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Liturgia i formy pobożności ludowej w adwencie w świetle „Dyrektorium o pobożności ludowej i liturgii”

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Żądło A.
Ruch Biblijny i Liturgiczny
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2004
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vol. 57
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issue 4
EN
Il 17 dicembre del 2001 la Congregazione per il Culto Divino e la Disciplina dei Sacramenti ha promulgato il „Direttorio su pietà popolare e liturgia”. In aprile del 2002 questo direttorio è stato pubblicato in lingua italiana, invece nel 2003 è apparsa la sua traduzione in lingua polacca, presa in elaborazione nell’articolo sopra presentato.Il contenuto dell’articolo è dedicato alla questione della pietà popolare nel tempo di Avvento, quindi alla problematica discussa nel quarto capitolo del documento preso in esame. Tale problematica viene accompagnata, nella prima parte dell’articolo, da uno sguardo d’insieme dedicato allo sviluppo storico di Avvento e alla sua teologia. Nella seconda parte dell’articolo vengono presentate le forme della pietà popolare sviluppatesi e praticate nel menzionato tempo liturgico dell’attesa della nascita di Gesù (esse sono: la corona e le processioni di Avvento, le „tempora d’inverno”, la Vergine Maria nell’Avvento, la novena del Natale, il presepio). In questa parte dell’articolo viene messa in evidenza la potenziale ricchezza spirituale di tali forme, ma anche la necessità dell’adeguato approfondimento teologico di esse e della loro evangelizzazione, per garantirne il giusto rapporto con la liturgia che costituisce il naturale coronamento delle forme di pietà popolare. E’ importante che i pii esercizi del popolo cristiano rimangano vivamente raccomandati. E’ ugualmente necessario però che tali esercizi vengano regolati in modo da rimanere in armonia con la sacra liturgia. La pietà popolare deve in qualche modo trarre ispirazione dalla liturgia e ad essa condurre il popolo cristiano (cfr. LG 13).
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Homily Building Based on Euchological Texts in the Light of Exhortations of the Homiletic Directory

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Żądło A.
Wrocławski Przegląd Teologiczny
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2020
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vol. 28
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issue 1
PL
Autor poświęcił artykuł zagadnieniu przygotowania homilii na bazie tekstów euchologijnych. Inspirację odnalazł w opublikowanym przez Kongregację ds. Kultu Bożego i Dyscypliny Sakramentów w 2015 roku Dyrektorium homiletycznym. Poświęcenie uwagi tekstom euchologijnym sprowokowane zostało wrażeniem, jakoby we wspomnianym dyrektorium poświęcono im zbyt mało miejsca, szczególnie zaś możliwym do zastosowania metodom w pracy nad nimi w perspektywie przygotowania homilii. W dyrektorium jest mowa o tym, że do spektrum inspirującego twórczość homiletyczną należą – oprócz czytań czerpanych z Biblii – teksty typowo liturgiczne, a więc nade wszystko formuły euchologijne, niemniej dokładniejsza lektura dokumentu prowokuje wrażenie, jakoby uwaga skupiona na czytaniach biblijnych była w nim zdecydowanie dominująca. Metodą proponowaną przez dyrektorium jest wyrastająca z patrystycznej egzegezy duchowych sensów Pisma Świętego lectio divina. W metodzie tej chodzi o teksty biblijne przynależne do kanonu ksiąg uznanych za natchnione. Euchologijne formuły natomiast przynależą do otwartego katalogu, który jest wciąż uzupełniany, więc odróżniają się od tekstów biblijnych. Stąd powstaje w artykule teza, iż metodą lectio divina można się w pracy nad formułami modlitewnymi posługiwać modelowo, traktować ją inspirująco, niemniej sięgać należy po metody typowe dla hermeneutyki liturgicznej. W treści opracowania proponuje się korzystanie przy pracy nad homilią na bazie tekstów euchologijnych z metody historyczno-krytycznej, która pozwala odczytać ich diachroniczność, oraz z metody lingwistycznej (semiotycznej), dzięki której można zgłębić ich bogactwo synchroniczne. Zestawienie tych metod pozwala dostrzec, jak korespondują ze sobą, a przez to potwierdzają racjonalność przeprowadzonego wywodu oraz słuszność tezy wskazującej na potrzebę posługiwania się przy pracy nad homilią na bazie formuł euchologijnych metodami adekwatnymi.
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Hermeneutyka tekstów euchologijnych w służbie przepowiadania liturgicznego

