1. Ks. Marian KOWALCZYK SAC, Wniebowst\u0105pienie mi\u0119dzy Pasch\u0105 i Pi\u0119\u0107dziesi\u0105tnic\u0105. <\/strong><\/p>\n\n\n\n Artyku\u0142 ukazuje Pasch\u0119 jako jedyne w swoim rodzaju wydarzenie, kt\u00f3re w wierze Ko\u015bcio\u0142a stanowi anamnez\u0119 ca\u0142ych dziej\u00f3w zbawienia: od stworzenia \u015bwiata a\u017c do powt\u00f3rnego przyj\u015bcia Chrystusa. Bior\u0105c jednak rzecz od strony percepcji ludzkiej, wydarzenie to ma tak\u017ce swoje etapy czasowe, kt\u00f3rych zwie\u0144czeniem jest Pi\u0119\u0107dziesi\u0105tnica. Mi\u0119dzy Pasch\u0105 a Pi\u0119\u0107dziesi\u0105tnic\u0105 nast\u0105pi\u0142o Wniebowst\u0105pienie Pa\u0144skie, kt\u00f3re prezentuje swoje w\u0142asne tre\u015bci w ci\u0105gu pi\u0119\u0107dziesi\u0119ciu dni okresu wielkanocnego, zachowuj\u0105c jednak organiczny zwi\u0105zek z ca\u0142ym tym okresem, traktowanym s\u0142usznie ju\u017c od pierwszych wiek\u00f3w chrze\u015bcija\u0144stwa jako jedno \u015bwi\u0119to, albo raczej jako jedna Wielka Niedziela! Bior\u0105c pod uwag\u0119 powy\u017csze spostrze\u017cenia, w artykule zwraca si\u0119 kolejno uwag\u0119 na paschalny kontekst Wniebowst\u0105pienia Pa\u0144skiego, na Wniebowst\u0105pienie Pa\u0144skie jako fina\u0142 chrystofanii paschalnych oraz na wydarzenie Pi\u0119\u0107dziesi\u0105tnicy i zwi\u0105zane z nim zes\u0142anie Ducha \u015awi\u0119tego, jako koronny owoc Wniebowst\u0105pienia. W podsumowaniu podkre\u015bla si\u0119 sta\u0142\u0105 obecno\u015b\u0107 Chrystusa Pana w Ko\u015bciele i Jego powt\u00f3rne przyj\u015bcie w chwale, dzi\u0119ki kt\u00f3remu wszyscy b\u0119dziemy mogli osi\u0105gn\u0105\u0107 chwa\u0142\u0119 nieba.<\/p>\n\n\n\n Summary<\/p>\n\n\n\n The article show the Passover as a unique event, which in the faith of the Church is the anamnesis of the whole history of salvation: from the creation of the world until the second coming of Christ. However, from the point of view of the human perception, this event also has its stages in time, culminating in Pentecost. Between Easter and Pentecost occurred Ascension, which presents its own contents within fifty days of Eastertide while retaining an organic relationship with all of this period, treated correctly from the first centuries of Christianity as one feast, or rather as one Easter Sunday! Taking the above into consideration, this paper calls attention consecutively to the Paschal context of the Lord\u2019s Ascension, the Lord\u2019s Ascension as the final of Paschal Christophanies, and to the Pentecost event and the ensuing sending of the Holy Spirit, as the crowning fruit of Ascension. The summary highlights the continued presence of Christ the Lord in the Church and his second coming in glory, so that we can all achieve the glory of heaven.<\/p>\n\n\n\n 2. Ks. Augusto BARBI, Wniebowst\u0105pienie i Zes\u0142anie Ducha \u015awi\u0119tego. Znacz\u0105ce etapy w historii zbawienia.