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Główne kierunki soborowej odnowy liturgicznej w świetle Konstytucji o liturgii świętej z perspektywy 60. lat jej realizacji

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Bartocha W.
Teologiczne Studia Siedleckie
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2023
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issue Teologiczne Studia Siedleckie XX
55-76
PL
Celem artykułu było przedstawienie genezy soborowej odnowy liturgicznej i istotnych postanowień Vaticanum II w tej kwestii. Ważna jest świadomość, że uchwalenie przez II Sobór Watykański Konstytucji o liturgii świętej było poprzedzone wieloma działaniami wewnątrz Kościoła. Trudno bowiem wyobrazić powstanie tego dokumentu bez uwzględnienie dokonań pionierów ruchu biblijnego i liturgicznego oraz oficjalnej aprobaty Urzędu Nauczycielskiego Kościoła dla postulatów przez nich wysuwanych. Naszkicowanie kontekstu historycznego, w jakim kształtowało się dzieło odnowy soborowej pozwala zrozumieć i docenić teologiczne założenia, które sformułowano w Konstytucji Sacrosanctum Concilium. Zanim Sobór podał konkretne wytyczne dotyczące procesu odnowy soborowej skoncentrował się na przedstawieniu teologicznej natury liturgii i na ukazaniu jej roli w życiu Kościoła. Z perspektywy 60 lat, jakie upłynęły od przyjęcia przez II Sobór Watykański Konstytucji Sacrosanctum Concilium, biorąc pod uwagę blaski i cienie dzieła soborowej odnowy, można sformułować konkluzję, że odnowa obrzędów, nowe księgi liturgiczne oraz formacja liturgiczna pomogły wielu ludziom zrozumieć liturgię jako miejsce ich uświęcenia i uwielbienia Boga. Pozostaje obowiązek troski o dobro duchowe, które się z soborowej odnowy liturgicznej zrodziło.
EN
The purpose of this article was to present the genesis of the conciliar liturgical renewal and the important provisions of the Second Vatican Council in this regard. It is important to know that the Second Vatican Council’s enactment of the Constitution on the Sacred Liturgy was preceded by many activities within the Church. Indeed, it would be difficult to imagine the creation of this document without taking into account the achievements of the pioneers of the biblical and liturgical movement, as well as the official approval of the Church’s Teaching Office for the demands made by them. Sketching the historical context in which the work of the Council’s renewal took shape makes it possible to understand and appreciate the theological assumptions formulated in the Constitution Sacrosanctum Concilium. Before the Council gave specific guidelines for the process of conciliar renewal, it had focused on presenting the theological nature of the liturgy and on demonstrating its role in the life of the Church. From the perspective of the 60 years that have passed since the Second Vatican Council adopted the Constitution Sacrosanctum Concilium, taking into account the glories and shadows of the work of conciliar renewal, it is possible to form the conclusion that the renewal of the rites, the new liturgical books and liturgical formation have helped many people to understand the liturgy as the place of their sanctification and glorification of God. What remains is the obligation to care for the spiritual good that was born out of the conciliar liturgical renewal.
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Obraz biskupa we współczesnych księgach liturgicznych

