- www.luxexoriente.pl
Mateusz Rafał Potoczny
University of Opole, Faculty of Theology, Department Member
- Byzantine Liturgy, Nestorianism, Oriental Orthodox Liturgical Theology, Eastern Christian studies, Nestorian Christianity, Assyrian Church, and 48 moreLiturgical History, Languages and Linguistics, Ecumenical Theology, Liturgical Studies, Syriac, Mongols, Syrian Christians, Syriac Liturgical Traditions in Asia, Syriac Studies, Medieval Liturgy, Liturgy, Pastoral Theology, Ecumenism, Ecumenical dialogues, History of Liturgy, Liturgia, Early Christianity, Second Temple Judaism, Eschatology and Apocalypticism, Manuscript Studies, Oriental Churches, St Athanasius the Great (of Alexandria), St. Antony the Abbot, Late Antiquity, Church History, Byzantine Studies, Patristics, Late Antique and Byzantine History, Central Asia, Syriac Curch, Sogdiana, Sogdian C Oins and Archaeological Material, Spiritual Culture, Medieval Central Asian trade history, Turfan, Iran, Syriac, Early and Byzantine), History of Christianity, Political Science, Sacramental Theology, Marriage, Baptism, Syriac Liturgy, Oriental Liturgy, Liturgical Theology, Syriac Christianity, Christian Studies, Sacraments, and Assyrian church of the eastedit
- Professor - University of Opole, Poland Dean of the Faculty of Theology, UO Research interests: Syriac Studies, Syr... moreProfessor - University of Opole, Poland
Dean of the Faculty of Theology, UO
Research interests:
Syriac Studies, Syriac Christianity, Liturgy, Oriental Liturgies, History of the Liturgyedit
The title of the present book, "The Baptismal Mystery in the Assyrian Church of the East. History, Liturgy and Theology in the Light of the Writings of the Syro-Oriental Fathers and Commentators", clearly points to the questions... more
The title of the present book, "The Baptismal Mystery in the Assyrian Church of the East. History, Liturgy and Theology in the Light of the Writings of the Syro-Oriental Fathers and Commentators", clearly points to the questions elaborated in it. It concerns the rites connected with the Sacrament of Baptism in the tradition of the venerable Assyrian Church of the East, known also as the Church of Persia, the Nestorian Church or simply the Church of the East (ܥܕܬܐ ܕܡܕܢܚܐ).
The main aim of this book is to present the Syro-oriental baptismal ṭaksā (ordo) together with its theological and symbolic meaning, which developed within that less well-known and still apostolic Christian community. The goal is achieved gradually, through an analysis made in the individual chapters. Starting from the biblical basis and analysing the testimonies proper to the Church of the East, we try to show the specific character of the East-Syrian rites of baptism and of the baptismal euchology. Among the author’s aims is to fill a gap regarding the disputed questions, which still exist not only in the Polish scientific field, but also on the wider, global scale. Our reflection is not limited to the elaboration of the main baptismal testimonies from Persia but is based on the East-Syriac patristic commentaries, which constitute a real novum in the presentation of the mystery. Above all, the first Polish translation of the Rite (see: Annexe 1) provides access to that liturgical source also for those scholars who regard the Syriac language as a real barrier to further studies on Syro-Oriental Baptism.
Obviously in the study we widely refer to the Church Fathers, as well as to some prominent scholars, such as Sebastian P. Brock, Bryan D. Spinks, Maxwell E. Johnson, Gabriele Winkler, and many others. At this point we must draw special attention to the writings of prof. Brock. In fact, in his research the Syriac baptismal traditions seem to have a special place, as can be deduced from reading his famous book entitled The Holy Spirit in the Syriac Baptismal Traditions, or many other papers dedicated to this question (see: Bibliography).
The book The Baptismal Mystery in the Assyrian Church of the East consists of six chapters, the division of the material being motivated both by the chronology of the presented topics and the range of the questions discussed. In the first chapter the analysis concerns the Old Testament baptismal types, together with some references to Jewish ritual practices. For this part of the research, we have chosen the biblical narration from the Book of Genesis on the Deluge (cf. Gen 6–8) and the Crossing of the Red Sea by the Chosen People during the Exodus (cf. Ex 14–15). Then we discuss two principal Jewish customs which in a liturgical key were read as antetypes of Baptism, i.e. circumcision, seen as the visible sign of the covenant; ritual ablutions and the Baptism of proselytes.
Though it is true that the Mystery of Holy Baptism and its deep theology is greater
than any ritual ablution in other religions, yet in discussing it one cannot omit the Old Testament figures which somehow became typical for the later rites of Baptism and for Christian Initiation as a whole, especially in the East-Syriac tradition. Although some researchers claim that to point to the traditional Jewish rites as prototypes of the Christian ones is simply banal, any analysis deprived of these references would run the risk of falling into the methodological trap of cutting off its vital roots. This in turn would provoke the well-founded criticism that the intended stress on the continuity of the History of Salvation loses its justification. Moreover, we know very well that Christianity did not appear ex nihilo, but has its roots precisely in the Old Testament. Therefore, the references to the heritage of the Chosen People are not only justified, but are seen to be necessary.
The second chapter presents a logical continuation of the first, because it contains the New Testament typology of Baptism. The analysis opens with the figure of St. John the Baptist. Without any reference to this protagonist and to his work it would be very difficult to understand the uniqueness of Christian initiation and of its quality in comparison with the Jewish ablutions. It is clear that only by referring to St. John the Baptist can we notice that the
Baptism administrated by John was given “for something” (repentance and conversion), and that Christian Baptism is always “ordered towards something” (to gain the new identity of an adopted son/daughter of God). The following paragraph discusses the Baptism of Jesus Christ,
which in the Syriac traditions and in some commentaries of the Church Fathers, is often considered as the prototype and even the institutional moment of the later Baptism administrated by the Church. For some authors Christian Baptism has to be regarded as the μιμήσις (imitation) of Jesus’ Baptism in the River Jordan. In this part of the book some symbolic images are also discussed. The second chapter closes with the analysis of two paschal events, which also acquired a baptismal meaning: the washing of the feet and the open side of Jesus on the Cross.
In the third chapter the research focuses on two Syro-Oriental Apocrypha which give us very important information on the practice and theology of the baptismal mystery. Even if some scholars approach the Apocrypha with reserve, it seems that this kind of literature represents a valuable heritage of the Syriac East and sheds light on how the Church began to celebrate the mysteries, and on their symbology. The first text to be discussed is known as the Acts of Thomas, where the rite of Baptism is mentioned on five occasions. The second text is known as the History of John the Son of Zebedee, where we encounter two quite detailed descriptions of Baptism. The last part of the chapter contains the baptismal analysis of three collections of the early Christian Church canons, namely Didachè (Διδαχὴ κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς ἔθνεσιν), Didascalia Apostolorum (Διδασκαλία τῶν ἀποστόλων; ܩܦܿܠܐܐ ܕܟܬܒܐ ܕܕܝܕܣܩܠܝܐ ܐܘܟܝܬ ܡܠܦܢܘܬܐ ܕܫܠܝ̈ܚܐ ܩܕܝ̈ܫܐ) and the Apostolic Constitutions.
In the fourth chapter the analysis once again includes the writings of the East-Syriac Fathers but this time the research differs from that in the first chapter. Here, the starting point is not the typologcical commentaries but the structural information found in patristic writings. In the study the works of the following Fathers are discussed: Aphraate the Persian Sage, Ephrem the Syrian, Narsai of Nisibis and Jacob of Serough. There is one more important commentary which we only mention in the footnote: that of Theodore of Mopsuestia. The reason to omit a detailed presentation is that his commentary – though known to the East-Syrian Church – remains a heritage of the West-Syriac tradition and there is no need to refer widely to it.
The discussion contained in the fifth chapter is based on the medieval East-Syriac commentaries, which in turn refer to the well-developed rite of Baptism attributed to the patriarch Ishā’Yahb III. The works of the following authors are discussed in the chapter: Anonymus known also as Pseudo George of Arbela, Abdišā of Nisibis and Timothy II. The most important texts from our point of view are the first and the third. In fact, their authors transmitted not only the probable structure of the Syro-Oriental baptismal taksā, but also a matured theology, which until the modern era remained almost unchanged.
The fifth chapter became a real prelude for the last one, which we can certainly call the heart of this book. Indeed, in the sixth chapter the analysis based on the baptismal ritual can be seen as a kind of editio typica for the whole East-Syriac tradition. It is exactly the rite attributed to Ishā’Yahb III. For the analysis we have chosen the edition published in Urmi in 1890 under the title: Ṭaksā d-qudše d-qurbana wdaʿmada. In the first part of this chapter we made a brief presentation of different editions of the taksā; we showed also its structural outline. After that all parts of the ordo have been discussed. Because the East-Syriac baptismal mystery gives special place to different anointings, therefore in this study we depart from the classic division of the Rite (introductory rites, baptismal rites, concluding rites) and focus attention on those anointings. Is should be noted that the question of the East-Syriac understanding of confirmation is also discussed in this part of the work.
The analysis made in this study was an attempt to show the entire development of the
baptismal Rites of the Church of the East and their underlying theology.
Keywords: Baptism, Jesus’ Baptism, Church of the East, Syriac Fathers, Ephrem the Syrian,
Narsai of Nisibis, Afrahat, Jacob of Serough, biblical baptismal typology, baptismal taksā,
Apocrypha, Acts of Thomas, History of John the Son of Zebedee.
The main aim of this book is to present the Syro-oriental baptismal ṭaksā (ordo) together with its theological and symbolic meaning, which developed within that less well-known and still apostolic Christian community. The goal is achieved gradually, through an analysis made in the individual chapters. Starting from the biblical basis and analysing the testimonies proper to the Church of the East, we try to show the specific character of the East-Syrian rites of baptism and of the baptismal euchology. Among the author’s aims is to fill a gap regarding the disputed questions, which still exist not only in the Polish scientific field, but also on the wider, global scale. Our reflection is not limited to the elaboration of the main baptismal testimonies from Persia but is based on the East-Syriac patristic commentaries, which constitute a real novum in the presentation of the mystery. Above all, the first Polish translation of the Rite (see: Annexe 1) provides access to that liturgical source also for those scholars who regard the Syriac language as a real barrier to further studies on Syro-Oriental Baptism.
Obviously in the study we widely refer to the Church Fathers, as well as to some prominent scholars, such as Sebastian P. Brock, Bryan D. Spinks, Maxwell E. Johnson, Gabriele Winkler, and many others. At this point we must draw special attention to the writings of prof. Brock. In fact, in his research the Syriac baptismal traditions seem to have a special place, as can be deduced from reading his famous book entitled The Holy Spirit in the Syriac Baptismal Traditions, or many other papers dedicated to this question (see: Bibliography).
The book The Baptismal Mystery in the Assyrian Church of the East consists of six chapters, the division of the material being motivated both by the chronology of the presented topics and the range of the questions discussed. In the first chapter the analysis concerns the Old Testament baptismal types, together with some references to Jewish ritual practices. For this part of the research, we have chosen the biblical narration from the Book of Genesis on the Deluge (cf. Gen 6–8) and the Crossing of the Red Sea by the Chosen People during the Exodus (cf. Ex 14–15). Then we discuss two principal Jewish customs which in a liturgical key were read as antetypes of Baptism, i.e. circumcision, seen as the visible sign of the covenant; ritual ablutions and the Baptism of proselytes.