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Żądło A.
Roczniki Teologiczne
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2015
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vol. 62
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issue 12: Homiletyka
93-114
EN
The article’s contents faces the issue associated with liturgical proclamation (preaching a homily) based on eschatological texts that are constructed on the richness of their syntactic-semantic meaning and theological and pragmatic contents. Just as achieving the desired results requires using the adequately chosen method of proceedings, so too the good, that is, theologically deep preparation of the homily can be achieved by the appropriate method of interpreting texts, treated as an inspirational source for liturgical proclamation. The intent of the study was to draw attention to the need to explain in homilies the wealth of the contents of eschatological texts (not just biblical texts included in the Mass readings in a given liturgical celebration). This is done for the benefit of using the methods of interpreting literary texts, which also includes the texts of the prayers of a particular Mass. The proposal contained in the article mentions the historical-critical method, which makes it possible to read the text according to the diachronic key that accurately acquaints us with the linguistic method (by theoretical description and re-ference to the example). This allows us to examine the text according to synchronous keys, subjecting it to syntactic, semantic and pragmatic analyses. An attempt to be more sensitive to the need to work on the contents of homilies based on the hermeneutic method discussed in the article is all the more timely since liturgical theology methods have already existed for some time. It is also worth using them based on homiletics and in the preparation of the homily to be preached during the liturgy, since the theological aspect should play an important role in homiletic preaching.
PL
Artykuł wychodzi swą treścią naprzeciw zagadnieniu związanemu z przepowiadaniem liturgicznym (głoszeniem homilii), opartym na tekstach euchologijnych i konstruowanym na bogactwie ich syntaktyczno-semantycznego znaczenia oraz teologiczno-pragmatycznych treści. Podobnie jak do osiągnięcia zamierzonego celu prowadzi adekwatnie dobrany sposób (metoda) postępowania, tak też do dobrego, czyli teologicznie pogłębionego przygotowania homilii doprowadzić mogą stosowne metody interpretacji tekstów, traktowanych jako inspirujące źródło dla liturgicznego przepowiadania. Zamiarem autora opracowania było zwrócenie uwagi na potrzebę wyjaśniania w homiliach bogactwa treści tekstów euchologijnych (nie tylko tekstów biblijnych, wchodzących w skład czytań mszalnych danej celebracji liturgicznej) oraz na pożytek posługiwania się przy tym metodami interpretacji tekstów literackich, do jakich zaliczają się również teksty poszczególnych modlitw danej Mszy św. Propozycja zawarta w treści artykułu wspomina o metodzie historyczno-krytycznej (umożliwia zapoznanie się z tekstem w kluczu diachronicznym), zapoznaje natomiast dokładniej (poprzez teoretyczny opis i odniesienie do przykładu) z metodą lingwistyczną, w ramach której bada się tekst w kluczy synchronicznym, poddając go analizie syntaktycznej, semantycznej i pragmatycznej. Próba uwrażliwienia na potrzebę pracy nad treścią homilii w oparciu o omówione w artykule metody hermeneutyczne jest tym bardziej na czasie, że w teologii liturgicznej są te metody już obecne od jakiegoś czasu. Warto więc przeszczepiać je również na grunt homiletyczny i posługiwać się nimi przy przygotowywaniu głoszonych podczas liturgii homilii, jako że aspekt teologiczny powinien odgrywać istotne znaczenie w homiletycznym przepowiadaniu.
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ZWIĄZEK LITURGII Z KOŚCIOŁEM, JEGO DUSZPASTERKĄ MISJĄ I ESCHATOLOGICZNYM POWOŁANIEM

