009, 400 s.Dąbek, Tomasz Maria (Polskie Towarzystwo Teologiczne, 2011)Pozycja Prymat historyczności czytań hagiograficznych w księdze Liturgii godzin. Kwestie redakcyjneStefański, Jerzy (Polskie Towarzystwo Teologiczne, 2011)Nine groups, the largest number for any one liturgical book, were established among those in the first series for the reform of Roman Office, or “Breviary,” as it was designated. These groups, numbered as designed in the general plan, were Group 1, the calendar; Group 2, revision of the Psalter; Group 3, distribution of the psalms; Group 4, biblical readings of the Office; Group 5, patristic readings; Group 6, hagiographic readings; Group 7, hymns; Group 8, chants of the Office; Group 9, general structure of the Divine Office. Both members and relators of Group 6 approved six principles to govern the selection of hagiographic readings. The principles, as presented by Fr. Agostino Amore, relator of Group 6, were the following: (1) Legends are to be expunged altogether; (2) true “acts” are to be used if available; (3) if acts are not available, an exposition from the Fathers regarding the saint will be used, or (4) a writing of the saint, if available, will be presented; (5) for saints of the Middle Ages or of modern times, a new reading, historically true and spirituality profitable, will be provided; and (6) at the beginning of a reading, in the manner of a rubric and as related to the reading, will be put some chronological and biographical elements regarding the saint.Pozycja Spotkanie homiletów Arbeitsgemeinschaft für Homiletik (Monachium, 27–30 września 2010)Sławiński, Henryk (Polskie Towarzystwo Teologiczne, 2011)Pozycja Martino Signoretto, Metafora e didattica in Proverbi 1–9, Cittadella Editrice, Assisi 2006, 288 s. (Studi e ricerche. Sezione biblica)Wilk, Janusz (Polskie Towarzystwo Teologiczne, 2011)Pozycja Ruch Biblijny i Liturgiczny, 2011, Tom 64, nr 4, s. 374-375.Mieczkowski, Janusz; Superson, Jarosław A. (Polskie Towarzystwo Teologiczne, 2011)Pozycja IX Międzynarodowe Sympozjum Liturgiczne „Ars liturgica. L’arte a servizio della liturgia” (Monastero di Bose, 2–4 czerwca 2011)Mieczkowski, Janusz; Superson, Jarosław A. (Polskie Towarzystwo Teologiczne, 2011)Pozycja „Trzeba, abyś w Rzymie zaświadczył o Mnie” (Dz 23, 11b). Rzym w Dziejach ApostolskichPodeszwa, Paweł (Polskie Towarzystwo Teologiczne, 2011)The article focuses on the analysis of five texts from the Acts of the Apostles where the name Rome (18, 2; 19, 21; 23, 11; 28, 14. 16) is mentioned. The recurrence of the name of the Empire’s capital does not only constitute purely geographical information. This is because Rome has come to symbolize the mission of spreading the Good News being directed at all people regardless of their nationality or residence. Consequently, Rome is part of God’s “redeeming geography”, which has its beginning in Jerusalem (where salvation took place) and reaches all the corners of the globe. Paul’s mission between Jerusalem and Rome represents the Gospel leaving the Jewish world in order to reach the pagan world without excluding or neglecting anyone in the process. The Empire’s capital is also home to the continuation of the mission of Jesus himself as well as to bearing witness to Jesus’ Gospel in a courageous manner. Paul did not only bear witness to the Gospel through his teachings but also, a few years later, as a witness – martyr through his own blood shed in that very City. And just as thirty years earlier Jesus’ Gospel had taken roots in Jerusalem only to arrive in Rome, so then it radiate from Rome all over the world so that “the word of the Lord could continue to spread with influence and power” (Acts 19, 20).Pozycja Romano Penna, Le prime comunità cristiane. Persone, tempi, luoghi, forme, credenze, Carocci editore, Roma 2011, 310 s.Mrozek, Andrzej (Polskie Towarzystwo Teologiczne, 2011)Pozycja Sprawozdanie prezesa Polskiego Towarzystwa Teologicznego za rok 2010Panuś, Kazimierz (Polskie Towarzystwo Teologiczne, 2011)