Roczniki Liturgiczno-Homiletyczne

List Arcybiskupa Józefa Życińskiego Wielkiego Kanclerza KUL

Józef Życiński — 2021-02-08

List Dziekana Wydziału Teologii KUL

Mirosław Kalinowski — 2021-02-10

Życie i działalność dydaktyczno-naukowa ks. prof. dra hab. Czesława Krakowiaka

Bogusław Migut — 2021-02-10

Spis publikacji ks. prof. dra hab. Czesława Krakowiaka

Bogusław Migut — 2021-02-10

Structure and Theology of the Prayer of Consecration of Church and Altar

Stanisław Araszczuk — 2021-02-10

Before a church is ready for liturgical purposes, it should be consecrated by a bishop. In Christian antiquity this rite consisted in bringing in the relics of a saint martyr and saying the first Holy Mass. In later centuries the rites of church’s dedication were enriched by many new elements.

A church, as a visible building, is a special sign of the People of God that is on its pilgrimage on earth and is an image of the community in heaven. Each church that is supposed to be consecrated should have a title. A bishop is the proper steward of the rite of consecration, and the day of consecration is usually Sunday, as then the congregation is more numerous. First there is a solemn prayer of consecration. The introduction to liturgical books confers on it the following meaning: “The Eucharist is the most important and in the only necessary rite of consecration. In line, however, with the common custom of the Eastern and Western Church a special prayer is said that expresses the intention to consecrate the church to the Lord for good and to entreat His blessing” (Ordo dedicationis ecclesiae et altaris II 15). The prayer is therefore the declaration of the will of the whole people announced by the bishop, and it is a request of blessing and sanctification.

It is a new composition that contains two previous consecration prayers, one for the church and one for altar. Thus the inalienable relationship between church and alter is stressed. The editors have shown in it also the classical structure of prayer, poetic power, doctrinal richness, biblical and patristic inspirations. The prayer of consecration expresses the will of the local community that this place become a place where to celebrate holy mysteries, and also mobilize people to contemplation and life in accord with evangelical justice.

The Meaning of the Term Mysterium in the Theological-Liturgical Reflection

Stanisław Dyk — 2021-02-10

The Christian tradition and Liturgy have combined the term mysterium with the event of Jesus Christ. The very concept of mysterium is fairly often translated into Polish as “tajemnica” (“secret,”) therefore it may be taken to mean as some mysterious knowledge, a fact that in relation to Jesus could denote only His teaching not accessible and understandable to all. With this understanding of the term mysterium in mind, Christianity may easily be reduced to a worldview or moral system. It is therefore important to accurately understand the very concept of mysterium and evolution the word has gone through in the theological and liturgical reflection. The term mysterium, derived from Greek culture, was first borrowed by Christianity in as early as the New Testament it served to explain the plans of God’s will and the salvific works of God made in Jesus Christ. In the theology of Church Fathers this term fairly quickly becomes central, be means of which the Fathers defined the whole phenomenon of God’s salvation in Christ and the Church, especially in its acts of worship. They used it also to mark the greatness of God’s works of salvation and their inscrutable character (cf. Eph 3:8). Contemporary theologians and the magisterium of the Church have assumed this concept to illustrate the salvific work of Christ, His proclamation and actualization in the worship of the Church, in the whole activity of the Church, and in Christians’ daily life. Christ’s mysterium and mysteria are not therefore His mysterious teaching, but a salvific work that call for being accepted in faith. Such remarks are especially important for the preacher whose task is to lead the faithful to participation in the salvific mysteria of Christ actualized in the Liturgy, and in the mystic and existential unity with Him.

Liturgia biskupia Wielkiego Czwartku w wawelskich ceremoniałach z XVI wieku

Szymon Fedorowicz — 2021-02-10

[Abstrakt tylko w j. francuskim / Abstract only in French]

La liturgie épiscopale du Jeudi Saint dans les cérémonials du Wawel du XVI^e siècle

Pendant des années dans les églises catholiques, on a célébré uniquement une seule messe le Jeudi Saint, qui a été une commémoration liturgique de la Cène. Lorsqu’elle fut célébrée dans la cathédrale par un évêque, les rites des bénédictions de l’huile des malades, celle des catéchumènes et du saint chrême devenaient sa partie intégrale. La liturgie de ce jour, que nous présentons ici, fut célébrée dans la cathédrale de Cracovie à la première moitié du XVI^e siècle. Les deux manuscrits liturgiques de cette époque gardés dans l’archive cathédrale en témoignent. Ces livres contiennent le déroulement de la liturgie épiscopale du Jeudi Saint. Même si c’était la messe de la Cène du Seigneur, toute la cérémonie mettait un accent rituel plus sur la bénédiction de ces trois huiles que sur l’idée du Cénacle. Bien que le thème de la Cène fut évoqué par les lectures bibliques, par les formules du Canon et les antiennes pour les psaumes des vêpres, les rites de bénédictions ont dominé sur le déroulement de toute la liturgie. C’était la conséquence de leur élargissement, et d’engagement d’un grand nombre des personnes de services, et aussi d’attachement de plus grande importance à l’action sacramentelle qu’au saisissement du mystère en catégories de l’histoire du salut.