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Bartocha W.
Teologiczne Studia Siedleckie
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2015
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issue XII/12
143-160
PL
Został zaprezentowany teologiczny obraz biskupa, jaki wyłania się z analizy współcze-snych ksiąg liturgicznych. W księgach liturgicznych, jak w zwierciadle, odbija się soborowa eklezjologia episkopatu. Zarówno we wprowadzeniach do ksiąg, jak i w samych obrzędach, kładzie się nacisk na sakramentalny i kolegialny charakter posługi biskupiej. W odnowionej liturgii uwypukla się integralność misji pasterskiej biskupów, która rozwija się w trzech cha-rakterystycznych pasmach: nauczaniu, uświęcaniu i rządzeniu. We wspomnianej trylogii w posłudze episkopatu obowiązuje zasada perychorezy, ponieważ wszystkie trzy funkcje pozo-stają w ścisłej relacji ze sobą i wzajemnie się przenikają, co jest szczególnie widoczne na płaszczyźnie liturgii. Biskup jest nie tylko pierwszym liturgiem w diecezji, ale również moderatorem życia liturgicznego i mistagogiem, który troszczy się, aby celebracje liturgiczne były wiernym odblaskiem wiary Kościoła. On, swoim sposobem celebracji i świadectwem życia, wprowadza wiernych powierzonych jego pasterskiej pieczy w misteria Chrystusa i Kościoła.
EN
The article presents theological image of bishop that emerges from the analysis of mod-ern liturgical books. Liturgical books just as a mirror reflect ecumenical council ecclesiology of the episcopate. Both introductions to books and the very ceremonies emphasize sacramen-tal and collegiate character of Episcopal service. Integrality of pastoral mission of bishops is highlighted in renewed liturgy which develops in three characteristic threads: instructing, sanctifying and governance. In the trilogy mentioned above, the rule of perychoresis is ap-plied in the service of episcopate, as all the three functions remain strictly interrelated and they interpenetrate, which is particularly visible on the level of liturgy. A bishop is not only the first diocese liturgist, but also a moderator of diocesan liturgical life and a mystagogue, who strives so that liturgical celebrations were an accurate reflection of the faith of the Church. By means of his manner of celebration and the testimony of his life he introduces the congregation entrusted into his pastoral care to the mysteries of Christ and the Church.
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Eklezjologia episkopatu w odnowionej liturgii

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Bartocha W.
Teologiczne Studia Siedleckie
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2016
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issue XIII/13
64-79
PL
Artykuł ukazuje pewne elementy eklezjologii episkopatu, jakie wyłaniają się z ksiąg liturgicznych odnowionych po Soborze Watykańskim II. Biskup jest oblubieńcem Kościoła, ponieważ od momentu święceń biskupich uobecnia on sakramentalnie w stopniu najwyższym Chrystusa Pasterza i Oblubieńca Kościoła. Chociaż biskup wykonuje swoją posługę uświęca-nia i kultu w całej diecezji, to jednak kościół katedralny, będący jakby kościołem matką i centrum Kościoła partykularnego, jest miejscem właściwym, w którym on rozwija funkcję „szafarza łaski najwyższego kapłaństwa” wobec swojej owczarni, zwłaszcza gdy przewodniczy liturgii w dniach uroczystych, gdy poświęca olej krzyża oraz udziela święceń. Postać biskupa celebrującego liturgię w kościele katedralnym jest wyjaśniana przez symbolikę elementów przestrzeni liturgicznej. Do tych symbolicznych „ikon” należą m.in.: katedra biskupia, ołtarz, prezbiterium, ambona, chrzcielnica, także zakrystia.
EN
The article shows some elements of ecclesiology of the episcopate, which appear in liturgic books renewed after the second Vatican Council. The bishop is the spouse of Church, because since the moment of bishop ordination he represents Christ the Shepherd and the Spouse of Church on the highest level. Although the bishop does his duties connected with sanctification and worship in the whole diocese, it is the cathedra church which ist somehow mother church and the centre of particular church and it is the proper place where it develops its function of the minister of the grace of the high priesthood for its sheepfold, especialy when he leads the liturgy on special celebratory days, blesses the oil of chrism and admini-strates the sacred ordinations. The figure od the bishop who aministrates liturgy in cathedral church expresses its whole imagery through its presence in icons of liturgic space to which belong bishop’s cathe-dra, presbyterium, ambo or amboes, baptismal bowl and sacristy.
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Teologia episkopatu w pismach Josepha Ratzingera/Benedykta XVI