Though it is true that the Mystery of Holy Baptism and its deep theology is greater
than any ritual ablution in other religions, yet in discussing it one cannot omit the Old Testament figures which somehow became typical for the later rites of Baptism and for Christian Initiation as a whole, especially in the East-Syriac tradition. Although some researchers claim that to point to the traditional Jewish rites as prototypes of the Christian ones is simply banal, any analysis deprived of these references would run the risk of falling into the methodological trap of cutting off its vital roots. This in turn would provoke the well-founded criticism that the intended stress on the continuity of the History of Salvation loses its justification. Moreover, we know very well that Christianity did not appear ex nihilo, but has its roots precisely in the Old Testament. Therefore, the references to the heritage of the Chosen People are not only justified, but are seen to be necessary.
The second chapter presents a logical continuation of the first, because it contains the New Testament typology of Baptism. The analysis opens with the figure of St. John the Baptist. Without any reference to this protagonist and to his work it would be very difficult to understand the uniqueness of Christian initiation and of its quality in comparison with the Jewish ablutions. It is clear that only by referring to St. John the Baptist can we notice that the
Baptism administrated by John was given “for something” (repentance and conversion), and that Christian Baptism is always “ordered towards something” (to gain the new identity of an adopted son/daughter of God). The following paragraph discusses the Baptism of Jesus Christ,
which in the Syriac traditions and in some commentaries of the Church Fathers, is often considered as the prototype and even the institutional moment of the later Baptism administrated by the Church. For some authors Christian Baptism has to be regarded as the μιμήσις (imitation) of Jesus’ Baptism in the River Jordan. In this part of the book some symbolic images are also discussed. The second chapter closes with the analysis of two paschal events, which also acquired a baptismal meaning: the washing of the feet and the open side of Jesus on the Cross.
In the third chapter the research focuses on two Syro-Oriental Apocrypha which give us very important information on the practice and theology of the baptismal mystery. Even if some scholars approach the Apocrypha with reserve, it seems that this kind of literature represents a valuable heritage of the Syriac East and sheds light on how the Church began to celebrate the mysteries, and on their symbology. The first text to be discussed is known as the Acts of Thomas, where the rite of Baptism is mentioned on five occasions. The second text is known as the History of John the Son of Zebedee, where we encounter two quite detailed descriptions of Baptism. The last part of the chapter contains the baptismal analysis of three collections of the early Christian Church canons, namely Didachè (Διδαχὴ κυρίου διὰ τῶν δώδεκα ἀποστόλων τοῖς ἔθνεσιν), Didascalia Apostolorum (Διδασκαλία τῶν ἀποστόλων; ܩܦܿܠܐܐ ܕܟܬܒܐ ܕܕܝܕܣܩܠܝܐ ܐܘܟܝܬ ܡܠܦܢܘܬܐ ܕܫܠܝ̈ܚܐ ܩܕܝ̈ܫܐ) and the Apostolic Constitutions.
In the fourth chapter the analysis once again includes the writings of the East-Syriac Fathers but this time the research differs from that in the first chapter. Here, the starting point is not the typologcical commentaries but the structural information found in patristic writings. In the study the works of the following Fathers are discussed: Aphraate the Persian Sage, Ephrem the Syrian, Narsai of Nisibis and Jacob of Serough. There is one more important commentary which we only mention in the footnote: that of Theodore of Mopsuestia. The reason to omit a detailed presentation is that his commentary – though known to the East-Syrian Church – remains a heritage of the West-Syriac tradition and there is no need to refer widely to it.
The discussion contained in the fifth chapter is based on the medieval East-Syriac commentaries, which in turn refer to the well-developed rite of Baptism attributed to the patriarch Ishā’Yahb III. The works of the following authors are discussed in the chapter: Anonymus known also as Pseudo George of Arbela, Abdišā of Nisibis and Timothy II. The most important texts from our point of view are the first and the third. In fact, their authors transmitted not only the probable structure of the Syro-Oriental baptismal taksā, but also a matured theology, which until the modern era remained almost unchanged.
The fifth chapter became a real prelude for the last one, which we can certainly call the heart of this book. Indeed, in the sixth chapter the analysis based on the baptismal ritual can be seen as a kind of editio typica for the whole East-Syriac tradition. It is exactly the rite attributed to Ishā’Yahb III. For the analysis we have chosen the edition published in Urmi in 1890 under the title: Ṭaksā d-qudše d-qurbana wdaʿmada. In the first part of this chapter we made a brief presentation of different editions of the taksā; we showed also its structural outline. After that all parts of the ordo have been discussed. Because the East-Syriac baptismal mystery gives special place to different anointings, therefore in this study we depart from the classic division of the Rite (introductory rites, baptismal rites, concluding rites) and focus attention on those anointings. Is should be noted that the question of the East-Syriac understanding of confirmation is also discussed in this part of the work.
The analysis made in this study was an attempt to show the entire development of the
baptismal Rites of the Church of the East and their underlying theology.
Keywords: Baptism, Jesus’ Baptism, Church of the East, Syriac Fathers, Ephrem the Syrian,
Narsai of Nisibis, Afrahat, Jacob of Serough, biblical baptismal typology, baptismal taksā,
Apocrypha, Acts of Thomas, History of John the Son of Zebedee.
Research Interests:
In tutto il mondo dove ci sono i cristiani, ci sono anche chiese e luoghi, in cui le comunità cristiane s'incontrano per lodare Dio. Si può dire che per ogni comunità cristiana avere una chiesa propria significa avere un segno visibile... more
In tutto il mondo dove ci sono i cristiani, ci sono anche chiese e luoghi, in cui le comunità cristiane s'incontrano per lodare Dio. Si può dire che per ogni comunità cristiana avere una chiesa propria significa avere un segno visibile della propria identità. La teologia del luogo del culto viene espressa nell'arco dei secoli in diversi modi ma nel massimo grado la peculiarità dell'edificio sacro cristiano si esprime durante le liturgie ivi celebrate. Proprio esse, sin dall'inizio – con la fondazione e con la dedicazione, rendono l'edificio un luogo d’incontro vivace e il vero cielo sulla terra. I riti prescritti per le celebrazioni legate all'inaugurazione di una chiesa, con drammaturgia e profondità, formano il vero tesoro simbolico del tempio cristiano.
Il nucleo del presente lavoro è l'analisi dei riti presenti nelle tradizioni bizantina e latina. Per raggiungere dei risultati soddisfacenti sono stati adattati due metodi: l'analisi storico-critica (dominante nella parte storica) e l'analisi comparativa (dominante nella parte liturgico-teologica).
Nella prima parte, ci si è concentrati sullo sviluppo storico delle fondazioni e delle dedicazioni di una chiesa. Il primo capitolo presenta la concezione dei luoghi sacri nelle varie comunità umane e religiose. Partendo dalle idee bibliche dei luoghi sacri ed attraversando le testimonianze dei Padri della Chiesa (fino alla pubblicazione dell'editto di Milano), viene spiegata la comune concezione cristiana del senso dell'esistenza dei luoghi sacri e delle relative dedicazioni. Nel secondo capitolo, l'oggetto della ricerca è l'analisi storico-critica dei testi che pian piano, influenzandosi a vicenda, vennero a formare i libri liturgici, arrivando fino alle loro ultime redazioni, che costituiscono il rito. Grazie alla breve presentazione dello svolgimento della fondazione e della dedicazione in ognuno di questi documenti, si possono specificare i punti principali delle celebrazioni. La prima parte del lavoro pone un solido fondamento per poter passare alla seconda, cioè all'analisi comparativa degli odierni rituali della fondazione e della dedicazione di una chiesa in ambedue le tradizioni. Nel terzo capitolo inizia l'analisi dal punto di vista liturgico. Vengono così presentate e paragonate sia le strutture dei riti sia lo svolgimento delle azioni liturgiche (le somiglianze e le differenze nelle celebrazioni sono riportate in tabelle comparative per facilitare la comprensione). Nel quarto capitolo si prosegue con l'analisi comparativa dei testi eucologici nei rituali, chiamati le “preghiere comuni”, perché si riferiscono alle stesse azioni in ambedue le tradizioni. In seguito viene sottolineato il carico teologico presente nei rituali e espresso nella teologia biblica, nei temi trinitari, nella cristologia, nella soteriologia, nell'ecclesiologia e nell'escatologia.
CONCLUSIONI GENERALI
1. L'analisi fatta nel lavoro ha mostrato che le feste delle inaugurazioni delle chiese bizantine e latine affondano le radici nella tradizione veterotestamentaria e non possono distaccarsi da essa. Quantunque la teologia cristiana del tempio sia diversa da quella giudaica, il legame con l'opera di Salomone conferma la continuità della tradizione che dal tempio terrestre conduce i credenti all'escatologico tempio celeste.
2. Gli odierni rituali bizantini e latini, insieme con le azioni specifiche dei riti, non sono stati codificati in uno scriptorium, ma sono il frutto di un lungo percorso liturgico, che spesso si influenzava a vicenda (nei rituali bizantini troviamo influssi latini e gallicani e viceversa). Proprio per questo, nel corso della ricerca si evidenziano numerose somiglianze, la prima delle quali è il tema dominante dei riti: l'implorazione della benedizione divina per il nuovo edificio cultuale.
3. Benché ambedue le tradizioni abbiano interagito tra loro, i riti delle fondazioni e delle dedicazioni delle chiese presentano anche molte differenze. Per esempio i testi bizantini presentano il tempio sopratutto come il “cielo sulla terra”, l'abitazione metafisica dove Dio viene ad incontrare il suo popolo; i testi latini, vedono la chiesa-edificio anzitutto come il luogo dove l'assemblea si raduna per svolgere il culto.
4. L'analisi teologica dei testi eucologici mostra che, trasmettendo sostanzialmente uguali temi teologici, nelle diverse tradizioni si mettono in risalto aspetti diversi degli stessi. Mentre nelle preghiere bizantine dominano i temi veterotestamentari, trinitari ed escatologici, nei testi eucologici latini il primo posto è occupato da temi neotestamentari, cristologici ed ecclesiologici.
5. L'elenco delle diverse domande epicletiche presenti nei testi eucologici e i titolo descriventi il luogo sacro bizantini e latini, considerati insieme, possono creare una definizione comune della chiesa-edificio: “L'edificio del culto cristiano (ἐκκλησία, ecclesia) è una casa (οἶκος) edificata (opus) in onore di Dio, come sua dimora (κατοικία, locus sanctus), per la celebrazione della sua gloria (σκήνωμα δόξης); tale celebrazione si svolge tramite i misteri divini (ναός, templum, ædes) compiuti dalla comunità credente (orationis domum), dalla quale, alla fine, quell'edificio prende anche il nome (ἐκκλησία, ecclesia)”.