The Teaching of the Church on the Holy Scripture and Tradition as the Source Of Preaching

Władysław Głowa — 2021-02-10

This paper consists of three parts. In the first part the Holy Scripture and Tradition are presented as one source of Revelation, in the second part they are shown in the life of the Church, and in the third part as the first source for preaching. The latter question brings forth both the Church’s clear statements on it (as contained in the definition of homily and sermon, in their structure and purpose), and in indirect statements

The Liturgy is a Living Catechesis

Piotr Goliszek — 2021-02-10

The Liturgy is a community between God and man. During a liturgical celebration, man experiences an encounter with the Person of Christ. It is a personal encounter, that is, a real encounter. The Liturgy makes present the whole Person of Christ, His life, words and acts. It makes present the history of salvation, in particular the Paschal Mystery of Christ, that is His passion, death, funeral, resurrection, and ascension, and the outpouring of the Holy Spirit. The Holy Spirit that revived Christ at resurrection in the Liturgy makes present His salvific work, makes it alive and actual. Jesus Christ present in the Liturgy through the enlivening action of the Holy Spirit saves, arouses faith and sets man free to be a child of God. Thus man receives a gift of new life through personal unity with the Father through Christ in the Holy Spirit. In the Liturgy, Jesus Christ in collaboration with the Holy Spirit reveals, meets man, and leads to communion and unity with the whole community of the Holy Trinity. Here emerges the purpose of the Liturgy, which is identical with superior purpose of religious instruction (catechesis). Both the Liturgy and catechesis seek to lead their participant to communion and intimacy with Jesus Christ. He leads to unity with the Father in the Holy Spirit. This personalistic character of the Liturgy makes it the place of living catechesis. The Liturgy expresses faith, communicates faith and shapes it. The whole Liturgy contains Catholic faith and confesses this faith through celebration. The Liturgy is not a learned knowledge of faith, it does not explain concepts, it is not a theological tract or an interpretation, but its catechetic character is expressed in the fact that it makes faith and leads to an existential encounter with God. In this sense the Liturgy is a living and dynamic catechesis, it has a personal and educational character. In religious instruction that is taking place in the Liturgy God Himself speaks, gives instructions saves, and brings up man to full humanity.

At the sick bed

Jerzy Grześkowiak — 2021-02-10

[Abstrakt tylko w j. niemieckim / Abstract only in German]

Am Krankenbett

Jede ernste Krankheit verändert die Lebenseinstellung des Patienten und führt zu einer tiefen Krise bei ihm und oft auch bei seinen Angehörigen. Christliche Seelsorge geschieht im Auftrag Jesu Christi. Wie kann der Seelsorger, insbesondere der Krankenhausseelsorger, Wünsche, Bedürfnisse und Aufträge der Kranken erkennen, zu denen er kommt – im Krankenhaus meist unbekannt, oft ungerufen? Wer ist er in den Augen des Patienten? Welcher Art Helfer kann er ihnen werden? Wie kann er ihnen im Leid beistehen, ihre geistlichen Bedürfnisse aufnehmen, sie begleiten?

Dieser Aufsatz möchte den Krankenseelsorgern Anregungen geben, über ihre Patientenbeziehungen, ihre Erfahrungen mit sich selbst und ihre Aufgaben den Kranken gegenüber nachzudenken. Er betrachtet die seelischen und religiösen Vorgänge in der Zeit der Krankheit und die theologischen und psychologischen Aspekte der pastoralen Praxis.

Es wurden hier vor allem die Themen dargestellt, die fast immer beim Krankenbesuch angesprochen werden, egal wo die Kranken leiden, im Krankenhaus oder daheim. Bei der Begegnung mit den schwer kranken Patienten wird man immer mit den bohrenden Fragen konfrontiert: „Warum Leid? Warum gerade ich? Wo bleibt Gott im Leid dieser Welt?“ Der Autor versucht eine christliche Antwort aus der Sicht der heutigen Theologie zu geben: Leid ist der Preis der Freiheit und der Liebe. Gott hat durch die Menschwerdung seines Sohnes sich selbst in das Leid begeben und damit die Menschen und das Leid erlöst. So wurde die Frage nach dem „Warum“ auf die Frage nach dem „Wozu“ des Leidens hin geöffnet (Teil I).