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Bartocha W.
Teologiczne Studia Siedleckie
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2017
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issue XIV/14
104-123
PL
W eklezjologii komunii J. Ratzingera/Benedykta XVI ważną rolę pełni osoba biskupa. Liturgia Kościoła, a zwłaszcza celebracja Eucharystii, której przewodniczy biskup, objawia Kościół jako sakrament komunii trynitarnej. Kardynał J. Ratzinger/Benedykt XVI uwypukla kolegialny charakter urzędu biskupa. Opiera się on na dwóch historycznych faktach, mianowicie na kolegialności Apostołów oraz na kolegialnym charakterze duchowego urzędu w Kościele starożytnym. Kolegialny charakter posługi biskupiej w teologii J. Ratzingera/Benedykta XVI wiąże się nieodzownie z kwestią sakramentalności episkopatu i znajduje swoje odbicie w liturgii święceń biskupich, zwłaszcza w wymogu obecności przynajmniej trzech biskupów podczas udzielania święceń elektowi. Pozostawanie biskupa w osobistej komunii z Bogiem stanowi fundament jego tożsamości i zobowiązuje do stylu życia, naśladującego kenozę wcielonego Syna Bożego. Kardynał Ratzinger ukazuje w swoich pismach istotę posługi biskupiej w świetle lex orandi. Czyni to w oparciu o teologiczną interpretację poszczególnych czynności, mających miejsce w czasie obrzędu święceń biskupich takich jak np. położenie księgi Ewangelii na głowie święconego podczas modlitwy święceń, bądź odnosząc się do symboliki insygniów biskupich.
EN
In the ecclesiology of the Communion by J. Ratzinger/Benedict XVI bishop plays a very important role. The liturgy of Church, especially the celebration of Eucharist, which the bishop presides, reveals Church as a sacrament of Trinitarian Communion. Cardinal J. Rat-zinger/Benedict XVI emphasizes collegial character of the bishop’s office, which is based on two historic facts; collegiality of Apostles and collegial character of spiritual office in ancient Church. The collegial character od bishop’s attendance in J. Ratzinger’s/Benedict’s theology is strictly connected with the issue of sacramentality of episcopate and it finds its reflexion in the liturgy of bishop ordination demanding the presence of at least three bishops during the administration of sacred ordinations to the elect chosen for the post of bishop. According to J. Ratzinger/Benedict XVI, being in personal communion with God ma-kes the basis for the bishop’s identity, and it should entail accepting by the bishop the style of life imitating kenosis of the incarnate Son of God. In his writings Cardinal Ratzinger shows the essence of attendance in the light of lex orandi, based on theological interpretation of all activities which take place during the ritual of bishop sacred ordinations, such as, for example laying on the Book of the Gospels. Upon the head of the bishop-elect during the prayer of consecration or they refer to the symbolism of insignia episcopal.
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Szafarz sakramentu bierzmowania w świetle Pontyfikału i Rytuału rzymskiego oraz Kodeksu Prawa Kanonicznego z 1983 r.

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Bartocha W.
Łódzkie Studia Teologiczne
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2018
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vol. 27
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issue 1
189-208
EN
The purpose of the article is to share the reflection about the minister of the sacrament of confirmation in light of two binding liturgical books: the Pontifical “Ordo Confirmationis”, the Ritual “Ordo initiationis christianae adultorum” and the Code of Canon Law of 1983. The sacrament of confirmation is usually administered by the bishop, however he isn’t the only minister of this sacrament, since a presbyter may be authorised by the bishop to administer this sacrament as well. Although the Constitution “Lumen gentium”, no 26 defines bishops as appropriate ministers of confirmation (ministri originarii confirmationis) by introducing this new term to terminology, the legislator of the Code calls the bishop an ordinary minister (minister ordinarius), applying the term used in the Church since the church council in Florence. Most canonists share the opinion that the term “ordinary minister”, which is traditionally and historically justified, seems to be more capacious and comprises the church council term “minister originarius”. Here in turn the meaning of the latter one is emphasized by theologians, according to whom the church council by using this new term brings out the truth that the intervention of the bishop in the sacrament of confirmation is the extension of the event of Paschal Pentecost. In this perspective the person of bishop who administers the sacrament of confirmation becomes a connection with Pentecostal Church, a guarantee of Church unity. Due to his presence and service confirmands have stronger feeling of connection with their own diocese and with the universal Church. According to the binding doctrine and the law of universal Church, the sacrament of confirmation is administered legally by presbyters. In Roman Pontifical and in the Code of Canon Law of 1983 an extension of presbyters’ rights can be noticed in terms of administering the sacrament of confirmation in light of the rules which were previously binding.
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Kształtowanie się struktury organizacyjnej i zasad funkcjonowania Rady Konferencji Biskupów Europy (CCEE)