6. L'analisi comparativa storico-liturgica che è oggetto del lavoro può avvicinare il lettore alla tematica liturgico-teologica della fondazione e della dedicazione di una chiesa nella tradizione bizantina e latina. Il tema scelto per la ricerca permette di dare uno sguardo abbastanza ampio alla problematica.
7. Il paragone tra le diverse tradizioni liturgiche ha anche scopo ecumenico: in un’epoca di secolarizzazione come la nostra il compito più importante di ogni Chiesa cristiana deve essere quello di insistere nel cercare un dialogo con gli altri per poter dare un'unica testimonianza davanti al mondo contemporaneo. L'analisi comparativa del tesoro liturgico presente in ogni tradizione cristiana, tramite la reciproca comprensione, può aiutare a creare una diversitas reconciliata che porti in futuro ad un vero avvicinamento, necessario per la piena comunione delle Chiese.
Il nucleo del presente lavoro è l'analisi dei riti presenti nelle tradizioni bizantina e latina. Per raggiungere dei risultati soddisfacenti sono stati adattati due metodi: l'analisi storico-critica (dominante nella parte storica) e l'analisi comparativa (dominante nella parte liturgico-teologica).
Nella prima parte, ci si è concentrati sullo sviluppo storico delle fondazioni e delle dedicazioni di una chiesa. Il primo capitolo presenta la concezione dei luoghi sacri nelle varie comunità umane e religiose. Partendo dalle idee bibliche dei luoghi sacri ed attraversando le testimonianze dei Padri della Chiesa (fino alla pubblicazione dell'editto di Milano), viene spiegata la comune concezione cristiana del senso dell'esistenza dei luoghi sacri e delle relative dedicazioni. Nel secondo capitolo, l'oggetto della ricerca è l'analisi storico-critica dei testi che pian piano, influenzandosi a vicenda, vennero a formare i libri liturgici, arrivando fino alle loro ultime redazioni, che costituiscono il rito. Grazie alla breve presentazione dello svolgimento della fondazione e della dedicazione in ognuno di questi documenti, si possono specificare i punti principali delle celebrazioni. La prima parte del lavoro pone un solido fondamento per poter passare alla seconda, cioè all'analisi comparativa degli odierni rituali della fondazione e della dedicazione di una chiesa in ambedue le tradizioni. Nel terzo capitolo inizia l'analisi dal punto di vista liturgico. Vengono così presentate e paragonate sia le strutture dei riti sia lo svolgimento delle azioni liturgiche (le somiglianze e le differenze nelle celebrazioni sono riportate in tabelle comparative per facilitare la comprensione). Nel quarto capitolo si prosegue con l'analisi comparativa dei testi eucologici nei rituali, chiamati le “preghiere comuni”, perché si riferiscono alle stesse azioni in ambedue le tradizioni. In seguito viene sottolineato il carico teologico presente nei rituali e espresso nella teologia biblica, nei temi trinitari, nella cristologia, nella soteriologia, nell'ecclesiologia e nell'escatologia.
CONCLUSIONI GENERALI
1. L'analisi fatta nel lavoro ha mostrato che le feste delle inaugurazioni delle chiese bizantine e latine affondano le radici nella tradizione veterotestamentaria e non possono distaccarsi da essa. Quantunque la teologia cristiana del tempio sia diversa da quella giudaica, il legame con l'opera di Salomone conferma la continuità della tradizione che dal tempio terrestre conduce i credenti all'escatologico tempio celeste.
2. Gli odierni rituali bizantini e latini, insieme con le azioni specifiche dei riti, non sono stati codificati in uno scriptorium, ma sono il frutto di un lungo percorso liturgico, che spesso si influenzava a vicenda (nei rituali bizantini troviamo influssi latini e gallicani e viceversa). Proprio per questo, nel corso della ricerca si evidenziano numerose somiglianze, la prima delle quali è il tema dominante dei riti: l'implorazione della benedizione divina per il nuovo edificio cultuale.
3. Benché ambedue le tradizioni abbiano interagito tra loro, i riti delle fondazioni e delle dedicazioni delle chiese presentano anche molte differenze. Per esempio i testi bizantini presentano il tempio sopratutto come il “cielo sulla terra”, l'abitazione metafisica dove Dio viene ad incontrare il suo popolo; i testi latini, vedono la chiesa-edificio anzitutto come il luogo dove l'assemblea si raduna per svolgere il culto.
4. L'analisi teologica dei testi eucologici mostra che, trasmettendo sostanzialmente uguali temi teologici, nelle diverse tradizioni si mettono in risalto aspetti diversi degli stessi. Mentre nelle preghiere bizantine dominano i temi veterotestamentari, trinitari ed escatologici, nei testi eucologici latini il primo posto è occupato da temi neotestamentari, cristologici ed ecclesiologici.
5. L'elenco delle diverse domande epicletiche presenti nei testi eucologici e i titolo descriventi il luogo sacro bizantini e latini, considerati insieme, possono creare una definizione comune della chiesa-edificio: “L'edificio del culto cristiano (ἐκκλησία, ecclesia) è una casa (οἶκος) edificata (opus) in onore di Dio, come sua dimora (κατοικία, locus sanctus), per la celebrazione della sua gloria (σκήνωμα δόξης); tale celebrazione si svolge tramite i misteri divini (ναός, templum, ædes) compiuti dalla comunità credente (orationis domum), dalla quale, alla fine, quell'edificio prende anche il nome (ἐκκλησία, ecclesia)”.
6. L'analisi comparativa storico-liturgica che è oggetto del lavoro può avvicinare il lettore alla tematica liturgico-teologica della fondazione e della dedicazione di una chiesa nella tradizione bizantina e latina. Il tema scelto per la ricerca permette di dare uno sguardo abbastanza ampio alla problematica.
7. Il paragone tra le diverse tradizioni liturgiche ha anche scopo ecumenico: in un’epoca di secolarizzazione come la nostra il compito più importante di ogni Chiesa cristiana deve essere quello di insistere nel cercare un dialogo con gli altri per poter dare un'unica testimonianza davanti al mondo contemporaneo. L'analisi comparativa del tesoro liturgico presente in ogni tradizione cristiana, tramite la reciproca comprensione, può aiutare a creare una diversitas reconciliata che porti in futuro ad un vero avvicinamento, necessario per la piena comunione delle Chiese.
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Liturgical Prayer as a School of Formation for the Faithful in the Syro-Malnkara Church Tradition The Liturgy of the Church, being the first locus theologicus, is by its nature a space for the formation of the faithful. Both the... more
Liturgical Prayer as a School of Formation for the Faithful in the Syro-Malnkara Church Tradition
The Liturgy of the Church, being the first locus theologicus, is by its nature a space for the formation of the faithful. Both the liturgical texts and all other components of the celebrations should not be only an expression of worship, but also, they have to shape the faithful in both theological and moral dimensions. This article presents the formative role of the liturgy in the Syro-Malankara Church tradition. In the follow-ing parts of the study, the reader will become acquainted with the historical outline of the syro-malankara tradition, the general assumptions of liturgical formation as well as some examples of the formative role of the discussed liturgy.
The Liturgy of the Church, being the first locus theologicus, is by its nature a space for the formation of the faithful. Both the liturgical texts and all other components of the celebrations should not be only an expression of worship, but also, they have to shape the faithful in both theological and moral dimensions. This article presents the formative role of the liturgy in the Syro-Malankara Church tradition. In the follow-ing parts of the study, the reader will become acquainted with the historical outline of the syro-malankara tradition, the general assumptions of liturgical formation as well as some examples of the formative role of the discussed liturgy.
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Kościół, będący Mistycznym Ciałem Chrystusa, domaga się od wiernych nie tylko ich przy- należności, ale wiary w jego boskie pochodzenie. Ta wiara, obecna w starożytnych symbolach, kształtowana jest na liturgii i przez liturgię. Liturgia... more
Kościół, będący Mistycznym Ciałem Chrystusa, domaga się od wiernych nie tylko ich przy- należności, ale wiary w jego boskie pochodzenie. Ta wiara, obecna w starożytnych symbolach, kształtowana jest na liturgii i przez liturgię. Liturgia bowiem, będąc pierwszym miejscem teologicznym, jest też naturalnym biotopem wyznawania i celebrowania tejże wiary. W niniejszym studium autor przypomina założenia relacji liturgii do Kościoła, poddaje refleksji liturgię rozumianą jako przestrzeń manifestacji wiary w Kościół oraz snuje refleksję nad obecna w temacie ars celebrandi i jej wpływem na budowanie wiary w Ko- ściół Chrystusowy.
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The Sacrament of Holy Orders belongs to one of the most essential mysteries given to us by Jesus Christ. Apostolic succession handed down to the Church is a guarantee of the continuity of tradition and proof of the authenticity of... more
The Sacrament of Holy Orders belongs to one of the most essential mysteries given to us by Jesus Christ. Apostolic succession handed down to the Church is a guarantee of the continuity of tradition and proof of the authenticity of Christian worship focused on the continuously present Lord. Even if liturgical functions are common to the Church as a whole, different liturgical traditions elaborated their own understanding of the sacrament and related ministry. This paper is a reflection on the essence of the ministry of a presbyter in the liturgical space of the Syriac Churches. The author starts by presenting their understanding of the sacrament and its validity and next discusses the structure of the rites in both West and East Syrian traditions. The last part of the presentation contains a theological reflection concerning the main consecratory prayer of Ordination to the Presbyterate.
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Research Interests:
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Oil belongs to the most important natural elements that have entered the Christian liturgy. Although it is used in various sacramental and extra-sacramental rites, the richest theological meaning it gained in the rites of Christian... more
Oil belongs to the most important natural elements that have entered the Christian liturgy. Although it is used in various sacramental and extra-sacramental rites, the richest theological meaning it gained in the rites of Christian Initiation. This study reflects on the role and significance of oil in the baptismal liturgy in the Syro-Oriental tradition. The paper starts from the presentation of the nomenclature related to the anointing in Syrian traditions. Then one can learn about the symbolism of oil and anointing found in the works of the most prominent Syriac Fathers. The last part of research presents the anointings in the baptismal rite of the Syro-Oriental Churches.
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In the Church’s teaching, the family founded on the marital union of a man and a woman appears to be a pastoral priority and a fundamental reality that demands special attention. In connection with the Synod of Bishops on the Family, this... more
In the Church’s teaching, the family founded on the marital union of a man and a woman appears to be a pastoral priority and a fundamental reality that demands special attention. In connection with the Synod of Bishops on the Family, this topic has been present in both academic and media debate. It should be noted, however, that the image of the family presented in that debate has not always depicted its positive dimension. In many cases, the interlocutors only discussed questions concerning the crisis of the fami- ly, addressing such issues asthe place of divorcees in the community of the Church and their possible admission to receive the Holy Communion or the worrying factors which aim to weaken this fundamental unit of the society. But in the teaching of the Church, the family is shown as a positive reality. In this study, the author focuses his attention on two main concepts of the family presented in the apostolic exhortation Amoris laetitia, that is the family as the fundamental unit of the society and the family as a Domestic Church.