Im Verhalten des Seelsorgers am Krankenbett ist eine Orientierung am Leben und an der Lehre Jesu entscheidend. Er hat die damalige Tragik der Krankheit überwunden und hat sich den Kranken und Leidenden vorbehaltlos zugewendet, ihrer mit Liebe angenommen und viele von ihnen geheilt. Die Heilung der Kranken und die Verkündigung des Reiches Gottes gehören bei Jesus eng zusammen. Jesus hat sich auch mit den Kranken identifiziert (Mt 25,36) und damit seinen Jüngern gezeigt, dass Krankheit Solidarität und Liebe erfordert (Teil II).

Teil III schildert die Hauptaufgaben des Krankenseelsorgers, zu denen gehören: – Kranke ohne missionarische Absicht besuchen und sie „auf der gleichen Augenhöhe“ begleiten; – aufmerksam zuzuhören; – sie trösten und ihnen Zuspruch geben; – ihnen bewusst machen, dass das Leid die Teilhabe am Leiden und am Erlösungswerk Christi ist; – mit Kranken und für die Kranken beten.

Die höchste Stufe der Krankenseelsorge, d.h. die Sakramentenspendung (Versöhnung, Krankensalbung, Hl. Kommunion und Eucharistie mit den Kranken) wurden im Artikel wegen des Platzmangels bewusst ausgeklammert. Das fundamentale Prinzip beim Krankenbesuch ist: Ich gehe zum Kranken, nicht um ihm Christus zu bringen; Jesus ist schon da – in ihm, in seinem Leid.

Mary as the Pattern of Participation in the Holy Mass

Zdzisław Janiec — 2021-02-10

This paper shows Mary as the pattern of participation in the Holy Mass. Mary as “the Woman of the Eucharist” not only is present in the Liturgy and in liturgical texts (most often by way of mentioning), but her presence is mystical and spiritual. Thus Mary’s example rears the participants of the Mass how to become the people of the Eucharist. Special formative moments are the following: Mary’s attitude towards the word of God proclaimed at the Mass, prayer of the faithful, preparations of the gifts, worship of God, fellow offering at the Mass, and during the Communion. Mary therefore helps a conscious, full, and fruitfull participation in the Holy Mass in the spirit of the Second Vatican Council.

Catechesis before Confirmation for Persons with Intellectual Disability

Andrzej Kiciński — 2021-02-10

Polish catechists reject two opposing attitudes as follows: the first assumption suggesting, that persons with intellectual disability should achieve the same level of awareness and knowledge, as other fit and able baptised persons; the second assumption suggesting, that it is not at all possible to catechise persons with intellectual disability. The primary assumption of the concept of catechesis is, that persons with intellectual disability should be provided with possibility to familiarise with the mystery of Jesus Christ. Polish catechists emphasize the difficulty to evaluate accurately the degree of psychological or intellectual capabilities of persons with intellectual disability. Moreover, it is difficult to establish what communication capabilities those persons possess. That is why it is hard (or even completely impossible) to evaluate spiritual capabilities of persons with intellectual disability, in particular regarding persons with profound intellectual disability. In fact, nothing will happen automatically in catechesis for persons with intellectual disability. Thus, patience and stressing the most essential matters are of significant importance while preparing persons with intellectual disability for receiving sacraments. Focussing attention on the basic issues of Christianity does not involve rejection of other elements of evangelical message.

Post-conciliar Reform of the Roman Calendar. Selected Editorial Issues

Krzysztof Konecki — 2021-02-10

[Abstrakt tylko w j. włoskim / Abstract only in Italian]

La riforma postconciliare del Calendario romano

Il Concilio Vaticano II nella Costituzione sulla liturgia dispone che si proceda alla riforma dell’Anno liturgico, il che comporta la previa riforma del calendario. Infatti nel 1969, prima di procedere alla pubblicazione del nuovo Breviario e del nuovo Messale, Paolo VI promulgò il Calendario romano generale, riformato in applicazione ai decreti del Vaticano II. Per questo il gruppo di studio, a cui venne demandato il compito della sua revisione, fu posto all’inizio di tutta l’organizzazione tecnica del «Consilium» contrassegnato col n. 1. Le linee programmatiche per la revisione del Calendario sono consegnate nel capitolo V della Costituzione. L’autore del artico ci parla di alcuni criteri che hanno guidato il lavoro della revisione del nuovo Calendario. Per Temporale il nuovo Calendario romano mette in luce più viva il mistero pasquale di Cristo. Invece Sanctorale è stato organizzato secondo i seguenti criteri: i cambiamenti di data, l’universalità della Chiesa e quindi della sua santità e l’eliminazione delle feste di devozione.

