Books by Mateusz Rafał Potoczny
Opole: Redakcja Wydawnictw Wydziału Teologicznego; seria: Liturgia, Musica, Ars 2, 2019
The title of the present book, "The Baptismal Mystery in the Assyrian Church of the East. History... 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.
Bookmarks Related papers MentionsView impact
In tutto il mondo dove ci sono i cristiani, ci sono anche chiese e luoghi, in cui le comunità cri... 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.
Bookmarks Related papers MentionsView impact
Bookmarks Related papers MentionsView impact
Papers by Mateusz Rafał Potoczny
Liturgia Sacra, 2024
Artykuł stanowi refleksję dotyczącą idei i misji pierwszego w Polsce czasopisma liturgicznego „Li... more Artykuł stanowi refleksję dotyczącą idei i misji pierwszego w Polsce czasopisma liturgicznego „Liturgia Sacra” (zał. 1995). Autor wychodzi od prezentacji wiodących europejskich tytułów i ambicji stojących za powołaniem ich do życia. Następnie prezentuje dorobek, jaki przez trzy dekady swego istnienia „Liturgia Sacra” wniosła w przestrzeń badań nad liturgią. W artykule zwrócona została uwaga na środowiskotwórczy charakter czasopisma i zagrożenia związane z jego dalszym istnieniem. W ostatnim punkcie zamieszczono apel do polskiego liturgisty.
Bookmarks Related papers MentionsView impact
Polonia Sacra, 2023
Liturgical Prayer as a School of Formation for the Faithful in the Syro-Malnkara Church Tradition... 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.
Bookmarks Related papers MentionsView impact
Liturgia Sacra, 2023
Kościół, będący Mistycznym Ciałem Chrystusa, domaga się od wiernych nie tylko ich przy- należnośc... 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.
Bookmarks Related papers MentionsView impact
Roczniki Teologiczne, 2018
The Sacrament of Holy Orders belongs to one of the most essential mysteries given to us by Jesus ... 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.
Bookmarks Related papers MentionsView impact
Levant, Cradle of Abrahamic Religions, Catalin-Stefan Popa (ed.), 2022
Bookmarks Related papers MentionsView impact
Łódzkie Studia Teologiczne 30 (2021) 2, 2021
Bookmarks Related papers MentionsView impact
Liturgia Sacra, 2021
Oil belongs to the most important natural elements that have entered the Christian liturgy. Altho... 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.
Bookmarks Related papers MentionsView impact
Teologia i Człowiek, 2021
In the Church’s teaching, the family founded on the marital union of a man and a woman appears to... 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.
Bookmarks Related papers MentionsView impact
Roczniki Teologiczne, 2021
The aim of this study is to make known to the reader the theology of the Sacrament of Penance and... 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.
Bookmarks Related papers MentionsView impact
Roczniki Teologiczne, 2020
Małżeństwo rozumiane jako związek mężczyzny i kobiety, ustanowione z woli samego Stwórcy, w każde... 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.
Bookmarks Related papers MentionsView impact
Teologia i człowiek, 2020
Problematyka niniejszego studium oscyluje wokół niezwykle ważnego gestu sakramentalnego jakim jes... 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.
Bookmarks Related papers MentionsView impact
Journal for the Study of Religions and Ideologies, 2020
Like any other science, theology has a specific language, which should express and clarify its es... 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.
Bookmarks Related papers MentionsView impact
Parole de l'Orient, 2019
Bookmarks Related papers MentionsView impact
Studia Oecumenica, 2018
Two joint declarations of the Catholic-Assyrian dialogue commission. Status quaestionis and persp... 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.
Bookmarks Related papers MentionsView impact
Roczniki Teologiczne, 2018
The Sacrament of Holy Orders belongs to the most essential mysteries left by Jesus Christ. The Ap... 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.
Bookmarks Related papers MentionsView impact
Liturgia Sacra, 2017
Bookmarks Related papers MentionsView impact
A. Lossky - in., Liturgie et religiosité, Aschendorff 2018, s. 177-191.
Bookmarks Related papers MentionsView impact
Uploads
Books by Mateusz Rafał Potoczny
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.
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.
Papers by Mateusz Rafał Potoczny
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 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 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.
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.
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 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 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.
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.
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.
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.