Studia Pastoralne
Rocznik Wydziału Teologicznego UŚ

SOCIO-POLITICAL CHANGES AND RELIGIOUS-MORAL EDUCATION IN POLISH SCHOOL
Summary
Crises of education as the result of the "post-socialist disease" has been noticed in Poland, just after the collapse of the socialist system. Observing many existing treats and challenges towards the education, the Catholic Church in Poland have supported the process of religious and moral formation, building it on the basis of the personalistic anthropology. In this article, authors undertake the issue of moral education, which includes: basic norms of Christian life, the formation of conscious, education towards freedom and self-education; as well as religious education, which presents sanctity as the main goal of Christian formation. Responsible undertaking of education of children presuppose close co-operation of parents, teachers and educators.

PASTORAL DIMENSION OF THE CANON LAW. COMMENTS BASED ON ADDRESSES TO THE TRIBUNAL OF THE ROMAN ROTA OF THE YEARS 2006 AND 2011
Summary
The main point of the article is the aspectual attempt at answering the question of how defining the aim of the canon law (theological justification of ius Ecclesiae) can result in its substantial and adequate use. The background of the scholarly contemplation are Benedict XVI’s addresses to the Tribunal of the Roman Rota of 2006 and 2011. The cognition of enunciations contained in those addresses gives the basis for the exploration of some crucial matters: What does such a firmly articulated magisterial indication that the ecclesiology of the Lumen Gentium Dogmatic Constitution on the Church plays an irreplaceable role in the appropriate interpretation and application of law mean? What intention does that firm, as for the Post-Second Vatican Council time, emphasis on the pastoral dimension of the canon law by the church legislator entail? Authentic pastoral sensibility, which the mentioned-above Pope’s addresses authoritatively treat about, reveals itself in the pastoral solicitude to prevent nullity of a marriage at the time such a marriage contract is approved of, as well as in judicial defense and promotion of the truth about the human person and marital/family-oriented communio personarum. The clou of those issues is well reflected in the words of Benedict XVI: „it is necessary to encourage in all sectors, and in a particular way in the field of marriage and of the family, a positive dynamic, sign of profound harmony between the pastoral and the juridical which will certainly prove fruitful in the service rendered to those who are approaching marriage” (Address to the Roman Rota, Jan. 22, 2011).

ADAPTATIONS POLONAISES DE L’HYMNE AU SAINT ESPRIT.
Résumé
L’invocation au Saint Esprit – Seigneur et Donneur de Vie est présente de manière particulière depuis le Moyen Âge dans l’hymne liturgique Veni Creator. Dans des recueils de prières et de chants polonais mais aussi dans des discours poétiques on retrouve de nombreuses paraphrases de cet hymne, soit les paraphrases du texte soit celles de la musique. Au début c’étaient des adaptations assez fideles de nouveaux textes adaptés a la mélodie grégorienne, bien répandue dans la tradition des chants d’église en Pologne. Ensuite on cherchait progressivement a traiter avec un peu plus de liberté le texte latin et la mélodie du chant grégorien. Les oeuvres méritant notre attention particuliere sont les élaborations mélodiques du Chant du Saint Esprit de Franciszek Karpiński appartenant a son recueil Chants Pieux de 1792 mais aussi l’introduction d’une nouvelle traduction de l’hymne avec l’incipit: Viens Esprit Créateur. Dans la nouvelle Liturgie des Heures post-conciliaire on retrouve une traduction assez fidele de l’hymne: O, Esprit Créateur, viens! Ce texte adapté a la mélodie grégorienne est devenu une partie intégrale des recueils de chants, de rites et d’autres livres liturgiques. En Silésie il existe une tradition du chant hymnique Viens Esprit Créateur interprété lors des occasions et cérémonies différentes.
Mots clés: chant d’église, compréhension du chant, l’hymne Veni Creator

Charismatic Renewal and The Church in the Face of Contemporary Challenges Theological and pastoral topicality of John Paul II indications
Summary
The Second Vatican Council prepared the Church for the requirements of the present and, above all, it began the work of multidimensional renewal (biblical, liturgical, spiritual, structural and pastoral). A particular feature of post-Conciliar Catholicism is also the greater involvement of lay people in the mission of the Church. The new Catholic movements and communities that renew the Church in accordance with their character and vocation are indispensable in this process. An important reality is the Charismatic Renewal (not identified with a single movement), gradually recognized by the Church and appreciated by pastors.
An important voice was Saint John Paul II’s teaching who in his speeches and texts showed the directions of the renewal of the Church, also those happening through numerous groups of the Renewal in the Holy Spirit. In this context, John Paul II’s observations expressed during many meetings with Catholic charismatics are extremely valuable. The Pope pointed to the beautiful fruits of the Charismatic Renewal, for example a prayer, biblical, missionary and sacramental revival, and called for active participation in renewing the whole Church and sustaining the ecclesiality of these groups through correct formation and unity with the bishops.
Thus, it must be said that the existing and still-emerging communities, bearing charismatic experience, become a powerful stream of grace that renews the Church and enables it to evangelize the contemporary world.