Faith in the Life and Activity of St. Maximilian Kolbe in the Light of Polish Bishops’ Sermons

Ignacy Kosman — 2021-02-10

The preaching of Polish bishops on the manifestation of faith in St. Maximilian Kolbe embraces the whole of the question in the light of the Second Vatican Council. It shows how faith can be understood as a factor forming Christian life. In this sense Fr. Kolbe appears to be a personal pattern of the believer, who understands faith as a special encounter of grace and human effort. Faith of this kind embraces the whole man: it combines obedience with freedom, reason with the heart. It is characterized by dynamism and vividness, both in the personal and ecclesial dimension. The ecclesial character of faith constitutes its origin and end. The important elements of a living faith are the following: prayer suffering, and offering. Their source is love, upon which each human trust is grounded. Love makes the practice of faith to grow up to heroism. In St. Maximilian the act of faith bore a strong Marian mark. It is for Her, for the Immaculate, that he lived, worked, and died. His Niepokalanów, the publishing house, Militia of the Immaculata, missions and Auschwitz were the indicators of his apostolical and evangelizational activity. They made up the essence of living by faith and living in faith. He died as he believed. Indeed, St. Maximilian Kolbe’s life and activity anticipated the contemporary teaching of the Magisterium, both in the aspect of his personal sanctification and missionary commitment. In this sense Fr. Kolbe outdistanced his epoch and the Church. He had no fear of the media. In his hands they became modern tools of pastoral work with which he sought to win the world for Christ.

In the World, But Not of the World: A Catechumen’s Way Toward the World

Piotr Kulbacki — 2021-02-10

This paper seeks to answer the question about the basic formation of a candidate for baptism. This formation is supposed to drive him away from non-Christian customs and change his lifestyle. The point is whether it might lead to isolation from apostolical commitment in the world. Is the experience of receiving someone into the fellowship of brothers and sisters that obtain salvation concentrated on building one’s own fellowship, or else it becomes a source of fertile pro-existence towards the world as modelled on Christ?

Since the way of Christian initiation is strictly connected with the rejection of current non- Christian lifestyle and valuing, the neophyte may be tempted to isolate himself from the evil world and close himself within his Christian fellowship. On the basis of an analysis of particular rites of Christian initiation of adults it has been demonstrated that the catechumen on the one hand is called upon to throw off the world and the works of darkness, and on the other hand the Church calls upon him to disinterested commitment on behalf of the transformation of the world. The Church does not form a closed fellowship. Through the Liturgy, listening to the word of God, prayer, blessing and exorcisms the catechumen receives respective help.

Theology of signs and positions in the rite of exposition and adoration of the Blessed Sacrament

Dariusz Kwiatkowski — 2021-02-10

[Abstrakt tylko w j. włoskim / Abstract only in Italian]

Il significato teologico dei segni, gesti e posizioni nel rito dell’esposizione e dell’adorazione del Santissimo Sacramento

Il culto eucaristico non si limita solamente alla celebrazione della S. Messa, ma va oltre la stessa celebrazione del Sacrificio Eucaristico e riempie tutta la vita della Chiesa. La partecipazione nel Mistero dell’Eucaristia costituisce il più gran tesoro per i discepoli di Cristo. Il buon culto eucaristico dipende dalla consapevolezza della triplice dimensione del Sacramento dell’Eucaristia quale l’offerta, banchetto e la presenza e dal giusto equilibrio tra di loro.

L’adorazione e l’esposizione del Santissimo Sacramento sono le più importanti forme del culto dell’Eucaristia, oltre alla stessa celebrazione della S. Messa. Il rinnovato rito dell’esposizione e dell’adorazione di Cristo, presente nell’Eucaristia, è ricco di segni, gesti e posizioni liturgici. L’uomo che adora Cristo vuole farlo in vari modi, esprimendo così il suo grande amore per il Salvatore, presente nel segno del pane. L’articolo spiega il significato teologico dei segni, gesti e posizioni liturgici adoperati nel rito, che è stato rinnovato dopo il Concilio Vaticano II. Nella suddetta esposizione sono stati sottolineati i seguenti temi: il Pane Eucaristico, il tabernacolo, l’ostensorio, l’incenso, le candele, la posizione in piedi e in ginocchio.

Il rito dell’esposizione e dell’adorazione del Santissimo Sacramento, grazie alla ricchezza di vari segni, posizioni e gesti, aiuta il credente a vivere profondamente ed intimamente la presenza di Cristo nel segno del Pane. Il segno liturgico diventa importante quando è correttamente capito e poi interpretato. La simbologia dei singoli segni, posizioni e gesti – adoperati nel rito – porta i credenti alla stessa persona di Cristo. In questo modo Lui diventa vicino al suo popolo nel segno del Pane. Tutti segni liturgici del rito indicano la Sua vera e reale presenza che conduce l’uomo a contemplare l’amore di Dio che si rivela nei semplici e leggibili segni. Questa presenza, inoltre, predispone l’uomo per la preghiera dell’adorazione e del ringraziamento, dal quale nasce anche umile richiesta e fiducia nell’infinito amore di Dio, rivelato nel Gesù Cristo.