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The aim of this study is to make known to the reader the theology of the Sacrament of Penance and Reconciliation in the Assyrian Church of the East and with its Liturgy called "Order of Pardon" (taksā d-ḥusāyā). The research has been... more
The aim of this study is to make known to the reader the theology of the Sacrament of Penance and Reconciliation in the Assyrian Church of the East and with its Liturgy called "Order of Pardon" (taksā d-ḥusāyā). The research has been based on the genuine Syriac patristic tradition and on the most important liturgical source, i.e. the Order edited by the prominent catholicos Ishā'Yahb III (†659). The analysis includes the explanation of theological image of the "robe of glory", which creates the link between the Sacrament of Penance itself and Baptism, the theological meaning of Christian conversion and the presentation of taksā d-ḥusāyā. The study shows the Syro-Oriental celebration of the Sacrament as a comprehensive and theologically coherent with the Rites in the other Christian communities. Some peculiarities of this Ordo attest its originality and don't depreciate in any way its theological and liturgical value.
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Małżeństwo rozumiane jako związek mężczyzny i kobiety, ustanowione z woli samego Stwórcy, w każdej tradycji liturgicznej cieszy się wielkim szacunkiem. Asyryjski Kościół Wschodu nie jest tu wyjątkiem, chociaż w dyscyplinie kanonicznej nie... more
Małżeństwo rozumiane jako związek mężczyzny i kobiety, ustanowione z woli samego Stwórcy, w każdej tradycji liturgicznej cieszy się wielkim szacunkiem. Asyryjski Kościół Wschodu nie jest tu wyjątkiem, chociaż w dyscyplinie kanonicznej nie nazywa małżeństwa sakramentem. Niniejsze studium stanowi prezentację myśli teologicznej i praktyki liturgicznej związanej z małżeństwem w tej czcigodnej i starożytnej tradycji Kościoła. Analiza obejmuje kolejno kwestię rozumienia małżeństwa jako sakramentu, krótką historię rozwoju obrzędu, prezentację struktury ceremonii oraz kanoniczną dopuszczalność rozwodu. Najwięcej miejsca poświęca się liturgicznemu obrzędowi małżeństwa, który jawi się jako jeden z najbardziej rozbudowanych spośród wszystkich liturgii ślubnych Kościoła. W ostatniej części, podsumowującej całość studium, znajduje się kilka refleksji, które mogą stać się przyczynkiem do podjęcia dyskusji nad wizją małżeństwa we współczesnym świecie.
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Problematyka niniejszego studium oscyluje wokół niezwykle ważnego gestu sakramentalnego jakim jest nałożenie rąk, który choć wspólny całemu chrześcijaństwu, posiada różną formę i znaczenie w poszczególnych tradycjach liturgicznych.... more
Problematyka niniejszego studium oscyluje wokół niezwykle ważnego gestu sakramentalnego jakim jest nałożenie rąk, który choć wspólny całemu chrześcijaństwu, posiada różną formę i znaczenie w poszczególnych tradycjach liturgicznych. Kolejne części artykułu w syntetyczny sposób prezentują najpierw terminologię związana z tym gestem, a następnie praktykę i po części też teologię nałożenia rąk w celebracji misteriów (= sakramentów) Kościołów syryjskich i bizantyjskich. W pierwszej kolejności uwaga skupia się na sakramencie święceń, którego nazwa własna we wspólnotach chrześcijańskiego Wschodu nawiązuje właśnie do gestu włożenia rąk. Kolejny punkt dotyczy gestu włożenia rąk w chrześcijańskiej inicjacji. W ostatniej części znajdują się informacje dotyczące tych sakramentów Wschodu, w których gest nałożenia rąk jest obecny, choć nie należy do najważniejszych czynności liturgicznych.
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Like any other science, theology has a specific language, which should express and clarify its essentials. Because most of the subjects of theological research are immeasurable, scientific language has to operate using images and... more
Like any other science, theology has a specific language, which should express and clarify its essentials. Because most of the subjects of theological research are immeasurable, scientific language has to operate using images and theoretical terms. Of course, there are many methodologies of theological discourse. Among them one can find the methodology developed by Church Fathers especially those belonging to both West and East Syriac Traditions. Since their mentality was close to the Semitic roots, they started to use in the theological treatises a very specific kind of explanation which could be well understood by the people of Middle East. It was a language of analogy. Thanks to the use of tangible images the Fathers invented a direct language which enabled them to explain truths that could not be clarified using ordinary language. In this paper we try to explain the importance of analogy in theological debate. The explanation will be supported by some examples taken from the writings of the prominent Syriac Fathers regarding the baptismal analogies and the typology "Mary-Eve", seen as an example of the theological explanation of the divine truth. In the final part of this study, we attempt to outline the accommodation of analogical language to contemporary theological discussion and liturgical practice.
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Two joint declarations of the Catholic-Assyrian dialogue commission. Status quaestionis and perspectives The Common Christological Declaration that 25 years ago was signed by Pope John Paul II and Patriarch of the Assyrian Church of the... more
Two joint declarations of the Catholic-Assyrian dialogue commission. Status quaestionis and perspectives
The Common Christological Declaration that 25 years ago was signed by Pope John Paul II and Patriarch of the Assyrian Church of the East, Mar Dinkha IV, is a milestone after com- mon Christological stagnation that have been lasting fruitlessly for last several hundreds of years. The document deals with these aspects of the teaching of the Church on Christ that had made the Assyrian Church to go its own way after the Council of Ephesus (431). It is worth to note that the faith the Assyrians professed with respect to the Incarnation of the Son of God and the relation between the two his natures, divine and human, is the same as it was taught by the Church since the time of the Council of Chalcedon (451).
Keywords: Catholic Church, Assyrian Church of the East, ecumenism, dialogue, Common Christological Declaration, sacraments, Christology.
The Common Christological Declaration that 25 years ago was signed by Pope John Paul II and Patriarch of the Assyrian Church of the East, Mar Dinkha IV, is a milestone after com- mon Christological stagnation that have been lasting fruitlessly for last several hundreds of years. The document deals with these aspects of the teaching of the Church on Christ that had made the Assyrian Church to go its own way after the Council of Ephesus (431). It is worth to note that the faith the Assyrians professed with respect to the Incarnation of the Son of God and the relation between the two his natures, divine and human, is the same as it was taught by the Church since the time of the Council of Chalcedon (451).
Keywords: Catholic Church, Assyrian Church of the East, ecumenism, dialogue, Common Christological Declaration, sacraments, Christology.
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The Sacrament of Holy Orders belongs to the most essential mysteries left by Jesus Christ. The Apostolic succession handed down to the Church is a guarantee of the continuity of the tradition and a proof of the authenticity of the... more
The Sacrament of Holy Orders belongs to the most essential mysteries left by Jesus Christ. The Apostolic succession handed down to the Church is a guarantee of the continuity of the tradition and a proof of the authenticity of the Christian worship focused on the continuously present Lord. Even if the liturgical functions are common to the Church as a whole, the different liturgical traditions elaborated their own understanding of the sacrament and related ministry. This paper reflects on the essence of the Presbyterial ministry in the liturgical space of the Syriac Churches. The author starts from the presentation of the understanding of the sacrament and its validity and next discusses the structure of the rites in both West and East Syriac traditions. The last part of the presentation contains a theological reflection concerning the main consecratory prayer of the Ordination to the Presbyterate.
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Research Interests:
Research Interests:
The cult of St. Joseph the Carpenter in the Liturgies of the Eastern Churches The history of the cult of St. Joseph the Carpenter in the Eastern Churches is very long and rich. Even if today the holy guardian of Jesus Christ seems to be... more
The cult of St. Joseph the Carpenter in the Liturgies of the Eastern Churches
The history of the cult of St. Joseph the Carpenter in the Eastern Churches is very long and rich. Even if today the holy guardian of Jesus Christ seems to be a bit forgotten in the Christian Orient, from the ancient times he enjoyed there great respect. The expressions of this one can be found in some testimonies left by the oriental Church Fathers, such as St. Ephrem the Syrian or Jacob of Saroug, and these are also included in the apocryphal literature. Three traditions are presented in this study – namely Byzantine, Syriac and Coptic. Despite some differences, they involved the memory of St. Joseph contained among the celebrations of the Liturgical Year. The liturgical and popular Christian texts of those traditions show the Saint as a true example of humility, trust and righteousness. As presented St. Joseph appears also in oriental traditions as a role model of man, father and guardian of the family – not only on the small scale concerning the singular family, but also on the larger scale, i.e. the whole community of the Church.
Key words: St. Joseph, cult, Oriental Liturgies, iconography, Eastern Christianity
Słowa kluczowe: Św. Józef, kult, liturgie orientalne, ikonografia, chrześcijaństwo wschodnie.
The history of the cult of St. Joseph the Carpenter in the Eastern Churches is very long and rich. Even if today the holy guardian of Jesus Christ seems to be a bit forgotten in the Christian Orient, from the ancient times he enjoyed there great respect. The expressions of this one can be found in some testimonies left by the oriental Church Fathers, such as St. Ephrem the Syrian or Jacob of Saroug, and these are also included in the apocryphal literature. Three traditions are presented in this study – namely Byzantine, Syriac and Coptic. Despite some differences, they involved the memory of St. Joseph contained among the celebrations of the Liturgical Year. The liturgical and popular Christian texts of those traditions show the Saint as a true example of humility, trust and righteousness. As presented St. Joseph appears also in oriental traditions as a role model of man, father and guardian of the family – not only on the small scale concerning the singular family, but also on the larger scale, i.e. the whole community of the Church.
Key words: St. Joseph, cult, Oriental Liturgies, iconography, Eastern Christianity
Słowa kluczowe: Św. Józef, kult, liturgie orientalne, ikonografia, chrześcijaństwo wschodnie.
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The private revelations or supernatural visions are present in the Church’s life from the very beginning. Usually they were bounded with the mystical life of the holy people and made the heavenly reality somehow present on earth. Among... more
The private revelations or supernatural visions are present in the Church’s life from the very beginning. Usually they were bounded with the mystical life of the holy people and made the heavenly reality somehow present on earth. Among the private revelations a special place have the apparitions of the Mother of God. This phenomenon become more intense in the last two centuries, what – according to some theologians – could be a sign of the so called „End Times”. In those events the Most Blessed Mary comes down from heaven with the message of love and peace, virtues which are lacking in the contemporary world. The newest history knows some apparitions recognized by Church (as for example Fatima, La Salette, Guadelupe), some which were not acknowledged (Garabandal), and some not evaluated yet (Medjugorje).
Because every private revelation concerns the spiritual and metaphysical sphere of life and is connected with a mystery, it provokes a simply human curios- ity which very often leads to the polarization of opinions. In front of such events some people ask for the immediate recognition of them, and some others warn against the apparitions. The Holy Church appreciate the private revelations but at the same time is very careful with the recognition of their authenticity. In order to evaluate the revelations a number of theological criteria have been elaborated. In this study the author reminds the teaching of the Church regarding the private revelations and presents the criteria and the signs of authenticity to proof the true origin of a revelation.