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Żądło A.
Liturgia Sacra. Liturgia - Musica - Ars
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2020
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vol. 55
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issue 1
23-48
EN
The content of the article opens with an introduction of a reflection of Fr. Franciszek Blachnicki on the dependence of the liturgy and the Church, emphasizing the key truth that, although the Church exercises, and thus „creates” the liturgy, the liturgy provides the Church with life and development. In the context of such a reflection, there is a need for a well-grounded awareness of what the liturgy is and what the Church is, as well as what relationship should connect one reality with another. Such a demand is met by the above article, which in its content outlines a trajectory adequate to its title, based on the following thematic pillars: 1) Conciliar definition of the liturgy (including a discourse on the implementation of the priesthood of Christ in the liturgy: the presence in it of the paschal mystery, its sanctification of man and its praise of God, and the „foretaste” of the liturgy of heaven); 2) Liturgy by holy and effective action; 3) Liturgy by the action of Christ and the Church; 4) Liturgy as a sign revealing and realizing the Church; 5) Liturgy as the everlasting „today” of salvation; 6) Liturgy as the summit and source of the Church's life.
PL
Treść artykułu otwiera w jego wstępnej części refleksja ks. Franciszka Blachnickiego na temat zależności liturgii i Kościoła, podkreślająca kluczową prawdę o tym, że choć Kościół sprawuje, a więc niejako „tworzy” liturgię, to jednak liturgia zapewnia Kościołowi życie i rozwój. W kontekście takiej refleksji rodzi się zapotrzebowanie na dobrze ugruntowaną świadomość tego, czym jest liturgia i czym jest Kościół, jak też tego, jaka relacja łączyć powinna jedną rzeczywistość z drugą. Takiemu zapotrzebowaniu wychodzi naprzeciw powyższy artykuł, który w swej treści zakreśla adekwatną do jego tytułu trajektorię, bazującą na następujących pilastrach tematycznych: 1) Soborowe określenie liturgii (z uwzględnieniem wykładu na temat: urzeczywistniania w liturgii kapłańskiego urzędu Chrystusa, uobecnienia w niej misterium paschalnego, uświęcania w niej człowieka i uwielbiania Boga, „smakowania” w niej już teraz liturgii nieba); 2) Liturgia działaniem świętym i skutecznym; 3) Liturgia działaniem Chrystusa i Kościoła; 4) Liturgia znakiem objawiającym i urzeczywistniającym Kościół; 5) Liturgia nieustannym „dzisiaj” zbawienia; 6) Liturgia szczytem i źródłem życia Kościoła.
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O bierzmowaniu z inspiracji Programu duszpasterskiego Kościoła w Polsce na rok 2017/2018