Nell’analisi dei singoli segni, posizioni e gesti, che fanno parte del suddetto rito, ci colpisce la loro semplicità e chiarezza. Non troviamo in esso le cose inutili o superficiali, ma che tutti elementi portano a Cristo, presente nel Pane, e per questo il rito dell’adorazione aiuta la comunità, radunata intorno a Cristo, nel raccoglimento e nella preghiera.

The Baptism Service in the Church of England

Paweł Maciaszek — 2021-02-10

In the Church of England baptism must always be administered with water in the name of the blessed Trinity, according to Jesus Christ’s command (Mt 28,19). As regards the effect of this sacrament marks a person’s new birth into God’s kingdom. It is a death to sin and comprehends gifts that by nature people cannot have. In it they are regenerated and made members of Christ and children of God. Baptism is something that happens to someone on the outside (being dipped in or sprinkled with water) as a symbol or sign of something happening on the inside (repentance, forgiveness and the gift of the Holy Spirit). The baptism of baby or an adult is a sign of the profound spiritual change which takes place when someone becomes a Christians. This is why this sacrament is celebrated as such an important event in the life of the Church.

There are two basic types of baptism service in the Church of England. There are baptism services that follow the order of service in the Book of Common Prayer of 1662 and there are those that follow the orders of service in Common Worship that were authorised for use from 1998. In spite of the differences there are a number of core elements that can be seen in the orders of service in both the Book of Common Prayer and Common Worship, elements that are central to Christian baptism and that can be found in services of baptism from very early time. In the case of the Common Worship services there is the option for additional elements, which are also practices that go back to the early days of the Church.

In the Anglican Churches godparents agree to take on three special responsibilities; to pray for the child, to set him a good example and to teach him. The Church expect parents and godparents to play their part in introducing the child to Christianity. Those who are older when they are baptized have sponsors rather than Godparents. The role of the sponsor is not to speak for the person being baptized, but to formally present them for baptism and to help them in their growth as Christians after they have been baptised.

The Liturgical Year Actualises the Mystery of Christ

Bogusław Migut — 2021-02-10

The Liturgical year actualises the mystery of Christ. This follows from the divine and human nature of Jesus Christ, and at the same time from His mysterious being. Jesus Christ is the mysterium of God. In His, starting from the mysterium of incarnation, through particular mysteria of his life on earth up to the paschal mysterium, God saved humankind and revealed His unity in the Trinity. The mysterium of salvation that is combined with the internal life of the Holy Trinity. It is continued in the Church and for the Church. This continuation takes place in two ways: preaching – preaching the mysterium of Christ and its sacramental actualisation. The Liturgical year is a concrete context of celebration, and it is itself a celebration of the whole of the mysterium of Christ (the sacrament or else the sacramentale of the liturgical year) in reference to the longer period of man’s life. Its centre is the paschal mysterium of Christ. The Eucharist is an important tie of the liturgical year. It constitutes not only the centre of celebrations in the liturgical year, but its theological contents are, so to say, repeated all over the liturgical year. The liturgical year combines in itself preaching the mysterium of Christ (the Gospel) and its sacramental actualisation. It confers on the preaching of the word of God a more profound sacramental dimension – the actualisation of salvific events.

Diaconal Dimension of Liturgy, i.e. the Openness to Problems of World

Bogusław Nadolski — 2021-02-10

Public theology, which first appeared in the United States of America at the end of the 20^th century, presents a certain challenge also for the liturgy. In this article the author addresses the “diaconisation” of the liturgy, pointing to the reasons, which authorize for the use in the liturgy aspects of public theology, which emphasize the characteristic elements of the liturgy, as a rich cultural inspiration for society in an extremely direct perspective for progression, recalling to mind the richness of the Eucharistic mystery by which ars celebrandi and ars praesidendi should increase sensitivity and better motivate the participants in the liturgy to a greater love for the community.