Person and Tasks of the Preacher as specified in Verbum Domini and Evangelii Gaudium
Summary
Proclaiming the word of God is one of the fundamental tasks of the Church in preaching the salvific message of the Christ. It is the ministry which is effectuated in the Church community and at the command of the Church. The ministry of preaching the word of God includes: conferences, sermons, catecheses and homily. In this ministry the homily, which is contained in the strictly defined frames and which is included in the liturgical space, occupies a special place. According to the preaching of the Magisterium of the Church included in theological massage and documents of the Church this task is entrusted only to the ordained ministers: deacons, presbyters and bishops. The discussed exhortations remind the homilists about their special duties arising from the office that was entrusted to them. These duties start not only from intellectual but also from the spiritual formation. While preparing the homily the homilist must take into account a number of aspects of preaching the homily. First the homilist himself must become a disciple listening attentively to his Master in order to deliver His words considering the whole teaching of the Church, on behalf of which he speaks. In the last years the whole Church, taking into consideration the difficulties it has perceived as well as more and more frequent weakness of the homily, attended to this problem by convening, at the wish of the Pope, the Ordinary General Assembly of the Synod of Bishops. The results of the synodal proceedings were post-synodal apostolic exhortations of Pope Benedict the XVI and Pope Francis, which describe the place and the role of the word of God in the life and mission of the Church. The exhortations discussed in this dissertation are Verbum Domini and Evangelii gaudium. These documents once again remind the teaching of the Church concerning the place of the homily in liturgical space and point out the measures that should be taken into consideration by the homilists (those who preach the word of God in the liturgy) in creation of the homiletic unit. All undertaken activities shall take into account updating the word of God, which brings understanding of the biblical message to the listeners and helps them to integrate it into their everyday Christian life, bringing them closer to God. The effective sign of working of the word of God is not only its influence on the congregation, but, firstly, on the homilist himself. The effectiveness of preaching of the word of God depends not so much on the skill of the homilist, as on the testimony of his unification with the word of God.

Asaphites – post-exile temple singers
Summary
The paper addresses the group of temple singers, collectively known as Asaphites. They derived from the Northern Kingdom, but, after its fall in 721 B.C., they moved to the Southern Kingdom where they joined the temple service in Jerusalem. After the temple destruction in 586 B.C., they were resettled to Babylon where they continued their activity. After returning from the exile to Jerusalem, they became actively involved in restoring cult at the temple. The first part of the paper describes the features confirming the homogeneity of the Psalms of Asaph (Ps 50 and 70-83), while the next part focuses on the School of Asaph and the last one on Asaphites as guardians of tradition.

Communication idiomatum in selected Lenten Chants
Summary
The article presents an analysis of the expressions according to communicatio idiomatum in the texts of the Lenten songs contained in the Liturgical Songbook ‘Niepojęta Trójco’ ( ‘Mysterious Trinity’) (vol. 1) published by the Dominican Liturgical Centre. Expressions of this kind appear in about 1/3 of the songs and almost all of them have a descending character (properties, states, typically human activities are attributed to the subject identified by the name or the title referring to divinity). It does not seem that the Christological and dogmatic carrying capacity of this kind of expressions was the main purpose of their use by the authors. Rather, it was about the rhetorical attractiveness of their paradoxical character.

THE BISHOP’S MINISTRY AS OFFICIUM.
Summary
The word officium summarises a significant characteristic of Roman culture. It describes the Roman ideal of life as public service, i.e. a concern for salus rei publicae. Latin Christianity took over the word and its substance. The ministry of a bishop was described as exercising the officium already in the early ages. That is how Cyprian of Carthage understood the office of bishop, even though he did not use the word explicitly. Ambrose of Milan made the Roman officium a cornerstone of the formation of priests, which he described in his well-known work De officiis ministrorum. He himself exercised the office of the Bishop of Milan according to the best model of a Roman official. The tradition was further developed by Leo the Great, who pointed out that pax christiana was the fulfillment of what the Romans had expected of pax romana. Gregory the Great took over the legacy of his predecessors. However, to a greater extent than Ambrose or Leo, he perceived the tension between exercising the office accompanied by worldly cares and the spiritual dimension of bishop’s ministry. It may have been caused by the fact that, after a total disintegration of Roman administration, Gregory was forced to take on the responsibility of the perfect of Rome. His Regula pastoralis, however, provides a continuation of Ambrose’s ideas concerning the formation of clergy.