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Żądło A.
Liturgia Sacra. Liturgia - Musica - Ars
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2018
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vol. 51
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issue 1
145-172
EN
The inspiration to write an article on the above topic was the publication by the Pastoral Commission Conference of the Polish Episcopate of the first part of a two-year pastoral program of the Church in Poland for the years 2017–2019. This two-year program is called „The Spirit Who Strengthens Love”, while the first part which inspired us is entitled „We are filled with the Holy Spirit”. The content of the article consists of seven points. The first is devoted to the essence of Confirmation, the way it is administered in the oldest tradition of the Church and the evolutionary changes introduced to it. The second one touches upon the question of the minister of Confirmation, which in the Western Church (as opposed to the Eastern) has always been the Bishop. The third point deals with new elements introduced successively to the ordinances of confirmation – especially concerning the act of anointing with chrism, introduced to the rite under the influence of the eastern chrismatio, and also assigning to the sacrament the name confirmatio. The fourth point acquaints us with the practice of administering the sacrament of confirmation – from administering it during one, indivisible rite of Christian initiation (immediately after baptism and before the Eucharist), to today’s conditions in which the young person to be Confirmed was previously baptized in childhood. The fifth point asks and tries to answer the question as to whether there is a so-called sacrament of Christian maturity, which is what Confirmation is considered today and how it is taught. The sixth point acquaints us with the effects and tasks that flow from the fact of administering/receiving confirmation. Whereas the seventh formulates some remarks and pastoral requirements.
PL
Inspiracją do napisania artykułu na powyższy temat stało się opublikowanie przez Komisję Duszpasterstwa Konferencji Episkopatu Polski pierwszej części z dwuletniego Programu duszpasterskiego Kościoła w Polsce na lata 2017–2019. Ów dwuletni program nosi tytuł: „Duch, który umacnia miłość”, natomiast inspirującą nas jego część pierwszą opatrzono tytułem: „Jesteśmy napełnieni Duchem Świętym”. Na treść artykułu składa się siedem punktów. Pierwszy poświęcony jest istocie sakramentu bierzmowania, sposobowi udzielania go w najstarszej tradycji Kościoła oraz ewolucyjnym zmianom, jakie do niego wprowadzano. Drugi porusza kwestię szafarza bierzmowania, którym w Kościele zachodnim (w przeciwieństwie do Kościołów wschodnich) jest od zawsze biskup. Trzeci punkt traktuje o nowych elementach wprowadzanych sukcesywnie do obrzędów bierzmowania – chodzi szczególnie o czynność namaszczenia krzyżmem, wprowadzoną do obrzędu pod wpływem wschodniego chrismatio, a także o przypisanie bierzmowaniu nazwy confirmatio. Czwarty punkt zaznajamia nas z praktyką szafowania bierzmowania – od udzielania go w ciągu jednego, niepodzielnego obrzędu wtajemniczenia chrześcijańskiego (zaraz po chrzcie, a przed Eucharystią), do dzisiejszych uwarunkowań, w których do bierzmowania przystępuje młodzież ochrzczona w dzieciństwie. Piąty punkt stawia pytanie, czy istnieje tzw. sakrament dojrzałości chrześcijańskiej, za jaki uważa się dziś bierzmowanie – i tak się o nim uczy, oraz stara się dać na takie pytanie odpowiedź. Szósty punkt zaznajamia nas ze skutkami i zadaniami, jakie płyną z faktu przyjęcia/udzielenia bierzmowania. Siódmy natomiast formułuje pewne uwagi i duszpasterskie postulaty.
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Teologia i duszpasterska funkcja sanktuarium. Zagadnienia wybrane

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Żądło A.
Studia Pastoralne
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2018
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vol. 14
365-392
EN
At the beginning of this article, we stated that the sanctuary is not only a hieron, or temple as such, a temple like many others, but it is naos, or place of God’s special presence, a place specially chosen by him and for this reason exceptional for us. If today we are remembering these elementary matters that should characterize every temple, we do it because we need to draw patterns from the sanctuaries. „While the reform of the Liturgy desired by the Second Vatican Council, can be considered already in progress, the pastoral promotion of the Liturgy constitutes a permanent commitment to draw ever more abundantly from the riches of the Liturgy that vital force which spreads from Christ to the members of his Body which is the Church” (John Paul II, Apostolic Letter Vicesimus quintus annus, No. 10). We wanted to not only recall the theology of the sanctuary, but also to draw the attention of the readers to the fact that there is still a great work to do in the field of well-understood and organized liturgical pastoral care – especially with regard to sanctuaries. Much in this area – as we have tried to show in the course of this study – is to be done. In this work, however, we count on a model and appealing example of our sanctuaries. If sanctuaries are to play an important role in the life of the Church, they should be properly organized in terms of the personal, local, and liturgical. Let us wish that they are really organized and that they can radiate to the whole Church through the pilgrims who come to them. Veneration in our shrines must be revived and aroused. In the case of some sanctuaries, the pilgrimages organized for them have already disappeared. And sanctuaries fulfill their function only when they attract pilgrims. Therefore, the conviction that veneration in sanctuaries should be enlivened by organizing pilgrimages to them on various occasions is of particular importance.
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Podstawy teologiczne kultu świętych w Kościele

