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„klęczy Powietrze Ogień Ziemia Woda” Niepublikowana ekfraza ks. Janusza Stanisława Pasierba

100%
Korpysz T.
Colloquia Litteraria
|
2009
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vol. 7
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issue 2
139-141
PL
W artykule po raz pierwszy opublikowano wiersz ks. Janusza St. Pasierba "chrzcielnica" oraz dokonano jego interpretacji.
2
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Liturgia chrzcielna księcia Mieszka I. Próba źródłowej rekonstrukcji

51%
Litawa K.
Liturgia Sacra. Liturgia - Musica - Ars
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2016
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vol. 22
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issue 47
105-120
PL
Ze względu na brak źródeł spisanych, zaświadczających przebieg liturgii chrztu świętego i pozostałych sakramentów inicjacji chrześcijańskiej pierwszego władcy Polski Mieszka I, można wysnuć hipotezę, że szafarz sakramentów korzystał z obrzędu zawartego w Pontyfikale rzymsko-germańskim, zredagowanym w Moguncji w połowie X w. Niewątpliwie z punktu widzenia historyczno-liturgicznego pontyfikał ten miał ogromny wpływ na kształtowanie się w kolejnych wiekach ksiąg liturgicznych, w tym również ksiąg powstających w Polsce. Hipoteza postawiona w artykule przybliża zatem, odległy w czasie, historyczny moment, który wydobył polskich „praojców” z pogańskiego świata, wszczepiając ich w Mistyczne Ciało Chrystusa i w wielowiekową tradycję Kościoła, a tym samym otworzył ich na kulturę ówczesnej Europy, która żyła wartościami chrześcijańskimi.
EN
Due to the lack of written sources testifying the liturgy of baptism and of the other sacraments of Christian initiation of the first sovereign of Poland, Mieszko I, one can formulate a hypothesis, that the celebrant used the rites from the Romano-German Pontifical, edited in Mainz in the early 10th century. Unquestionable, from the historical-liturgical point of view this Pontifical had a large impact for the edition of the liturgical books in the following centuries, including the liturgical books in Poland. The hypothesis formulated in this study brings closer a distant historical moment, which took out the polish forefathers from the pagan world instilling them to the Mystical Body of Christ and to the centuries-old tradition of the Church, and opening them – at the same time – to the European, i.e. Christian culture.
3
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Historia i teologia chrzcielnicy

51%
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.
4
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Baptyzmalny charakter Wigilii Paschalnej

51%
Matwiejuk K.
Łódzkie Studia Teologiczne
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2017
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vol. 26
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issue 2
151-171
EN
A human life is immersed in the world of signs. They are means of interpersonal communication. The signs are also present in the liturgy. One of them is water. This element of the universe created by God, Jesus Christ made an effective sign of His grace. The power of the Holy Spirit accompanies the washing with the baptismal water. Its sanctifying power makes a neophyte a new creature, a child of God. Water as a liturgical sign appears in the liturgy of Paschal Vigil, where it is explained through liturgical texts. The contents marked with this sign actualize in the Baptism ceremony.
5
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Unikalne znaczenie wody chrzcielnej i jej wykradanie do praktyk magicznych przyczyną ewolucji formy chrzcielnicy i jej zabezpieczenia

32%
Nowiński J.
Seminare. Poszukiwania naukowe
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2014
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vol. 35
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issue 2
175-191
EN
The growing importance of baptismal water since the 3rd c., emphasized in the ceremony of its blessing with holy oils (benedictio fontis) which occurred in the Early Middle Ages and Carolingian ceremonies, developed the perception of baptismal water as a res sacra, a holy item category, turning it into unique matter. Its presence in the baptismal font influenced the development of the shape and decoration of the baptismal vessel, primarily by compositionally exposing the basin which clearly dominated the pedestal. The holiness and the sanctifying power of the Sacrament matter were illustrated in the font basin decoration. In the Middle Ages, the sacramental matter of baptismal water was used in sorcery practices related to the so-called effigy magic (invultuatio). In order to enhance the magic power and identification with sorcery addressees, wax figurines that represented them underwent a rite of sorcery Baptism being given the name of an individual a magic ritual was targeted at. As a result, baptismal water together with the consecrated oil of Chrism and oil of the Catechumens were stolen from churches. Those sacrilege practices made the Church issue an order to keep baptismal fonts locked (sub clave), the latter resulting in various forms of preventing access to the baptismal font: from simple lids strengthened with metal ferrules, up to impressive conic ones, with time becoming more and more artistically elaborate. The problem of securing fonts remained open also in the post-Tridentine period. Rituale Romanum issued in 1614 instructed to lock the fonts and fence them off with a closing balustrade.
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