<\/strong><\/p>\n\n\n\n Summario<\/p>\n\n\n\n La morte e resurrezione non finiscono la storia della salvezza. Augusto Barbi, nel suo articolo, vuole sottolineare che anche Ascensione di Ges\u00f9 e Pentecoste sono molto significative tappe della storia della salvezza. Nella sua riflessione, come base, prende i testi di Luca: il Vangelo ed Atti degli Apostoli, perch\u00e9 proprio Luca \u00e8 l`autore che conferisce agli eventi dell`Ascensione e della Pentecoste la maggiore evidenza e il significato peculiare. Per quanto riguarda due racconti di Ascensione di Luca, dobbiamo dire che non formano un doppione e che l`uno o altro non costituisce un`interpolazione secondaria. Oggi siamo in grado di apprezzare la complementariet\u00e1 di prospettive teologiche che essi esprimono. Attraverso l`Ascensione Luca non vuole soltanto distinguere due tappe nella storia della salvezza: tempo di Ges\u00f9 e tempo della Chiesa, ma vuole anche mostrare la loro continuit\u00e1. L`Ascensione nell`aspetto del mistero pasquale precisa, che la resurrezione non \u00e8 un semplice ritorno alla vita, ma \u00e8 un accesso alla sfera celeste.<\/p>\n\n\n\n Luca \u00e8 l`unico autore nel Nuovo Testamento, che pone un lasso di tempo di 50 giorni tra la resurrezione e l`effusione dello Spirito Santo. 50, nel linguaggio simbolico del giudaismo ellenistico, significa la conclusione dell`evento pasquale. Con l`effusione pentecostale inizia un tempo escatologico nuovo, il tempo della Chiesa. Il dono dello Spirito non \u00e8 dato solo agli Apostoli. E` un dono che abilita la Chiesa come popolo profetico e missionario, che ha come obbligo di annunciare, sul modello di Ges\u00f9, la salvezza verso i confini della terra.<\/p>\n\n\n\n 3. Ks. Alfred DYR SAC, Obecno\u015b\u0107 Nieobecnego.<\/strong><\/p>\n\n\n\n Summary<\/p>\n\n\n\n After the resurrection, leaving this world, on the day of his Ascension, Jesus Christ assures the Apostles of his presence in the Church which He founded. Although absent in the historical dimension from earthly reality, He is still present, in various ways, in the Church which is His Body, as the Head of this Body. Also other terms-images of the Church such as Sheepfold, God\u2019s Building, Vineyard, Lamb\u2019s Bride and God\u2019s People point to his presence. In addition, the Saviour is present in the liturgy of the Church.<\/p>\n\n\n\n \u201eHe is present in the sacrifice of the Mass, not only in the person of His minister, \u00abthe same now offering, through the ministry of priests, who formerly offered himself on the cross\u00bb, but especially under the Eucharistic species. By His power He is present in the sacraments, so that when a man baptizes it is really Christ Himself who baptizes. He is present in His word, since it is He Himself who speaks when the holy scriptures are read in the Church. He is present, lastly, when the Church prays and sings, for He promised: \u00abWhere two or three are gathered together in my name, there am I in the midst of them\u00bb\u201d (SC 7).<\/p>\n\n\n\n 4. O. Kazimierz LIJKA OMI, Obecno\u015b\u0107 liturgii niebieskiej w liturgii ziemskiej.<\/strong><\/p>\n\n\n\n Ka\u017cdy obrz\u0119d liturgiczny, ze wzgl\u0119du na obecno\u015b\u0107 i dzia\u0142anie w nim Os\u00f3b Tr\u00f3jcy \u015awi\u0119tej, pozostaje w \u015bcis\u0142ej \u0142\u0105czno\u015bci z liturgi\u0105 niebiesk\u0105. B\u00f3g odbieraj\u0105cy nieustannie w niebie chwa\u0142\u0119 od stworze\u0144, odbiera j\u0105 r\u00f3wnie\u017c od mieszka\u0144c\u00f3w ziemi. Chwa\u0142\u0119 oddaj\u0105 anio\u0142owie i \u015bwi\u0119ci, kt\u00f3rzy przebywaj\u0105 przez tronem Boga i Baranka. W\u0142\u0105czaj\u0105 si\u0119 oni r\u00f3wnie\u017c w liturgi\u0119 Ko\u015bcio\u0142a, kt\u00f3ry przyzywa ich wstawiennictwa i \u0142\u0105czy si\u0119 z nimi w uwielbieniu Boga. Biblijne