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Żądło A.
Studia Pastoralne
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2011
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vol. 7
430-446
EN
The cult of saints creates a certain phenomenon that has been present for centuries in the life-mission of the Church. It is therefore worthy to devote adequate space for reflection of this theme, dedicated to its theological foundations. This theme in fact is continually timely and attracts our attention – both in life and research. The article presented above comes from statements relating to the conception and organization of Christian worship, from a previous attention to worship in the Old Testament, and which cult found its fulfillment in the New Covenant people, and so, in the life of Christ’s disciples upon the fulfillment of His work of salvation, brought to fulfillment at the coming of the Holy Spirit. Not surprisingly, and clearly emphasized by biblical texts, early Christians of ecclesial communities felt called to live holy lives on a daily basis, and sometimes even called each other „saints”. In fact, the Christians of that period not only felt a vocation to holiness, but witnessed their ability in practice. In addition, they were aware of the fact that such a calling does not guarantee any social prestige, but an obligation to follow Christ in His great devotion to the will of our heavenly Father – even to the Cross, which was taken up and carried freely, with the knowledge of the need of filling in their own flesh what is still lacking in regard to Christ’s afflictions, for the sake of His Body, which is the Church (Col 1:24). The demanding Christian life, namely the prospect of holiness lived out in the image of Jesus crucified and risen, caused the birth of a desire in the hearts of believers to memorialize – not only in the archives, but above all in the liturgy – the example left by Christians who throughout their lives could maturely answer the call to holiness addressed to them by God. In the examples of holiness that the Lord has instilled in their hearts, introduced in time into the liturgy, Christians began to discover – and are still discovering – the continuation of a plan holiness undertaken by God, constantly carried out in time according to the rhythms foreseen by Him. In venerating the saints, the Church proclaims the paschal mystery and gives glory to God for the work revealed in their lives, as well as recognizing in them witnesses, who have reached, through God’s multiple graces, eternal salvation – „They sing to God in heaven great glory and intercede for us” (SC 104).
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Troska o język w liturgii przejawem duchowości chrześcijańskiej

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Żądło A.
Studia Pastoralne
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2014
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vol. 10
351-362
EN
A contact with a liturgical language and preaching the Word of God during the liturgy is not only a contact with a teaching word of God, but most of all with the word that has a power to transform those who celebrate the liturgy. Dynamics of this impact differs from the dynamics of a human language, since the language of the Bible is equipped with the salvific power. It is not about the effectiveness analysed in the context of literature or psychology, but but in the context of the Holy Spirit, who in the act of proclamation of the Word of God acts on the faithful and sanctifies them. This sanctifying action of the Holy Spirit reaches its climax precisely in the liturgy (see: SC 10), however its is not limited to the very celebration. Hence the spiritual life of the faithful is not limited solely to their participation in the liturgy (see: Constitution on the sacred liturgy 12), but extends its interaction to every day Christian life modelled on the road composed of the Word of God, transferred as the spiritial food in the liturgy, which is the font of life of the whole Church and her activities (see: SC 10). This is why all the forms of care for a word, which creates – apart from symbols and gestures – one of the major pillars of the liturgy celebrated by the Church is, as the matter of fact, a manifestation of a care for Christian spirituality. The Word of God proclaimed during the liturgy that comes from His mouth (see: Mathew 4:4) should become one with everyday life attitudes of Christians, so that the visible effect of the symbiosis (inevitable for matured faith) was spirituality of followers of Christ – pilgrims who all their earthly lives search for things above, where Christ is seated at the right hand of God (Colossians 3:1). This is why the Word of God should be given an appropriate attention in the broadly understood meditation, reflection and discussion, since the dependancy between the care for a language in the liturgy and the Christian spirituality is interactive.
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Homilie można budować w oparciu o teksty euchologijne. Refleksja zainspirowana Dyrektorium homiletycznym