Liturgia jako pieśń nowa ku czci Pana

Władysław Nowak — 2021-02-10

[Abstrakt tylko w j. włoskim / Abstract only in Italian]

Liturgia come un canto nuovo in onore del Signore

Figlio di Dio che nell’eternità pronunciò il canto di lode in onore del Padre nei cieli, tramite l’incarnazione ha portato questo canto sulla terra. Tutta la sua vita e tutte le sue opere erano un unico inno di lode in onore di Dio Padre. Il sacrificio della croce e la risurrezione erano un culmine di questa adorazione. Gesù Cristo, assumendo la natura umana ha introdotto in questo esilio terrestre questo inno che risona nella dimora celeste del Regno di Dio per tutti i secoli. La Chiesa, insieme al suo fondatore Gesù Cristo, come il suo Corpo Mistico, unita mediante lo Spirito Santo, celebra la liturgia e benedice Dio Padre per tutti i suoi doni. Nella liturgia terrestre proclamiamo, insieme alla schiera degli spiriti celesti, davanti al cospetto del Signore, l’inno di lode, il nuovo canto di lode. Nel mistero del Cristo «Canto nuovo» elogia la sua morte e la sua risurrezione e nello stesso tempo proclama al mondo intero l’opera di Dio. Un canto nuovo di lode in onore del Signore è la liturgia, in particolare l’Eucaristia, i sacramenti, l’anno liturgico, i sacramentali, insieme all’attività del cristiano di cui la vita è una sequela del mistero pasquale del Cristo. Là dove l’uomo glorifica Dio una parola sola non basta. Il dialogo con Dio trascende i limiti del linguaggio umano, per questo nella sua essenza ha bisogno dell’aiuto della musica, del canto e delle voci della creatura espresse dai suoni degli strumenti. La musica e il canto nella liturgia sono un segno che annuncia un canto nuovo in onore del Signore proclamato dalla Chiesa fino alla parusia del Signore.

Rękopisy liturgiczne biblioteki Kamedułów w Bieniszewie. Materiały do studiów źródeł liturgicznych

Waldemar Pałęcki — 2021-02-10

[Abstrakt tylko w j. niemieckim / Abstract only in German]

Die liturgischen Manuskripte der Bibliothek der Kamaldulenser in Bieniszew. Die Materialien für Studien von den liturgischen Quellen

Die liturgischen Quellen der Ordensgemeinschaften gehören zu den unerlässlichen Elementen der Forschungen über die Liturgie in Polen. Zu den wichtigsten Orten, in denen Gottesdienst bis heute gefeiert wird, gehört das Kloster der Kamaldulenser in Bieniszew, das neben Konin in Mittelpolen steht. Dieser Ort, der mit der polnischen Eigenstaatlichkeit verbunden ist, hat eine große Rolle vom XVII Jahrhundert bis heute gespielt, als Ort der Kontemplation und des Gebetes. Die erhaltenen liturgischen Manuskripte in dieser Einsiedelei sind der Gegenstand von dieser wissenschaftlichen Arbeit.

Die zwei vorgestellten liturgischen Manuskripte aus der Bibliothek der Kamaldulenser in Bieniszew: Manuale de Benedictionibus. Eremus Bieniszewski 1780 und Devotionale ab diversis Eremitis compositum ab anno 1710-1820 etiam in diversis Eremis, obwohl sie aus dem XVIII Jahrhundert stammen, sind der wichtigste Beitrag für Erkennung der Liturgie in Polen nach dem tridentinischen Konzil. Sie entstanden für den internen Gebrauch der Einsiedler in ihrem Kloster. Das Charakteristikum ist, dass sich neben den liturgischen Texten auch die privaten Gebete der Eremiten dort befinden. Diese sind die Widerspiegelung, nicht nur der kamaldulenser Spiritualität, sondern auch der Tendenzen des achtzehnten Jahrhunderts. Bemerkenswert ist, das in den Manuskripten nicht nur die lateinischen Texte sind, sondern auch Schriften in der polnischen Sprache aufscheinen. Dieses ist ein Hinweis auf die Poloniesirrung der Liturgie im XVIII Jahrhundert.

In den besprochenen Quellen befinden sich die Texte, die oft im Leben der Einsiedler benutzt wurden. Durch 110 Jahre wurden die Manuskripte immer wieder ergänzt. Das Aufzeigen der verschiedenen kompilierten Teile, die zusammengebunden sind und eine eigene Paginierung haben, hat viel Zeit in Anspruch genommen. Im anschließenden Kodex bemerkte man mehrere Abschreiber, denn die verschiedene Handschriften zeigen dieses. Der Gebrauch der Karten zeigt die Suggestion dass die Manuskripte Anwendung im gemeinschaftlichen Leben gefunden haben. Der Mangel der Illumination, der schlechte Einband, das sind die Kennzeichen der Einfachheit vom Leben in der Einsiedelei. Die Karten mit den Texten vom Krankensegen und mit den privaten Gebeten sind mehr abgegriffen und sind daher ein Zeichen, dass diese öfter benutzt wurden.