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Bartocha W.
Łódzkie Studia Teologiczne
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2006
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vol. 15
3-23
IT
Questo articolo è dedicato alla presentazione del processo della formazione della struttura organizzativa e del meccanismo di funzionamento del CCEE. Il CCEE è stato fondato per regolare le forme di collaborazione fra i singolari episcopati in Europa. Nei giorni 23–24 del marzo 1971, dal iniziativa del papa Paolo VI, una riunione di diciasette representanti delle conferenze episcopali europee è stata organizzata. Hanno approvato le norme direttivae del CCEE, hanno disegnato il presidente, due vice presidenti e membri del secretariato. Il 10 gennaio 1977 la Congregazione per i Vescovi ha approvato il CCEE e ne ha riconosciuto gli statuti ad experimentum. Le esigenze legate al processo della nuova evangelizzazione e gli evventi del 1989 hanno indicato la necessità della riorganizzazione della struttura del Consiglio. Alla domanda del papa Giovanni Paolo II, i presidenti delle conferenze episcopali europee sono stati nominati membri ordinari del Consiglio. Si sono impegnati nella realizzazione della riforma della struttura del CCEE, che ha portato alla redazione degli statuti nuovi, approvati il 2 dicembre 1995 dalla Santa Sede. Alla luce delle norme degli statuti attuali, il CCEE appare come istituzione diversa dalle conferenze episcopali nazionali, perchè non è composto da singolari vescovi, ma dalle conferenze episcopali intere, che mandano i loro rappresentanti per partecipare alle assemblee plenari. Il CCEE non possiede il potere legislativo in differenza alle conferenze episcopali di ogni paese, perchè la sua funzione si limita alla garanzia di collaborazione fra gli episcopati delle nazioni europee.
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Historia i teologia chrzcielnicy

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Bartocha W.
Łódzkie Studia Teologiczne
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2017
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vol. 26
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issue 2
111-121
EN
The article ”The history and theology of a baptismal bowl” shows the way in which the form of baptizing had an influence on the evolution of shape and size of a baptismal bowl. It also describes theological meaning of a baptismal bowl in the context of analysing the rituals of liturgy of baptism, which was renewed after the Second Vatican Council. In terms of Ritual and Ceremonies of Blessing a baptismal bowl is a real baptismal source. Mention should be made of the fact that it is necessary to tell the difference between a baptistery which means a separated building outside the church and chapel, which is situated in church, or another place in a church building. This place is created only for giving the sacrament of holy baptism. Not all the parishes can have a special baptistery, but all of them must have a baptismal bowl (the baptismal source) where the sacrament of holy baptism is given. In post-conciliar liturgical books the baptismal bowl is called the source of salvation or a gate of spiritual life of Christ, or a kind of her womb thanks to which people are born to a new life through water and Holy Spirit. In the renewed liturgy, which emphasizes the Paschal character of the sacrament of holy baptism, a baptismal bowl appears as a place of transition from death to life, because the ones who are born in this world are infected by the dirt of original sin, then washed in it by streams of baptismal water they are incorporated in Christ. In this way they regain their original purity and impeccability and their souls are fertilized by the riches of virtues. The baptismal source can be also described as a place of reaching divine alliance, because baptism is the first sacrament of New Alliance in which people experience ontic relationship with Christ and are united with His Body. In this meaning a baptismal bowl in post-conciliar liturgy appears as locus theologicus, since apart from the pulpit and the altar it creates historical-saving triad in the architecture of faith, and its design and artistry can become the source of deep theological reflections.
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Liturgia „zmediatyzowana” w świetle Dyrektorium Konferencji Episkopatu Polski w sprawie celebracji Mszy świętej transmitowanej przez telewizję