obrazy i formu\u0142y ukazuj\u0105ce liturgi\u0119 niebiesk\u0105, zawarte zw\u0142aszcza w Apokalipsie<\/em>, zaznaczaj\u0105 swoj\u0105 obecno\u015b\u0107 w ksi\u0119gach liturgicznych zwi\u0105zanych z sakramentami, sakramentaliami, a tak\u017ce z Liturgi\u0105 godzin<\/em>. Celebruj\u0105c Eucharysti\u0119 wierni naj\u015bci\u015blej \u0142\u0105cz\u0105 si\u0119 z Ko\u015bcio\u0142em niebieskim w oddawaniu czci Bogu, wchodz\u0105 w in- tensywne przebywanie z Bogiem i mieszka\u0144cami nieba. Celebracja innych sakrament\u00f3w, a tak\u017ce sakramentali\u00f3w r\u00f3wnie\u017c polega na \u0142\u0105czno\u015bci z liturgi\u0105 niebiesk\u0105, cho\u0107 w mniejszym wymiarze ni\u017c to jest podczas Eucharystii. Liturgia ziemska daje przedsmak uczestnictwa w liturgii niebia\u0144skiej i przygotowuje wiernych do oddawania chwa\u0142y Bogu w wieczno\u015bci, gdzie zrealizuj\u0105 si\u0119 za\u015blubiny Chrystusa-Oblubie\u0144ca z Ko\u015bcio\u0142em-Oblubienic\u0105.<\/p>\n\n\n\n Riassunto<\/p>\n\n\n\n L\u2019unione della Chiesa terrestre con la Chiesa celeste si attua in modo speciale nella liturgia dei sacramenti, dei sacramentali e nella Liturgia delle ore. Nell\u2019Eucaristia i fedeli si uniscono in som- mo grado al culto della liturgia celeste ed insieme con gli angeli e i santi rendono grazie a Dio e cantano a Lui l\u2019inno di gloria. La liturgia terrestre e la liturgia celeste sono una stessa realt\u00e0 e non differiscono che nel modo di manifestazione e di pienezza. Solo Cristo \u00e8 il mediatore attraverso cui l\u2019azione liturgica sulla terra si unisce alla realt\u00e0 del cielo. L\u2019immagine della liturgia celeste \u00e8 stata descritta particolarmente nel libro dell\u2019Apocalisse. Sulla terra la Chiesa partecipa gi\u00e0 alla liturgia celeste invocando l\u2019assistenza e l\u2019intercessione degli angeli e dei santi, che si trovano in cielo intorno al trono di Dio e dell\u2019Agnello.<\/p>\n\n\n\n 5. Bp Jean-Pierre BATUT, Learning to Live the Theological Virtues in Christ\u2019s Passion, Ascension, and Pentecost.<\/strong><\/p>\n\n\n\n (<\/strong>Nauka prze\u017cywania cn\u00f3t teologalnych w m\u0119ce Chrystusa, Wniebowst\u0105pieniu i zes\u0142aniu Ducha \u015awi\u0119tego)<\/strong><\/p>\n\n\n\n \u201ePaschalna wiara, wiara w przej\u015bcie Chrystusa od ukrzy\u017cowania do chwa\u0142y Boga, nie jest prawdziwa, je\u015bli nie prowadzi do przej\u015bcia tych, kt\u00f3rzy j\u0105 wyznaj\u0105 do ca\u0142kowicie innego stylu \u017cycia, w kt\u00f3rym On, wcze\u015bniej umar\u0142y, jawi si\u0119 jako wiecznie \u017cyj\u0105cy\u201d.<\/p>\n\n\n\n Misterium Paschalne jest podstaw\u0105 wiary cz\u0142owieka i zak\u0142ada ca\u0142kowicie nowe podej\u015bcie do Chrystusa, Boga, innych ludzi i \u015bwiata. Cud wielkanocny nie polega tylko na zmartwychwstaniu Chrystusa, ale te\u017c na przes\u0142aniu Dobrej Nowiny o wyniesieniu Chrystusa do chwa\u0142y, o czym b\u0119d\u0105 \u015bwiadczy\u0107 chrze\u015bcijanie.<\/p>\n\n\n\n Wed\u0142ug J. H. Newmana \u201ewzniesienie si\u0119\u201d pozwala danej osobie przej\u015b\u0107 od prostego przekonania, kt\u00f3re nie ma podstaw w rzeczywisto\u015bci do nowego aktu, kt\u00f3ry pojawia si\u0119 jako skutek. Podobnie tre\u015bci wiary, kt\u00f3re pojawiaj\u0105 si\u0119 przed wierz\u0105cym, powinny prowadzi\u0107 do skutk\u00f3w nast\u0119puj\u0105cych \u2013 okre\u015blonej postawy chrze\u015bcija\u0144skiego \u017cycia. Wiara ma za zadanie doprowadzi\u0107 do transformacji \u017cycia, do skonfigurowania si\u0119 z Chrystusem, co skutkuje pojawieniem si\u0119 nadziei maj\u0105cej sw\u00f3j wyraz w mi\u0142o\u015bci chrze\u015bcija\u0144skiej.