Bishop Marian Fulman (1918-1945) as a Promoter of Liturgical Life in the Lublin Diocese

Piotr Petryk — 2021-02-10

This paper shows the activity of Bishop Marian Fulman as a promoter of the Liturgy and various forms of popular piety. He was appointed Bishop of Lublin in 1918. Bishop Fulman reorganized the network of deaneries and parishes. He erected seven new deaneries and eightysix parishes. Through his legal and pastoral activity he contributed to organization and development of the ministry to God. He introduced the practice of systematic teaching of catechism on each Sunday. He was concerned about the development of Eucharistic life, introduced two Holy Masses on Sundays and holidays, ordered Sunday devotions, promoted early First Communion, and convened an Eucharistic Congress. He propagated the worship to the Most Sacred Heart of Lord Jesus and Christ the King. He popularised the cult of the saints, especially St. Stanislaus Kostka and St. Andrew Bobola. In this cult he found moral and patriotic values, such that were specially needed in the education of the youth. he would lay much importance on the development of church societies for adults and adolescents.

On the Border of Literature and Preaching

Leszek Pintal — 2021-02-10

Various milieus have shown concern about the need and necessity to renew homiletic preaching. Benedict XVI has marked this important problem for the contemporary Church when he reminded us: “In view of the significance of the word of God it is necessary to improve the quality of homilies.” One way to renew preaching may consist in introducing some elements of literature. The sphere of sacrum is the area where literature and theology meet. Literature may therefore find its place in homiletic preaching and may essentially contribute to the renewal of the quality of preaching today.

Triada sakramentalna: chrzest – bierzmowanie – Eucharystia. Aspekt teologiczno-pastoralny

Andrzej Rojewski — 2021-02-10

[Abstrakt tylko w j. niemieckim / Abstract only in German]

Sakramentale Triade: Taufe – Firmung – Eucharistie. Pastoraltheologische Perspektive

In den ersten Jahrhunderten des Christentums wurden Taufe, Firmung und Eucharistie als Bestandteile der einen christlichen Initiationsfeier zelebriert. Im Bewusstsein der Christen bildeten sie auch eine Einheit. Ihre Beziehung zueinander verstand man dabei folgendermaßen:

die Taufe findet ihren Höhepunkt in der Eucharistiefeier;
die Firmung lässt die Gnade der Taufe in vollem Ausmaß erleben und bahnt zugleich den Weg zur Eucharistiefeier, die in der Kraft des Heiligen Geistes vollzogen wird;
die Eucharistie setzt Taufe und Firmung voraus; alle Sakramente führen zu ihr, alles Tun der Kirche findet in ihr seinen Höhepunkt.

Die Konstitution Sacrosanctum Concilium greift die älteste Tradition der Kirche wieder auf und sagt: „Besonders aus der Eucharistie fließt uns wie aus einer Quelle die Gnade zu; in höchstem Maß werden […] die Heiligung der Menschen und die Verherrlichung Gottes verwirklicht“ (Nr. 10). Jene sakramentale Triade wurde jedoch in den späteren Jahrhunderten durch die Kirche recht unterschiedlich praktiziert. Der vorliegende Beitrag bietet eine theologische Reflexion über die Beziehung der einzelnen Sakramente (Taufe, Firmung, Eucharistie) zueinander an und zieht daraus Schlüsse für die Pastoral der Kirche in der Gegenwart.

Liturgical Celebrations in Parochial Catechesis

Helena Słotwińska — 2021-02-10

This paper, in its theoretical part, depicts some questions contained in the Program Katechezy Parafialnej Młodzieży Szkół Ponadgimnazjalnych (“Programme of Parochial Catechesis for Secondary School Students”). They should be discussed at parochial catecheses (1). It also stresses the significance of liturgical celebrations in the catechesis (2). In its practical part (3) it provides concrete liturgical celebrations. They are considerable support for some questions that are proposed at parochial catecheses.

Elementy kultury świętowania niedzieli w Polsce

Helmut Jan Sobeczko — 2021-02-10

[Abstrakt tylko w j. niemieckim / Abstract only in German]

Elemente der Sonntagsfestkultur in Polen

Das Sonntagsfeiern hat nicht nur einen religiösen, sondern auch einen kulturellen Charakter. Daher spricht man von der Sonntagsfestkultur. Im vorliegendem Aufsatz stellt der Autor die Elemente der katholischen Sonntagsfestkultur in Polen dar. Ein der Hauptelemente der Sonntagsfestkultur ist in der polnischen Gesellschaft die Teilnahme an der Eucharistie. Laut der soziologischen Untersuchung nimmt in Polen regelmäßig die Hälfte der Gesamtzahl der Katholiken in der Sonntagseucharistie teil. Dieser Zustand wird in den letzten Jahren aufrechterhalten, obwohl es auch einen Rückgang der Eucharistieteilnehmer gibt, vor allem in Großstädten. Zu den anderen Elementen der Sonntagsfestkultur gehört die Bildung und Vertiefung der Gemeinschaft, vor allem in der Familie. Nach der Tradition ist der Sonntag auch ein Tag der caritativen Tätigkeit (dies caritatis) und der Freude und Arbeitsruhe. Zum Schluss des Beitrages wurden die Bedrohungen des Sonntagsfeiern, u.a. Verschwinden des theologischen Charakters, Kommerzialisierung (allgemein geöffnete Geschäfte und Supermärkte) und Entwertung und Verflechtung des Sonntags zum letzten Tag des Wochenendes dargestellt. Angesichts diese Probleme sind mehrfache Bildungs- und Seelsorgewirkungen der Kirche notwendig.