Because every private revelation concerns the spiritual and metaphysical sphere of life and is connected with a mystery, it provokes a simply human curios- ity which very often leads to the polarization of opinions. In front of such events some people ask for the immediate recognition of them, and some others warn against the apparitions. The Holy Church appreciate the private revelations but at the same time is very careful with the recognition of their authenticity. In order to evaluate the revelations a number of theological criteria have been elaborated. In this study the author reminds the teaching of the Church regarding the private revelations and presents the criteria and the signs of authenticity to proof the true origin of a revelation.
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The main object of this study is the baptismal Ordo of the Syro-Oriental liturgical tradition. The author, starting from the ancient sources, shows the phases of the development of the rite and of its theology. Referring to the Church... more
The main object of this study is the baptismal Ordo of the Syro-Oriental liturgical tradition. The author, starting from the ancient sources, shows the phases of the development of the rite and of its theology. Referring to the Church Fathers like Ephrem and Narsai, he points that from ancient times the Church of the East has attached a special significance to the baptismal anointing. Indeed, in the case of this tradition the anointing is threefold: two times before the baptismal immersion and once following it. In this study a commentary of the patriarch Timothy II (1318–1332) was also presented, with some essential and original medieval ideas relating to the praxis and to the baptismal theology of the Church of the East. In the last part of the paper the author reflected on the contemporary Rite of the Baptism in the Church of the East.
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Research Interests:
In all liturgical families, including the Syriac ones, the proclamation of the Word of God is an essential element of liturgical celebration. Although in the numerous communities sharing the same tradition of Antioch, Edessa and Nisibis... more
In all liturgical families, including the Syriac ones, the proclamation of the Word of God is an essential element of liturgical celebration. Although in the numerous communities sharing the same tradition of Antioch, Edessa and Nisibis the practice of reading from the Bible during the liturgy looks different there are some common elements. They include: a great respect for the Bible (the book seen as a monstrance), the readings taking place during the Liturgy of Cate- chumens; the division of readings from both the Old and New Testament into the psalmodic chants, the practice of reading the Gospel which is reserved strictly for the priest, the presence of the biblical poetry during the whole celebration. In this study, apart from the analysis of the essential elements of the Syriac Liturgy of the Word, the Author includes a brief introduction to the history and geography of the Syriac Churches and describes the historical place of the procla- mation of the Bible, i.e. the bema.
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In every liturgical family, including the Syriac ones, the proclamation of the Word of God belongs to the essential elements of the celebration. Although in the many communities sharing the same tradition of Antioch, Edessa and Nisibis... more
In every liturgical family, including the Syriac ones, the proclamation of the Word of God belongs to the essential elements of the celebration. Although in the many communities sharing the same tradition of Antioch, Edessa and Nisibis the practice of the biblical readings within the liturgy looks different there are some common elements. Among them one can list: a great respect towards the Bible (the book seen as a monstrance); the readings take place during the Liturgy of Catechumens; the readings from both the Old and New Testament are divided by the psalmodic chants; the practice of reading the Gospel is strictly reserved for the priest; the presence of the biblical poetry within the whole celebration. In this study, aside from the analyshis of the essential elements of the Syriac Liturgy of the Word, the author has included also a brief introduction to the history and geography of the Syriac Churches and has described the historical place of the proclamation of the Bible, i.e. the bemā.
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Word which becomes an image in the tradition of Syriac Christians. The paper examines the subject of figurative art in the theological space of the tradition of Syriac Churches. Even if in the early stage of their existence those... more
Word which becomes an image in the tradition of Syriac Christians. The paper examines the subject of figurative art in the theological space of the tradition of Syriac Churches. Even if in the early stage of their existence those communities were an integral part of Byzantine Empire, they developed a totally different pattern of the imaging, which didn’t consist in icons or in the other forms of the traditional art. The main focus of the Syriac theological painting was to use the written word. Such an approach wasn’t a result of any prohibition inherited from the Jewish tradition or of an internal iconoclasm, but it arises from the mentality and spiritual sensitivity of the people from the Middle East. The author recalling a few works of Ephrem the Syrian, Aphrahat and Jacob of Serugh shows some examples of texts where the word assumed function of the painting brush.
Keywords: Syriac Churches; Syriac liturgy; Ephrem the Syrian; Aphrahat; Jacob of Serugh; luminous eye; Epiphany
Keywords: Syriac Churches; Syriac liturgy; Ephrem the Syrian; Aphrahat; Jacob of Serugh; luminous eye; Epiphany
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Sakrament namaszczenia chorych jest jaskrawym wyrazem troski Kościoła o najsłabszych członków jego wspólnoty. Chociaż modlitwa za nich obecna jest w całym dziedzictwie liturgicznym wspólnot chrześcijańskich, to jednak szczególne miejsce... more
Sakrament namaszczenia chorych jest jaskrawym wyrazem troski Kościoła o najsłabszych członków jego wspólnoty. Chociaż modlitwa za nich obecna jest w całym dziedzictwie liturgicznym wspólnot chrześcijańskich, to jednak szczególne miejsce zajmuje tu celebracja specjalnego sakramentu uzdrowienia, której charakterystycznym elementem jest namaszczanie ciała chorego „olejem łaski”. Symbolika oleju w liturgiach wszystkich wspólnot chrześcijańskich jest niezwykle bogata i odnosi się głównie do szczególnej duchowej mocy oraz wylania obfitych łask bożych. W sakramencie chorych poprzez modlitwę kapłanów, włożenie rąk i namaszczenie chory otrzymuje specjalną łaskę umocnienia i uzdrowienia, które może posiadać dwie płaszczyzny: duchową i fizyczną. Ta pierwsza wydaje się ważniejsza, dlatego też niemal wszystkie tradycje orientalne podkreślają pokutny charakter obrzędu. Każda choroba, nawet duchowa, czyni nas zdolnymi do przyjęcia uzdrawiającej mocy sakramentu chorych. Niniejsze studium ukazuje ogólny zarys historii rozwoju obrzędu poprzez wskazanie głównych źródeł historycznych oraz jego kształt we współczesnej praktyce dwóch wielkich tradycji chrześcijańskiego Wschodu: bizantyjskiej i syryjskiej.
Słowa kluczowe: namaszczenie chorych, sakrament uzdrowienia, liturgia bizantyjska, liturgia syryjska.
The Anointing of the Sick in the Liturgy of the Byzantine and Syriac Churches
The Sacrament of the Sick is a clear expression of the Church’s care for the weakest members of its community. Even if the prayer for the sick is present in the whole liturgical Christian heritage, a special place in this field has the celebration of the sacrament of healing with its characteristic rite, i.e. the anointing of the body of the sick with a blessed “oil of grace”. In the liturgy of the Church the symbolic of the oil is abundant and refers mainly to the peculiar power and to the overflow of the divine graces. In the Sacrament of the Sick, through the prayer of the priests, the placing of the hands and the anointing with the blessed oil the sick person receives a special strength and healing which can have both spiritual and physical effects. The spiritual healing seems to be more important therefore almost every oriental liturgical tradition underlines the penitential character of the rite. Every sickness, also the spiritual one, make us able to receive the healing strength of the sacrament. This study shows the general outline of the development of the rite and its actual practice in two great tradition of Christian East: Byzantine and Syriac.
Key words: Anointing of the Sick, sacrament of healing, Byzantine Liturgy, Syriac Liturgy.
Słowa kluczowe: namaszczenie chorych, sakrament uzdrowienia, liturgia bizantyjska, liturgia syryjska.
The Anointing of the Sick in the Liturgy of the Byzantine and Syriac Churches
The Sacrament of the Sick is a clear expression of the Church’s care for the weakest members of its community. Even if the prayer for the sick is present in the whole liturgical Christian heritage, a special place in this field has the celebration of the sacrament of healing with its characteristic rite, i.e. the anointing of the body of the sick with a blessed “oil of grace”. In the liturgy of the Church the symbolic of the oil is abundant and refers mainly to the peculiar power and to the overflow of the divine graces. In the Sacrament of the Sick, through the prayer of the priests, the placing of the hands and the anointing with the blessed oil the sick person receives a special strength and healing which can have both spiritual and physical effects. The spiritual healing seems to be more important therefore almost every oriental liturgical tradition underlines the penitential character of the rite. Every sickness, also the spiritual one, make us able to receive the healing strength of the sacrament. This study shows the general outline of the development of the rite and its actual practice in two great tradition of Christian East: Byzantine and Syriac.
Key words: Anointing of the Sick, sacrament of healing, Byzantine Liturgy, Syriac Liturgy.
Research Interests:
Research Interests:
Malkā – the Assyrian Sacrament of the Holy Leaven. Notes in the margin of discussion. The Assyrian Church of the East is one of the most original, i.e. very different from the other Christian communities. These differences are... more
Malkā – the Assyrian Sacrament of the Holy Leaven. Notes in the margin of discussion.
The Assyrian Church of the East is one of the most original, i.e. very different from the other Christian communities. These differences are multifaceted, including among them her diverse sacramental discipline. One of its phenomena is the tradition of the Holy Leaven, without which it is impossible to prepare, in a valid way, the future Eucharistic bread. The tradition of the Church of the East sees in this practice the apostolic roots. The goal of this study is to present the origins of the Holy Leaven, the analysis of the historical materials concerning it, the attempt of its verification, as well as the explanation of its theological sense. The final reflection focuses on the sacramentality of the Holy Leaven and the possibility of its potential reinterpretation.
Key words: Church of the East, Holy Leaven, Sacrament, Eucharist, History of the Liturgy.
The Assyrian Church of the East is one of the most original, i.e. very different from the other Christian communities. These differences are multifaceted, including among them her diverse sacramental discipline. One of its phenomena is the tradition of the Holy Leaven, without which it is impossible to prepare, in a valid way, the future Eucharistic bread. The tradition of the Church of the East sees in this practice the apostolic roots. The goal of this study is to present the origins of the Holy Leaven, the analysis of the historical materials concerning it, the attempt of its verification, as well as the explanation of its theological sense. The final reflection focuses on the sacramentality of the Holy Leaven and the possibility of its potential reinterpretation.
Key words: Church of the East, Holy Leaven, Sacrament, Eucharist, History of the Liturgy.
Research Interests:
Posługa liturgiczna kapłana jest ściśle związana z rzeczywistością, która przez wierzących rozumiana jest jako „święta”. Taki stan rzeczy zakłada, że sprawujący najświętsze tajem- nice kapłan powinien być doskonałym przykładem dla swoich... more
Posługa liturgiczna kapłana jest ściśle związana z rzeczywistością, która przez wierzących rozumiana jest jako „święta”. Taki stan rzeczy zakłada, że sprawujący najświętsze tajem- nice kapłan powinien być doskonałym przykładem dla swoich współwyznawców. Jed- nakże ludzka natura kapłana podobnie jak każdego innego człowieka jest słaba i grzesz- na. Niniejszy artykuł stanowi studium zbioru modlitw z liturgii Mszy świętej (Qurbono) tradycji zachodnio-syryjskiej, które odnoszą się do słabości i grzeszności celebrującego ją kapłana. W przebiegu liturgii wynotowano dwadzieścia trzy modlitwy i aklamacje od- noszące się bezpośrednio do osoby celebransa. Stając przed Bogiem, pozostaje on grzesz- nikiem, którego grzechy są wielkie i niezliczone. Teksty tzw. modlitw penitencjalnych uświadamiają go, że aby sprawowana przez niego liturgia była godną, potrzebuje on bo- skiego przebaczenia, gdyż tylko wtedy jego „słabe i grzeszne ręce” będą zdolne wypełnić kapłańską posługę na rzecz zgromadzonej wspólnoty i całego Kościoła. Dlatego też te modlitwy są recytowane nie tylko przez sprawującego liturgię prezbitera czy biskupa, ale także przez wiernych.