<\/p>\n\n\n\n Jezus po wniebowst\u0105pieniu staje si\u0119 niewidzialny, ale dzi\u0119ki nadziei nie powoduje to smutku uczni\u00f3w. Ten fakt pozwala im do\u015bwiadczy\u0107 wewn\u0119trznej obecno\u015bci Chrystusa. Odt\u0105d b\u0119d\u0105 go dostrzega\u0107 oczyma wiary.<\/p>\n\n\n\n Zes\u0142anie Ducha \u015awi\u0119tego jest darem mi\u0142o\u015bci Boga. Niebo si\u0119 otwiera i otrzymujemy Boski dar, kt\u00f3ry sprawia, \u017ce dostrzegamy obecno\u015b\u0107 Boga w stworzeniach.<\/p>\n\n\n\n 6. Ks. Stanis\u0142aw ZARZYCKI SAC, Realizm cia\u0142a niezb\u0119dny w duchowo\u015bci chrze\u015bcija\u0144skiej.<\/strong><\/p>\n\n\n\n Nie mo\u017cna ukaza\u0107 realizmu cia\u0142a w chrze\u015bcija\u0144skim \u017cyciu duchowym inaczej, jak tylko wychodz\u0105c od natury bytu ludzkiego i od realno\u015bci Cz\u0142owiecze\u0144stwa Jezusa Chrystusa, Jego odkupie\u0144- czego Wcielenia i sta\u0142ej obecno\u015bci zmartwychwsta\u0142ego Pana po prawicy Ojca i w mistycznym Ciele, Ko\u015bciele. Realizm cia\u0142a ludzkiego uwidacznia si\u0119 w samej strukturze osoby ludzkiej i w jej relacji do \u015bwiata os\u00f3b i rzeczy, bez jego po\u015brednictwa duch ludzki pozosta\u0142by \u015blepy i niemy. Z u\u015bwiadomienia sobie tego realizmu rodzi si\u0119 wezwanie do akceptacji cia\u0142a, mi\u0142owania go i darzenia go szacunkiem, jak r\u00f3wnie\u017c ze wzgl\u0119d\u00f3w teologicznych: faktu stworzenia przez Boga na Jego obraz, odkupienia przez Chrystusa, S\u0142owo wcielone i powo\u0142ania do zmartwychwstania. Z u\u015bwiadomienia sobie realizmu indywidualnego cia\u0142a Jezusa, sakramentu Cia\u0142a Chrystusa i Ko\u015bcio\u0142a jako Cia\u0142a Chrystusa rodzi si\u0119 wezwanie do realistycznego prze\u017cywania duchowo\u015bci chrze\u015bcija\u0144skiej. Udzia\u0142 w Ciele Chrystusa podczas Eucharystii winien sk\u0142ania\u0107 chrze\u015bcijanina do ofiarowania Bogu swego cia\u0142a i takiego w\u0142\u0105czenia go w prze\u017cywanie Misterium Paschalnego z innymi, by totalnie w nim uczestniczy\u0107. R\u00f3wnie\u017c indywidualna modlitwa domaga si\u0119 skupienia na cz\u0142owiecze\u0144stwie Jezusa Chrystusa i to wzd\u0142u\u017c ca\u0142ej drogi, a\u017c po szczyty kontemplacji. Domaga si\u0119 wyrzeczenia wszelkich abstrakcyjnych dr\u00f3g do Boga. Objawiona w S\u0142owie wcielonym Mi\u0142o\u015b\u0107 do Ojca i \u015bwiata wina sk\u0142ania\u0107 uczni\u00f3w Chrystusa do uczynienia ze swego cia\u0142a znaku tej\u017ce mi\u0142o\u015bci wobec innych i narz\u0119dzia do wype\u0142nienia swego powo\u0142ania w Ko\u015bciele i \u015bwiecie.