L'EDUCAZIONE ALLA PENITENZA
L'articolo presenta una riflessione sul tema dell'educazione alla penitenza. Cominciando dalla riflessione sull'idea della penitenza, si pone l'accento sul fatto che la conoscenza di tale argomento occupa un posto importante nel processo educativo. Per illustrare questa probblematica sono stati mostrati (nella prima parte dell'elaborato) alcuni modelli personali dell'atteggiamento penitenziale, come anche alcune azioni di carattere penitenziale e certi motivi della loro scelta. Nella seconda parte dell'articolo e stato sottolineato il dovere della penitenza, quale emerge sia dalla legge naturale, come dal diritto positivo. La terza parte prende in considerazione i cosiddetti tempi e giorni della penitenza. Nell'ultima parte viene sottolineato il ruolo delle opere di penitenza nell'educazione alla penitenza.

New Instruction of the Polish Episcopal Conference on Church Music (2017)
Summary
During its meeting on 14 October 2017 in Lublin the Polish Episcopal Conference issued a new instruction on church music which has been being introduced in the Polish dioceses since that day. It is worthwhile to mention that the former and the first Instruction of the Polish Episcopate on Liturgical Music after the 2nd Vatican Council was issued in 1979, b e t he result of the conciliar revival of liturgy and music incorporated in it. This first instruction was approved in the context of post-conciliar reform, and from the time perspective it proved its expediency although in certain points it was certainly not uniformly and fully observed whereas in others somewhat outdated. The new Instruction of the Polish Episcopal Conference on Church Music was preconditioned by the church musicians from all over Poland who are the members of the Association of Church Musicians, and was later perfected by the Sub-Commission of Church Music of the Polish Episcopal Conference. To produce the Instruction in its final form the voices of the bishops responsible for the liturgy and music in the Polish dioceses were carefully considered. Preparation of the new Instruction lasted over 5 years and it is history which will judge whether all the matters were properly dealt with. We can say with absolute certainty that no instruction is able to resolve all the problems which occur in the daily preparation of liturgy and liturgical music. However, the instruction has surely every chance to re-settle certain matters of the entire Polish Church which is what probably the bishops were counting on while approving this document. The new Instruction consists of 12 chapters, introduction and summary. It encompass 66 points with numerous sub-points. The successive chapters are: I. General Rules; II. Musical Functions in Liturgy; III. Music in the Liturgy of the Holy Mass; IV. Music in Liturgical Year; V. Singing the Liturgy of the Hours; VI. Music in the Liturgy of the Holy Sacraments and Sacramentals and during Services; VII. Music in Liturgy Broadcast by Media; VIII. Instrumental Music; IX. Songbooks and Supporting Materials; X. Concerts of Religious Music; XI. Musical Education and Formation; XII. Commissions of Sacred Music and Other Supporting Organizations. All of these issues are thoroughly discussed in the Instruction with a very important note at the end, in which we can read: “[…] the bishops encourage the Polish Association of Church Musicians to prepare a detailed commentary to this Instruction, amongst those the most desirable ones seem to all explanations and focus on all the aspects of the pastoral care of the Church for sacred music” (Instruction of the Polish Episcopal Conference on Church Music, no. 64). The above mentioned note seem particularly important due to the fact that it is impossible to include everything in one document so as to make it substantive and concise. Therefore the Polish Association of Church Musicians, which initiated this new norm in the Polish Church, is about to add the required commentary. It seems a good and proper way of procedure. This article presents the New Instruction in its entirety so as to demonstrate its tremendous role. It also discusses the problems included in the said document. The choice of the subject and its rendition in the jubilee book of Rev. Professor Antoni Reginek PhD Habilitatus stem from the fact that the jubilee celebrator is one of the creators of the Instruction – first as the Chairman of the Polish Association of Church Musicians, then as a Consultant of the Sub-Commission for Church Music – thus it seems perfectly logical that the topic is meaningful and important to him. The author’s wish is to make this article a peculiar kind of tribute paid to the Reverend Professor himself and the token of immense gratitude for Rev. Reginek’s knowledgeability, benevolence and inestimable, friendly and long-lasting cooperation to be hopefully continued in the future.