Research Interests:
God of Christians and God of Muslims. Is this one and the same God? In the history of both Christianity and Islam one can indicate the periods of confrontation, when these two religions and cultures founded in them, had to face each... more
God of Christians and God of Muslims. Is this one and the same God?
In the history of both Christianity and Islam one can indicate the periods of confrontation, when these two religions and cultures founded in them, had to face each other. Such a confrontation assumed a mutual knowledge of the essential elements of the faith which they profess. Therefore taking into account the contemporary encounter of cultures which todays Europe is facing, it seems to be advisable to further consider who is that God whom both Christians and Muslims worship and what is His image that they visualise in their hearts and mind. The starting point of this study is based on the question whether the God of Muslims and the God of Christians can be identified. The common area of faith for both of them is without any doubt the monotheism: one God, regardless of how He has been found by man, He is always the same: one God who is the Creator of heaven and of the earth. However, looking at the metaphysical idea of God does not fully encompass the image of God present in these different religions. Therefore, it was necessary to compare the essential truths of the Christian faith (i.e. the dogma of the Trinity, the nature of God and the approach to the person of Jesus Christ) with teaching of the Koran, and in consequence, it was possible to formulate final conclusions, thus answering the question posed in the title.
In the history of both Christianity and Islam one can indicate the periods of confrontation, when these two religions and cultures founded in them, had to face each other. Such a confrontation assumed a mutual knowledge of the essential elements of the faith which they profess. Therefore taking into account the contemporary encounter of cultures which todays Europe is facing, it seems to be advisable to further consider who is that God whom both Christians and Muslims worship and what is His image that they visualise in their hearts and mind. The starting point of this study is based on the question whether the God of Muslims and the God of Christians can be identified. The common area of faith for both of them is without any doubt the monotheism: one God, regardless of how He has been found by man, He is always the same: one God who is the Creator of heaven and of the earth. However, looking at the metaphysical idea of God does not fully encompass the image of God present in these different religions. Therefore, it was necessary to compare the essential truths of the Christian faith (i.e. the dogma of the Trinity, the nature of God and the approach to the person of Jesus Christ) with teaching of the Koran, and in consequence, it was possible to formulate final conclusions, thus answering the question posed in the title.
Research Interests:
Knānāya is a branch of the Indian Syro-Malabar Christianity. This community, discerning its roots from the Ancient Persian emigration and lead by a merchant Thomas of Cana, strongly defends its own identity. This fact should not surprise... more
Knānāya is a branch of the Indian Syro-Malabar Christianity. This community, discerning its roots from the Ancient Persian emigration and lead by a merchant Thomas of Cana, strongly defends its own identity. This fact should not surprise anyone: such a defence is a fundamental right of any group or individual. However the “Southists”, in trying to preserve their “pure blood” completely excluded themselves from everything and from everyone who does not belong to them. Their community is endogamous, excluding any possibility to marry someone from “outside”. In this paper the author has made an analysis of the history of Knānāya Christians, showing and comparing their discussion with Northists (the other group of the Christians of St. Thomas). Furthermore he has presented the most interesting and unusual customs of “Southists” (namely their marriage customs, the choice of the clergy and one of their burial customs) and has documented their position in the open and universal Catholic Church.
Research Interests:
The life of the Eastern Churches and their liturgies still remain a deep well of un- discovered riches for many, their fertile and varied traditions are signposts indicat- ing ways of being authentically Christian and truly catholic – in... more
The life of the Eastern Churches and their liturgies still remain a deep well of un- discovered riches for many, their fertile and varied traditions are signposts indicat- ing ways of being authentically Christian and truly catholic – in the full universal sense of that word. The return ad fontes liturgicos, called for by the Second Vatican Council, drew deeply from the wisdom of the ancient Churches, which were born – as indeed was the whole of Christianity – “in the East”; the research that was to follow, based on this essential insight, allowed many to reach that desired goal. That sense of dealing with the seamless and undivided garment of the tradition of the whole Church, allowed a complete picture of Christianity to emerge and be presented. The knowledge gained from this research also enabled us to find both an appropriate self understanding for the Christian today and a fuller sense of our Christian faith which draws deeply from its rich and ancient traditions.
In this paper the author has tried to give an outline of Eastern Christianity, firstly the geographical setting and historical foundation of the East/Orient and secondly the oriental meaning and understanding of their use of the term “rite”. Such a study allows for a fuller understanding of the two Eastern liturgical families (derived from Antioch and Alexandria) and the seven different traditions which flow from them. The general outline given here will hopefully enable a given Polish reader, unfamiliar with this subject, the ability to see the dimensions of the rich liturgical treasure of the Oriental Churches.
In this paper the author has tried to give an outline of Eastern Christianity, firstly the geographical setting and historical foundation of the East/Orient and secondly the oriental meaning and understanding of their use of the term “rite”. Such a study allows for a fuller understanding of the two Eastern liturgical families (derived from Antioch and Alexandria) and the seven different traditions which flow from them. The general outline given here will hopefully enable a given Polish reader, unfamiliar with this subject, the ability to see the dimensions of the rich liturgical treasure of the Oriental Churches.
Research Interests:
The liturgical reform, called for by the Second Vatican Council, was indeed a great turning point for the Latin Church. The conciliar constitution on the liturgy, Sacrosanctum Concilium, directed that the coming reform should be governed... more
The liturgical reform, called for by the Second Vatican Council, was indeed a great turning point for the Latin Church. The conciliar constitution on the liturgy, Sacrosanctum Concilium, directed that the coming reform should be governed by the principle of adaptation and in harmony with Tradition. A criticism that is often made of this key document is that the Council seems to have omitted the Oriental Churches from its considerations, but such a view would only be partially true. In truth the Oriental Catholic Churches have always played a key part in the life of the Church, this was expressed in Orientalem Ecclesiarum, a decree of the Council on the Catholic Oriental Churches. In that same document an invitation was made to them to initiate a reform of the Oriental Liturgies. This reform was to be directed, not so much by aggiornamento as in the West, but by an invitation to them to explore the historical roots of their liturgical practices and especially to identify some of the Latin influences that have entered into them. The reform proposed by the Council was welcomed and the invitation to take part in a reform and renewal of the Liturgy is still taking place in many communities of the Christian Catholic East.
Research Interests:
Research Interests:
ATTENTION! INCORRECT THE NUMBERS OF PAGES ON FILE!!!! ------------------------------- The weakness and the sinfulness are two realities always present in the lives of the people. The history of salvation is a history of the human... more
ATTENTION!
INCORRECT THE NUMBERS OF PAGES ON FILE!!!!
-------------------------------
The weakness and the sinfulness are two realities always present in the lives of the people. The history of salvation is a history of the human imperfection and divine grace, which lead us to conversion and salvation. Even the Incarnation of the Son of God has its roots not only in the compassionate love of God but also in the weakness of man: Jesus came down from heaven for us and for our salvation. He himself called us to repent, which is the very sign of the Kingdom of God. In the spiritual way a man must still fight and be vigilant to preserve himself from the influences of the Evil One and to not lose his similarity to God (cf. Gen 1, 27). Therefore, it is not surprising that the awareness of the sinfulness is reflected in many doctrinal and liturgical texts in the different traditions.
It seems that in the life of the priest who celebrates the Holy Mysteries, the self-discipline has to be stronger and more attentive than in the lives of lay people. The priest, as the mediator between God and His people, should be the one who presides in the sanctity. Just as for the Church Fathers, the priesthood was so holy, and at the same time so difficult, in reality they very often preferred to flee from it rather than be an unworthy servant of God. We previously saw this in some examples in the lives of the Fathers.
But the life of the Church, created by Jesus Christ and animated by the Holy Spirit, needs the service of the people. Becoming the servants of God, they should bring forward the news that “the Kingdom of Heaven is at hand” (Mt 3, 2). Accomplishing the priestly service they still remain weak and sinful servants, as the Apostles. In their service the awareness of self-weakness seems to be indispensable: it helps the priest to do everything with a humble spirit and preserves him from becoming self-righteous and ascribing the fruits of his service to himself.
The liturgical texts, especially those said during different services, very often contain the penitential confessions. As we presented above, the texts of the West Syrian Eucharistic Liturgy contain a large set of invocations and petitions, which put the priest-celebrant in the face of his own digressions. Among the other Christian liturgies of the Mass, the West Syrian seems to be richest in the penitential acts. The priest confesses many times the human sinfulness asking the divine mercy to make the community worthy to participate in the sacred mysteries. Amid different expressions twenty-three refer directly to the priest himself. In front of God he remains as a sinner, whose faults are great and countless. The texts of the penitential prayers make him aware that to ensure that the celebration is worthy, he needs the divine forgiveness, because only in that way are his “weak and sinful hands” able to fulfil the priestly service on behalf of the gathered community. Therefore, he also asks for the supporting prayer. Only in this way can his spiritual power win against the Evil One, the Satan, who acts through the weakness of human frailty.
The liturgy of the Church was always not only the climax of Christian worship but also a host of humility for priests and the people gathered with him. At the present time, when the priest is confronted with more challenges, and consequently believes more and more in human power and omnipotence, the educational overtone of the penitential prayers seems to be essential. It is therefore important to recognise and acknowledge this and hence provide proper spiritual development of the priestly service.
Responding to the questions put in the introduction it should be said that two realities: the weakness and sinfulness of the priest, who is a human being, and the sanctity of the Holy Mysteries will be present alongside each other in the time of the Church. In this sense in the priestly service there will always be a place for his weak human nature. But the presence of the penitential texts, so numerous in the prayers of the West Syrian Liturgy, are nothing else, but the call for the tireless searching of the state of grace, which – in spite of the human weakness – will make him worthy to celebrate the Holy Offering for the salvation of the world.
INCORRECT THE NUMBERS OF PAGES ON FILE!!!!
-------------------------------
The weakness and the sinfulness are two realities always present in the lives of the people. The history of salvation is a history of the human imperfection and divine grace, which lead us to conversion and salvation. Even the Incarnation of the Son of God has its roots not only in the compassionate love of God but also in the weakness of man: Jesus came down from heaven for us and for our salvation. He himself called us to repent, which is the very sign of the Kingdom of God. In the spiritual way a man must still fight and be vigilant to preserve himself from the influences of the Evil One and to not lose his similarity to God (cf. Gen 1, 27). Therefore, it is not surprising that the awareness of the sinfulness is reflected in many doctrinal and liturgical texts in the different traditions.