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Żądło A.
Studia Pastoralne
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2022
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vol. 18
207-229
EN
The author devoted this article to the issue of preparing a homily on the basis of euchological texts. He found the inspiration in the Homiletical Directorate published by the Congregation for Divine Worship and the Discipline of the Sacraments in 2015. This inspiration was provoked by the impression that they were given too little space in the above-mentioned directorate, especially the possible methods to be used in a view of the preparation of the homily. The directorium talks that to the spectrum inspiring homiletic creativity include, in addition to the readings from the Bible, typically liturgical texts, and above all, euchological formulas, nevertheless a more accurate reading of the document provokes an impression that the attention focused on biblical readings was definitely dominant in. The proposed method is developed from the patristic exegesis of the spiritual meanings of the Holy Scriptures lectio divina. In this method it is about biblical texts that belong to the canon of inspired books. Euchological formulas belong to an open catalog of texts. This is the reason of the thesis that the lectio divina method can be used as a model in the work on prayer formulas, still one should reach the methods typical of liturgical hermeneutics. The content of the study proposes making use of, while working on a homily on the basis of the euchological texts, the historical-critical and the linguistic methods. The combination of these methods allows a view of how the methodological steps correspond with each other, and thus confirm the rationality of the conducted argument, and the justification for the need to use adequate methods.
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Sakrament bierzmowania wczoraj i dziś

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Żądło A.
Studia Pastoralne
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2008
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vol. 4
11-28
IT
Nell’arco della storia delle celebrazioni liturgiche, effettuate nella Chiesa autorizzata da Gesù a proclamare la parola di Dio e amministrare i sacramenti in tutto il mondo, si è svolto un cambiamento della pratica di celebrare la cresima e – in consegenza – del modo di intenderla e interpretarla pastoralmente. Infatti, dall’imposizione delle mani degli apostoli mandati in una città della Samaria, per stenderle sui neofitiinsegnodelcompimentodell’opera iniziata con il loro battesimo, amministrato dal diacono Filippo, si è passato nella storia della liturgia della Chiesa occidentale all’uso dell’olio con cui nel periodo precedente il vescovo cospargeva il capo dei cresimandi, ora invece unge con esso la loro fronte, segnandola con il segno della croce. Dalla pratica di cresimare i neofitisubitodopoilbattesimo e prima della loro partecipazione all’eucaristia, si è passato a cresimare i cristiani già ammessi all’eucaristia, provocando in tal modo uno spostamento nell’interpretazione teologica del sacramento studiato. La Chiesa di oggi rimane erede di questi cambiamenti, interpretando ancora e praticando la cresima come sacramento della maturità cristiana. Nell’articolo sopra presentato si è voluto documentare i passaggi avvenuti nella storia delle celebrazioni liturgiche e nel pensiero teologico-sacramentario della Chiesa, attraverso il riferimento alle adeguate testimonianze bibliche, patristiche e liturgiche.
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Tematy teologiczne liturgii i pobożności ludowej w Adwencie

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Żądło A.
Studia Pastoralne
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2005
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vol. 1
158-173
IT
L’impulso, da cui è scaturita Felaborazione dell’articolo sopra presentato, era la convinzione nell'autore della mancanza di uno studio riguardante l’influsso ispiratore della liturgia sulla pietà popolare e della sua risonanza nelle concrete forme di tale pietà. Era importante osservare come proprio nel punto di convergenza tra il menzionato influsso ispiratore della liturgia e la sua risonanza nelle diverse formę della pietà popolare diventa possibile recepire la tonalità dei comuni temi teologici, riecheggianti sia nella liturgia della Chiesa, sia nella pietà popolare - vissuta in privato o in comunità. Nel’articolo si esaminano i testi liturgici di Awento e le formę della pietà popolare praticate in questo periodo liturgico. Sia tali testi che tali forme si basano sugli stessi fondamenti, radicati sui seguenti tre pilastri: - L'Avvento è un periodo di conversione, alla quale spesso ci richiama in questo periodo sia la liturgia - con la voce dei profeti, soprattutto con quella di Giovanni il Battista, sia la pietà popolare - con il suo abbondante linguaggio simbolico-espressivo (il filo della conversione è presente nella liturgia e nella pietà popolare); - L'Avvento è un periodo di gioiosa speranza, la quale suscita nei cristiani la convinzione che la salvezza (portataci dal nostro Signore Gesù Cristo) e le realtà della gloria futura (già presente nel mondo per la grazia salvifica) raggiungeranno il loro compimento. Grazie a ciò, l'attuale promessa si trasformerà nel reale possesso dei beni eterni e la fede si configurerà nello stare „a faccia a faccia” davanti al Signore (il filo della speranza cristiana è presente nella liturgia e nella pietà popolare); - L'Avvento è un periodo di attesa vissuta come preparazione alla commemorazione liturgica della prima venuta del Salvatore nel mondo ed al suo ritorno glorioso - come il Signore della storia e il Giudice del mondo (il filo della vigilanza è presente nella liturgia e nella pietà popolare).
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Participatio actuosa w liturgii przed Soborem Watykańskim II i po nim. Zarys problematyki