Lasst uns voller Hoffnung vorwärts gehen! Pädagogisch-katechetische Aspekte, wie der Christ die Zeichen der Zeit in der gegenwärtigen Welt aufnimmt

Józef Stala — 2021-02-10

[Abstrakt tylko w j. polskim / Abstract only in Polish]

Idźmy naprzód z nadzieją! Pedagogiczno-katechetyczne aspekty odczytywania przez chrześcijan znaków czasu we współczesnym świecie

Posłannictwo Kościoła nie polega tylko na przekazywaniu ludziom ewangelicznego orędzia Chrystusa, ale na doskonaleniu duchem ewangelicznym całego porządku spraw doczesnych oraz właściwym odczytywaniu i rozumieniu znaków czasu. To przepajanie duchem Ewangelii wszystkich wydarzeń i dziedzin rzeczywistości stanowi właściwą specyfikę apostolstwa. Do chrześcijan należy świadczenie o tym, jak wiara chrześcijańska daje jedyną pełną odpowiedź na problemy i nadzieje, jakie życie stawia przed każdym człowiekiem i każdym społeczeństwem. Chrześcijanie muszą stawać się dla świata czytelnymi znakami innej rzeczywistości, rzeczywistości Bożego królestwa.

W niniejszym artykule podjęto próbę wskazania pedagogiczno-katechetycznych aspektów dostrzegania, właściwego rozumienia i podejmowania przez chrześcijan znaków czasu we współczesnym świecie. Chrześcijanie realizują przez to zadanie consecratio mundi i dzięki temu mogą iść naprzód z nadzieją. Zostało to omówione przez uświadomienie faktu, że chrześcijanin nie ucieka, lecz żyje we współczesnym świecie, dla którego stara się być świadkiem królestwa Bożego oraz ukazuje mu drogę Ewangelii.

Distribution of the Psalms in the Post-Councillor Reform of the Book of the Liturgy of the Hours. Editorial Issues

Jerzy Stefański — 2021-02-10

This study presents the editorial process related with the distribution of the psalms in the post-councillor book of the Liturgy of the Hours. Study Group Three was responsible for these works. It was part of the Consilium ad exsequendam Constitutionem de Sacra Liturgia. As a result several years of editorial work was resignation from the one and a half thousand-year-old tradition to quote the whole of the Psalter during one week. New ordinarium of the Psalter has been introduced with a four-week scheme of the psalms. The above Study Group, supported by the authority of competent organs of the Holy See, established a new set and number of the psalms in each of particular canonical hours of the current Breviarium Romanum. An additional question which the editors of the new book had to face, was the role, meaning, and place of the so-called cursing psalms (or only the very psalmodic lines of this kind) and the historical psalms. Eventually, the above psalms are left out of the ordinarium of the four-week set of the psalms.

Działalność naukowo-dydaktyczna Instytutu Teologii Pastoralnej KUL w roku akademickim 2007/2008

Jerzy Smoleń — 2021-02-10

Ogólnopolskie sympozjum katechetyczne „Obecność Biblii w katechezie”. Lublin, 21-22 listopada 2008 roku

Michał Wyrostkiewicz — 2021-02-10

Teologia na V Lubelskim Festiwalu Nauki. Lublin, 20-26 września 2008 roku

Michał Wyrostkiewicz — 2021-02-10

Przegląd bibliografii z wybranych zagranicznych czasopism liturgicznych z roku 2008

Czesław Krakowiak — 2021-02-10

Przegląd bibliografii liturgicznej w wybranych polskich czasopismach teologicznych w 2008 roku

Tomasz Herc — 2021-02-10

Przegląd bibliografii liturgicznej z ksiąg pamiątkowych i jubileuszowych opublikowanych od 1998 do października 2008 roku

Witold Słotwiński — 2021-02-10

Zawsze miał nadzieję. Ksiądz Mieczysław Brzozowski. Świadectwa i wspomnienia. Red. Alina Rynio. Wyd. II poprawione

Władysław Głowa — 2021-02-10

Christopher Hitchens. God Is Not Great: How Religion Poisons Everything. Wyd. polskie: Bóg nie jest wielki. Jak religia wszystko zatruwa. Przeł. C. Murawski

Michał Wyrostkiewicz — 2021-02-10