It seems that in the life of the priest who celebrates the Holy Mysteries, the self-discipline has to be stronger and more attentive than in the lives of lay people. The priest, as the mediator between God and His people, should be the one who presides in the sanctity. Just as for the Church Fathers, the priesthood was so holy, and at the same time so difficult, in reality they very often preferred to flee from it rather than be an unworthy servant of God. We previously saw this in some examples in the lives of the Fathers.
But the life of the Church, created by Jesus Christ and animated by the Holy Spirit, needs the service of the people. Becoming the servants of God, they should bring forward the news that “the Kingdom of Heaven is at hand” (Mt 3, 2). Accomplishing the priestly service they still remain weak and sinful servants, as the Apostles. In their service the awareness of self-weakness seems to be indispensable: it helps the priest to do everything with a humble spirit and preserves him from becoming self-righteous and ascribing the fruits of his service to himself.
The liturgical texts, especially those said during different services, very often contain the penitential confessions. As we presented above, the texts of the West Syrian Eucharistic Liturgy contain a large set of invocations and petitions, which put the priest-celebrant in the face of his own digressions. Among the other Christian liturgies of the Mass, the West Syrian seems to be richest in the penitential acts. The priest confesses many times the human sinfulness asking the divine mercy to make the community worthy to participate in the sacred mysteries. Amid different expressions twenty-three refer directly to the priest himself. In front of God he remains as a sinner, whose faults are great and countless. The texts of the penitential prayers make him aware that to ensure that the celebration is worthy, he needs the divine forgiveness, because only in that way are his “weak and sinful hands” able to fulfil the priestly service on behalf of the gathered community. Therefore, he also asks for the supporting prayer. Only in this way can his spiritual power win against the Evil One, the Satan, who acts through the weakness of human frailty.
The liturgy of the Church was always not only the climax of Christian worship but also a host of humility for priests and the people gathered with him. At the present time, when the priest is confronted with more challenges, and consequently believes more and more in human power and omnipotence, the educational overtone of the penitential prayers seems to be essential. It is therefore important to recognise and acknowledge this and hence provide proper spiritual development of the priestly service.
Responding to the questions put in the introduction it should be said that two realities: the weakness and sinfulness of the priest, who is a human being, and the sanctity of the Holy Mysteries will be present alongside each other in the time of the Church. In this sense in the priestly service there will always be a place for his weak human nature. But the presence of the penitential texts, so numerous in the prayers of the West Syrian Liturgy, are nothing else, but the call for the tireless searching of the state of grace, which – in spite of the human weakness – will make him worthy to celebrate the Holy Offering for the salvation of the world.
Research Interests:
The place of liturgy in the ecumenical dialogue in the light of the Apostolic Exhortation Ecclesia in Medio Oriente (EiMO) 'To be, or not to be' for Christians in Middle East where two thousand years ago our faith was born, requires,... more
The place of liturgy in the ecumenical dialogue
in the light of the Apostolic Exhortation Ecclesia in Medio Oriente (EiMO)
'To be, or not to be' for Christians in Middle East where two thousand years ago our faith was born, requires, today even more significantly than in the past, ecumenical unity of the Churches. In the Apostolic Exhortation “Ecclesia in Medio Oriente”, signed by the Pope Benedict XVI in Harissa on September 14th 2012, we read: “The urgency of the present hour and the injustice of so many tragic situations invite us to reread the First Letter of Peter and to join in bearing witness to Christ who died and rose again” (EiMO 95). The way to the desired communion will be effective only when the Churches decide to turn back ad fontem, to the true image of the primitive community of the Lord's disciples. Recalling St. Luke's text about the community of the newly converted believers (Acts 2:42), the Pope rediscovered for the Churches in the Middle East the four pillars of modern ecumenism. Particular significance among them seems to be the liturgical life of the believers. Recalling that for the Churches in the Middle East the Liturgy always “has been an essential element in the spiritual unity and communion of the faithful” (EiMO 75), Pope Benedict XVI points to some elements where ecumenical significance may be important to build this unity. Within the article, the author focused on the liturgical life of the Christian communities (especially the sacramental life) and their ecumenical significance. Reading the EiMO we can confidently say that the liturgy of the Church plays a very important role in the modern ecumenical dialogue, and should therefore be understood not only as the future fullness of the unity but has to be considered as the starting point of the ecumenical dialogue.
in the light of the Apostolic Exhortation Ecclesia in Medio Oriente (EiMO)
'To be, or not to be' for Christians in Middle East where two thousand years ago our faith was born, requires, today even more significantly than in the past, ecumenical unity of the Churches. In the Apostolic Exhortation “Ecclesia in Medio Oriente”, signed by the Pope Benedict XVI in Harissa on September 14th 2012, we read: “The urgency of the present hour and the injustice of so many tragic situations invite us to reread the First Letter of Peter and to join in bearing witness to Christ who died and rose again” (EiMO 95). The way to the desired communion will be effective only when the Churches decide to turn back ad fontem, to the true image of the primitive community of the Lord's disciples. Recalling St. Luke's text about the community of the newly converted believers (Acts 2:42), the Pope rediscovered for the Churches in the Middle East the four pillars of modern ecumenism. Particular significance among them seems to be the liturgical life of the believers. Recalling that for the Churches in the Middle East the Liturgy always “has been an essential element in the spiritual unity and communion of the faithful” (EiMO 75), Pope Benedict XVI points to some elements where ecumenical significance may be important to build this unity. Within the article, the author focused on the liturgical life of the Christian communities (especially the sacramental life) and their ecumenical significance. Reading the EiMO we can confidently say that the liturgy of the Church plays a very important role in the modern ecumenical dialogue, and should therefore be understood not only as the future fullness of the unity but has to be considered as the starting point of the ecumenical dialogue.
Research Interests:
Research Interests:
Research Interests:
Aspetti ecumenici nell’Anafora di San Basilio Magno Il Concilio Vaticano II e il magistero postconciliare riservano un’attenzione particolare al ristabilimento dell’unità fra tutti i cristiani, che attraverso il vicendevole... more
Aspetti ecumenici nell’Anafora di San Basilio Magno
Il Concilio Vaticano II e il magistero postconciliare riservano un’attenzione particolare al ristabilimento dell’unità fra tutti i cristiani, che attraverso il vicendevole avvicinamento tra varie tradizioni mira alla piena comunione. In questa prospettiva ricopre un’importanza fondamentale la conoscenza reciproca dei tesori di ogni tradizione di matrice cristiana. Tra questi tesori si ascrive senz’altro l’Anafora bizantina di San Basilio Magno. Questa preghiera eucaristica, ricca di contenuti teologici, contiene anche degli spunti che, in un’ottica attualizzata, si potrebbero definire aspetti ecumenici. Attraverso l’analisi del testo dell’Anafora si colgono diversi elementi facilmente riconducibili all’ambito dello sforzo ecumenico. In primo luogo la koinonía tra le tre Persone della Santissima Trinità, come fonte ed icona dell’unità dei cristiani. Il testo dell’Anafora, in particolar modo l’epiclesi, suggerisce inoltre la possibilità di un’unità perfetta soltanto attraverso l’azione unificatrice dello Spirito Santo. Infine, la necessità di porre l’unità interna della comunità radunata in preghiera come base e fonte d’irradiazione per l’unità tra tutti i cristiani come scopo precipuo del movimento ecumenico.""""
Il Concilio Vaticano II e il magistero postconciliare riservano un’attenzione particolare al ristabilimento dell’unità fra tutti i cristiani, che attraverso il vicendevole avvicinamento tra varie tradizioni mira alla piena comunione. In questa prospettiva ricopre un’importanza fondamentale la conoscenza reciproca dei tesori di ogni tradizione di matrice cristiana. Tra questi tesori si ascrive senz’altro l’Anafora bizantina di San Basilio Magno. Questa preghiera eucaristica, ricca di contenuti teologici, contiene anche degli spunti che, in un’ottica attualizzata, si potrebbero definire aspetti ecumenici. Attraverso l’analisi del testo dell’Anafora si colgono diversi elementi facilmente riconducibili all’ambito dello sforzo ecumenico. In primo luogo la koinonía tra le tre Persone della Santissima Trinità, come fonte ed icona dell’unità dei cristiani. Il testo dell’Anafora, in particolar modo l’epiclesi, suggerisce inoltre la possibilità di un’unità perfetta soltanto attraverso l’azione unificatrice dello Spirito Santo. Infine, la necessità di porre l’unità interna della comunità radunata in preghiera come base e fonte d’irradiazione per l’unità tra tutti i cristiani come scopo precipuo del movimento ecumenico.""""
Research Interests:
L’origine divina del tempio bizantino nel rito di dedicazione Il tempio nelle varie tradizioni liturgiche cristiane aveva sempre un posto privilegiato. Essendo successore della tradizione dell’Antico Testamento il cristianesimo... more
L’origine divina del tempio bizantino nel rito di dedicazione
Il tempio nelle varie tradizioni liturgiche cristiane aveva sempre un posto privilegiato. Essendo successore della tradizione dell’Antico Testamento il cristianesimo riconosceva sempre il suo tempio come luogo appartenuto a Dio, che lo ha consacrato. Per questo i templi cristiani sin dall’inizio avevano un’abbondante simbologia, che è stata sviluppata in modo straordinario nella tradizione bizantina. Nei testi liturgici, già dalla fondazione di un tempio bizantino, troviamo la convinzione che esso non è un edificio qualunque come tanti altri. La chiesa è stata voluta da Dio stesso, contiene in sé il preannuncio del Regno dei Celi, e per questo ha origine profondamente divina.
La teologia liturgica bizantina, non essendo tanto razionalistica, non ha paura di chiamare la chiesa come il “cielo sulla terra” o luogo dove dimora Dio. Tali immagini hanno molta forza e sicuramente aiutano i fedeli ad essere più sensibili alla particolarità, santità e specificità della loro chiesa rispetto ad altri edifici.
Il tempio nelle varie tradizioni liturgiche cristiane aveva sempre un posto privilegiato. Essendo successore della tradizione dell’Antico Testamento il cristianesimo riconosceva sempre il suo tempio come luogo appartenuto a Dio, che lo ha consacrato. Per questo i templi cristiani sin dall’inizio avevano un’abbondante simbologia, che è stata sviluppata in modo straordinario nella tradizione bizantina. Nei testi liturgici, già dalla fondazione di un tempio bizantino, troviamo la convinzione che esso non è un edificio qualunque come tanti altri. La chiesa è stata voluta da Dio stesso, contiene in sé il preannuncio del Regno dei Celi, e per questo ha origine profondamente divina.
La teologia liturgica bizantina, non essendo tanto razionalistica, non ha paura di chiamare la chiesa come il “cielo sulla terra” o luogo dove dimora Dio. Tali immagini hanno molta forza e sicuramente aiutano i fedeli ad essere più sensibili alla particolarità, santità e specificità della loro chiesa rispetto ad altri edifici.