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Żądło A.
Studia Pastoralne
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2016
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vol. 12
15-35
EN
The above titled article is dedicated to one of the most important issues to which the second Vatican Council devoted its attention and work. It is in it namely the issue of the participation of the faithful in liturgical celebrations. Among the council’s descriptions of that participation are such adjectives as conscious, fruitful, full, communal, pious and easy. Most often, however, as many as fourteen times, the council states that participation (participatio) of all in the liturgy, it should be „active” (actuosa). The form of the liturgy with the active involvement of all participants originates from earliest Christianity. Over time, the situation in this field, as in many other areas of life and the Church’s missionary commitment, have become increasingly hampered by prejudice, until finally, under the influence of various factors (such as the process of the clericalization of the liturgy, the absolute use of the Latin language, assigning Gregorian chant to the liturgy, et al.) was brought to an almost complete collapse, meaning the disappearance of the participation of the faithful in the liturgy. What was called for, was not a liturgical movement, which over nearly 100 years (from the mid-nineteenth to mid-twentieth century) prepared fertile ground for a return to the source – which in the case of the liturgy means a return to the performance of the liturgy as a dialogue and the active participation of all, and not only of the clergy and select liturgical ministers. Certainly much in this matter remains to be done, however, inspired by Vatican II, liturgical reform has already put firmly in motion the process of a mature understanding of the parish community liturgical celebrations, as well as a competent engagement in them, by participating in the course of relevant activities, ministries, and engaging in liturgical singing.
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Idea i teologia ojczyzny w tekstach Mszału Pawła VI

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Żądło A.
Collectanea Theologica
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2023
|
vol. 93
|
issue 3
119-146
EN
The contemporary context of life is conducive to deepening reflection on the fatherland. Nowadays, this idea has revived in our thinking. It raises our concern about what is related to the fatherland and conducive to its security, development and living in peace. The sacred liturgy does not depreciate the earthly homeland; however, it instills and deepens in Christ’s disciples the belief in eternal life in the Father’s house, where there are many dwelling places (cf. John 14:2). The Church’s liturgy calls the homeland which is prepared for the believers in heaven the eternal or true homeland, thus the one to which the believers are led by Jesus, the Precursor of eternal happiness in heaven. According to the Missal texts analyzed in this article, the task of Christ’s disciples is to make their stay and life on earth become a way leading to the heavenly homeland.
PL
Współczesny kontekst życia sprzyja pogłębieniu refleksji na temat ojczyzny. Żyjemy w czasach, w których idea ojczyzny na nowo odżywa w naszej świadomości, budzi w nas troskę o to, co jest z nią związane, co sprzyja jej bezpieczeństwu i rozwojowi oraz życiu w pokoju. Święta liturgia, nie deprecjonując ojczyzny ziemskiej, zaszczepia oraz gruntuje w uczniach Chrystusa wiarę w życie wieczne w domu Ojca, w którym jest mieszkań wiele (por. J 14,2). Tę ojczyznę przygotowaną dla wierzących w niebie liturgia Kościoła nazywa wieczną lub prawdziwą – taką więc, do której wierzących prowadzi Jezus, Prekursor życia szczęśliwego w niebie. Według przeanalizowanych w niniejszym artykule tekstów Mszału, zadanie stawiane uczniom Chrystusa polega na tym, by przebywanie i życie na ziemi przybierało znamiona drogi prowadzącej do ojczyzny niebieskiej.
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