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Bartocha W.
Łódzkie Studia Teologiczne
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2019
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vol. 28
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issue 4
55-69
EN
The aim of the article is to discuss the main assumptions of the Directory of the Polish Bishops’ Conference on the Celebration of the Holy Mass Broadcast on Television published on 14 March 2017 and to answer the question about the difference between watching the Holy Mass on television and direct participation in the Eucharist. The liturgy is the work of the Holy Trinity, a constant “sacred exchange” of blessings, a dialogue in which the people of God participate. The dialogical (relational) structure of the liturgy demands, therefore, an authentic relationship between man and God. God “needs,” as it were, the human “you” to whom He speaks and who responds to Him. The recipient of the broadcast liturgy, unlike the members of the liturgical congregation, who form a real community, does not participate directly in the anamnestic narration of the events of the Cenacle and Golgotha, because ritual anamnesis demands the unity of place and time, that is, the current, physical presence in the place of remembrance. There is, therefore, a fundamental difference on the ontological-sacramental level between the Holy Mass in which we participate and the transmitted image of it. The “mediatized” Eucharist is not and never will be the Holy Mass. Listening to and watching the Mass is not tantamount to direct participation in it, and therefore does not allow one to fulfill the obligation to participate in the Mass on Sundays and the prescribed feasts. Nevertheless, the broadcasts of the Mass have pastoral value, since they enable the sick and elderly who are unable to go to the place where the Eucharist is celebrated to establish a spiritual bond with the faithful who participate in the Eucharist in a particular church. They are, therefore, an integral part of the pastoral care of the sick. The broadcasts of liturgy in media also have evangelistic and formative dimensions since they are a carrier of evangelical content and can also serve as a bridge for people who do not know the Church or who have lost contact with it, enabling them to have contact with the Word of God and with the liturgy. The preparation of a Mass broadcast on television requires multifaceted, harmonious and creative collaboration of both those involved in the liturgy itself and the media team so that it can fulfill its pastoral purpose.
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Synteza teologiczna nauki o prymacie papieskim i misja Następcy Piotra w służbie prawdy w pismach J. Ratzingera/Benedykta XVI

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Bartocha W.
Łódzkie Studia Teologiczne
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2019
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vol. 28
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issue 2
99-116
EN
The aim of this article is to present the main lines of the primacy theology as presented by Joseph Ratzinger (Pope Benedict XVI) and its significance in an ecumenical dialogue. Ratzinger, following Catholic ecclesiology, points out that the bishop of Rome carries out the task which was entrusted to Peter by Jesus. Referring to the biblical sources, he researches Peter’s place in all New Testament writings and analyses texts describing his mission. Quoting the arguments from the Bible supporting Christ's origin of Peter’s prerogatives in the area of leading and directing the Church, Ratzinger argues that Peter’s primacy has its Biblical roots and comes from God. The Bavarian theologian points out a personal character of the primacy, thus assessing that the foundation of the Church is both the person and the statement of faith, whose subject is the person. Ratzinger presents the papal office in relation to the Passion of Christ so the Peter’s primacy has a testimonial structure and is related to matryrology through following. The essence of Papacy’s message includes witnessing about Jesus Christ and His salvific message. Thus, the primacy always witnesses about a relationship of the Church with Christ, legitimizes and strengthens it. Stressing a personal character of the primacy, which is expressed in the attitude of being “on the way with Jesus” in the perspective of the Passion and the Cross, we can conclude that authenticity and authority of Christianity takes place not through law, norms and rules but through the miracle of the person of the Church Shepherd, who is responsible for the faith purity and Church unity.
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