Research Interests:
Postawione w temacie niniejszego referatu pytanie wydaje się być niezwykle aktualne w naszych czasach, zwłaszcza w ostatnich latach, kiedy to niemal każdego dnia dochodzą do nas wieści o kolejnych zamachach, w których giną przypadkowi... more
Postawione w temacie niniejszego referatu pytanie wydaje się być niezwykle aktualne w naszych czasach, zwłaszcza w ostatnich latach, kiedy to niemal każdego dnia dochodzą do nas wieści o kolejnych zamachach, w których giną przypadkowi ludzie, a u których podstaw – jak twierdzą ich organizatorzy – leży wiara w jedynego Boga. Znany nam z kart Pisma Świętego Bóg jest Bogiem sprawiedliwym, ale i miłosiernym, który przecież nie chce śmierci grzesznika, lecz aby się nawrócił i miał życie (por. Ez 33,11). Czy zatem jawiący się coraz częściej jako bezlitosny muzułmański Allah ma coś wspólnego z objawionym przez Jezusa Chrystusa Ojcem? Czy powoływanie się przez naśladowców Mahometa na Jedynego Boga jest rzeczywiście oddawaniem czci temu samemu Bogu, który jednoczy zgromadzonych na modlitwie chrześcijan? Wydaje się, że w poszukiwaniu odpowiedzi na te pytania trzeba najpierw sięgnąć do fundamentalnych podstaw naszej wiedzy o Bogu, przyjrzeć się Jego obrazowi w tych dwóch religii, by następnie w tym świetle ukazać kim jest Ten, którego uznają jedni i drudzy za Stwórcę i Pana wszechświata.
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W nauczaniu Kościoła rodzina oparta na związku mężczyzny i kobiety jawi się jako duszpasterski priorytet i podstawowa rzeczywistość, której należy poświęcać szczególną uwagę. W związku z Synodem Biskupów o Rodzinie, którego nadzwyczajna... more
W nauczaniu Kościoła rodzina oparta na związku mężczyzny i kobiety jawi się jako duszpasterski priorytet i podstawowa rzeczywistość, której należy poświęcać szczególną uwagę. W związku z Synodem Biskupów o Rodzinie, którego nadzwyczajna sesja odbyła się w ubiegłym roku a zwyczajna w październiku roku bieżącego, temat rodziny często pojawiał się w medialnych i naukowych dyskusjach. Należy zauważyć, że prezentowany w nich obraz rodziny odnosił się do różnych jej wymiarów, nie zawsze ujmując jej fenomen z perspektywy pozytywnej. W debatach niejednokrotnie pojawiały się kwestie związane z współczesnym kryzysem rodziny, podejmowano dyskusje na temat miejsca rozwodników w Kościele i ich ewentualnego dopuszczenia do komunii świętej, zajmowano się szeregiem niepokojących faktorów zmierzających do osłabienia czy nawet dezintegracji tej podstawowej komórki społeczeństwa.
Choć w nauczaniu Kościoła, w tym w magisterium papieży, nie brakuje dokumentów podejmujących kwestie kryzysu rodziny i związanych z nią istotnymi problemami, trzeba zauważyć, że zasadniczym i pierwszorzędowym jest ukazywanie rodziny jako rzeczywistości pozytywnej. Wydaje się, że w dobie rzeczywistych zagrożeń nie jest rzeczą najważniejszą koncentrowanie na nich uwagi; zdecydowanie istotniejszym jest ukazywanie pozytywnego wymiaru zbudowanej na małżeństwie mężczyzny i kobiety rodziny. W wystąpieniu skupiono się na dwóch najistotniejszych ze społecznego i eklezjalnego punktu widzenia terminach, do których w nauce o rodzinie odwoływali się następcy św. Piotra począwszy od bł. Pawła VI do Franciszka.
Choć w nauczaniu Kościoła, w tym w magisterium papieży, nie brakuje dokumentów podejmujących kwestie kryzysu rodziny i związanych z nią istotnymi problemami, trzeba zauważyć, że zasadniczym i pierwszorzędowym jest ukazywanie rodziny jako rzeczywistości pozytywnej. Wydaje się, że w dobie rzeczywistych zagrożeń nie jest rzeczą najważniejszą koncentrowanie na nich uwagi; zdecydowanie istotniejszym jest ukazywanie pozytywnego wymiaru zbudowanej na małżeństwie mężczyzny i kobiety rodziny. W wystąpieniu skupiono się na dwóch najistotniejszych ze społecznego i eklezjalnego punktu widzenia terminach, do których w nauce o rodzinie odwoływali się następcy św. Piotra począwszy od bł. Pawła VI do Franciszka.
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The history of the cult of St. Joseph the Carpenter in the Eastern Churches is very long and rich. Even if today the holy guardian of Jesus Christ seems to be a bit forgotten in the Christian Orient, from the ancient times he enjoyed... more
The history of the cult of St. Joseph the Carpenter in the Eastern Churches is very long and rich. Even if today the holy guardian of Jesus Christ seems to be a bit forgotten in the Christian Orient, from the ancient times he enjoyed there great respect. The expressions of this one can be found in some testimonies left by the oriental Church Fathers, such as St. Ephrem the Syrian or Jacob of Saroug, and these are also included in the apocryphal literature. Three traditions are presented in this study – namely Byzantine, Syriac and Coptic. Despite some differences, they involved the memory of St. Joseph contained among the celebrations of the Liturgical Year. The liturgical and popular Christian texts of those traditions show the Saint as a true example of humility, trust and righteousness. As presented St. Joseph appears also in oriental traditions as a role model of man, father and guardian of the family – not only on the small scale concerning the singular family, but also on the larger scale, i.e. the whole community of the Church.
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From the Introduction: The Liturgy of the Church, being the primum locus theologicus, must be the main source of any theological reflection. It is not merely an expression of the Christian faith and worship. The Liturgy provides man with... more
From the Introduction:
The Liturgy of the Church, being the primum locus theologicus, must be the main source of any theological reflection. It is not merely an expression of the Christian faith and worship. The Liturgy provides man with the opportunity where he can develop his self-knowledge, i.e. the texts enable him to be fully aware of exactly who he is, and contains guidelines on how he should live his life and how to further enrich his spiritual development.
Therefore in many prayers, especially those being said during the celebration of the Holy Eucharist, one can find a rich set of the anthropological topics. These texts considered together, show the real image of man, encompassing all aspects of his earthly life. It is a result of the genuine desire that the congregation must remain faithful before their Creator, devoid of any masks that human nature so easily attributes to itself.
Among the different Christian Churches the liturgical texts of the Holy Qurbono in the West Syriac tradition seem to contain a particular significance in this field. In fact both, the priestly prayers and those said by the faithful who have gathered together, demonstrate a comprehensive image of man, where he is recognized as a sinner, a being who with great confidence can open his heart and receive the special divine grace and become a true lover of God who is prepared to share the Creator’s love with his co-believers.
In this paper I want to focus my attention on the figure of the Priest–Celebrant of the Holy mysteries and his image, which is reflected in the Pre-Anaphoric texts of the Holy Qurbono. The Indian Periodical “The Harp” published my comments of the idea of the sinfulness of a priest last year. We will refer to that text in today’s presentation.
The Liturgy of the Church, being the primum locus theologicus, must be the main source of any theological reflection. It is not merely an expression of the Christian faith and worship. The Liturgy provides man with the opportunity where he can develop his self-knowledge, i.e. the texts enable him to be fully aware of exactly who he is, and contains guidelines on how he should live his life and how to further enrich his spiritual development.
Therefore in many prayers, especially those being said during the celebration of the Holy Eucharist, one can find a rich set of the anthropological topics. These texts considered together, show the real image of man, encompassing all aspects of his earthly life. It is a result of the genuine desire that the congregation must remain faithful before their Creator, devoid of any masks that human nature so easily attributes to itself.
Among the different Christian Churches the liturgical texts of the Holy Qurbono in the West Syriac tradition seem to contain a particular significance in this field. In fact both, the priestly prayers and those said by the faithful who have gathered together, demonstrate a comprehensive image of man, where he is recognized as a sinner, a being who with great confidence can open his heart and receive the special divine grace and become a true lover of God who is prepared to share the Creator’s love with his co-believers.
In this paper I want to focus my attention on the figure of the Priest–Celebrant of the Holy mysteries and his image, which is reflected in the Pre-Anaphoric texts of the Holy Qurbono. The Indian Periodical “The Harp” published my comments of the idea of the sinfulness of a priest last year. We will refer to that text in today’s presentation.
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Niedaleko Bejrutu, w mieście Kaslik w Libanie, znajduje się słynny Uniwersytet Ducha Świętego (USEK), w którym jedną z głównych prac badawczych są syste-matyczne studia nad chrześcijańskim dziedzictwem lokalnych Kościołów należą-cych do... more
Niedaleko Bejrutu, w mieście Kaslik w Libanie, znajduje się słynny Uniwersytet Ducha Świętego (USEK), w którym jedną z głównych prac badawczych są syste-matyczne studia nad chrześcijańskim dziedzictwem lokalnych Kościołów należą-cych do tradycji syryjskich. To dziedzictwo, niezwykle cenne ze względu na swoje starożytne pochodzenie i bliskowschodnie umiejscowienie, wciąż stanowi ważkie wyzwanie naukowe. Do dziś bowiem w dużej mierze pozostaje ono ukryte, nie-opracowane i nieznane. Tymczasem składające się na nie oryginalne dzieła spisane w języku syriackim i arabskim z całą pewnością mogą wnieść wiele bogactwa w to wszystko, co składa się na całościowo pojęte dziedzictwo chrześcijańskie. Dlatego niezwykle ważnym wydaje się ciągłe zgłębianie zarówno teologii, filozofii, jak i liturgii zrodzonych i rozwiniętych w tym właśnie środowisku. Jedną z inicjatyw mających na celu pogłębienie i usystematyzowanie studiów nad tymi tradycjami jest organizowane od 1995 r. w Libanie Sympozjum Syro-Arabicum. Jego inicjatorem i wciąż aktywnym protagonistą jest prof. Samir Khalil Samir SJ — egipski badacz, wykładowca Papieskiego Instytutu Orientalnego (PIO) w Rzymie oraz założyciel Centrum Dokumentacji i Badań nad Arabskim Chrześci-jaństwem (CEDRAC) przy bejruckim Uniwersytecie Świętego Józefa. Chociaż do dziś odbyły się tylko trzy spotkania w ramach rzeczonego wydarzenia naukowego (II Sympozjum Syro-Arabicum odbyło się w 1998 r., zaś III we wrześniu 2015 r.), wniosły one wielki wkład w popularyzację i poznanie rzeczywistości, o których mowa powyżej.
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Artykuł recenzyjny książki: ELIAS CHAKHTOURA, Il diguno nella tradizione della Chiesa siriaca antica: I Mīmrē ‘al Ṣawmō nel Corpus di Isacco d’Antiochia (Post w tradycji starożytnego Kościoła syryjskiego: Mīmrē o poście w pismach Izaaka z... more
Artykuł recenzyjny książki: ELIAS CHAKHTOURA, Il diguno nella tradizione della Chiesa siriaca antica: I Mīmrē ‘al Ṣawmō nel Corpus di Isacco d’Antiochia (Post w tradycji starożytnego Kościoła syryjskiego: Mīmrē o poście w pismach Izaaka z Antiochii), Kaslik: Université Saint-Esprit de Kaslik 2016, ss. 362, bibliografia, indice, ISBN 978-614-8007-29-3.