<\/p>\n\n\n\n Summary<\/p>\n\n\n\n This article is an attempt to show the realism of the body in Christian spirituality in the field of creation, redemption and the sanctification of a man. On the first level, it presents the basic structure of the human being body- soul and other elements (mind, heart, spirit, sexuality, conscious and free activity which transforms the world) of the dynamically understood divine image in a man focused on his archetype \u2013 Christ and the recovery of similarity to God and the change of \u201csinful body\u201d into the \u201cspiritual body\u201d. The road to this form of transformation of a man comes from the truth of the Incarnation of Christ and its presence in the paschal mystery, when the individual body of Jesus became the sacrament of the body of Christ and in the Holy Spirit it gave birth to His Mystical Body, the Church. The author explains the realism of the body of Christ in the Eucharist and how it is experienced by believers who engage the spirit and dedicate their bodies to God as a sacrifice. Then he explains the function of the sign and the tool of the body in a Christian prayer, in the attitude to others and in the implementation of the tasks of the Christian life.<\/p>\n\n\n\n 7. Ivica RAGU\u017d, Mi\u0142o\u015b\u0107, w kt\u00f3rej odpoczywaj\u0105 dusze.<\/strong><\/p>\n\n\n\n Summario<\/p>\n\n\n\n L`autore presenta alcuni aspetti della teologia delle icone second la prospettiva della teologia ortodossa moderna, innanzitutto del teologo I iconografico Greco Stamatis Skliris e del teologo rumeno Dumitru Staniloae. All`inizio del suo articolo, Ivica Ragu\u017e, sostiene la necessit\u00e1 dei diversi immagini nella vita spiritual, che rappresentano Immagine del Dio invisibile, cio\u00e8 Ges\u00f9 Cristo. Tutte le icone non si soffermano soltanto sull`aspetto storico, mostrando le dimensioni reali della vita di Ges\u00f9 e dei santi. Ma in realt\u00e1 si ispirano all`Ascensione. Esse rappresentano il Cristo risorto e glorificato, la vita dei santi nella loro esistenza eterna. Perci\u00f3 su tuute le figure risplende sempre la luce, la luce che proviene dal cielo. Guardando le icone dell`Ascensione tutti siamo invitati ad \u201eascendere\u201d con Ges\u00f9 alla nuova realt\u00e1 escatologica. Questo aspetto escatologico \u00e8 presente anch\u00e8 nelle icone della Pentecoste. Sopratutto guardando e venerando le icone della Pentecoste sentiamo una pace, che non \u00e8 la pace di questo mondo, ma una pace escatologica, che potremo chiamare pace dell`amore riposante di Dio.<\/p>\n\n\n\n 8. Ks. Dariusz SMOLAREK SAC, Strata i zysk w oratorium J. S. Bacha Lobet Gott in seinem Reichen.<\/strong><\/p>\n\n\n\n Summary<\/p>\n\n\n\n Large part of John Sebastian Bach\u2019s composition (1685 \u2013 1750) is made of religious works: masses, motets, passions, cantatas, and oratorios. Essential significance in protestant church have made evangelical church cantata. Similar role played three oratorios com- posed by Saint Thomas, the Cantor of church in Lipsk: the Christmas Oratorio <\/em>BWV 248 (1734\/35), the Easter Oratorio <\/em>BWV 249 (ca 1735) and the Ascension Oratorio <\/em>BWV 11 (1735 ). From the liturgical point of view, compositions take place of cantatas, even though they differ from them by having close actions.<\/p>\n\n\n\n The oratorio intended for the Solemnity of the Ascension of the Lord Lobet Gott in seinem Reichen <\/em>(BWV 11\/249b) was composed in Lipsk in 1735 and performed the same year on May 19th. Creation attachment to this particular kind has its base in the fact of occurrence of the person of Evangelist and two other persons singing in recitative fragments taken from New Testament. Besides, composer himself indicated this piece by placing on the title page inscription \u201eOratorium auf Himmelfahrt<\/em>\u201d.<\/p>\n\n\n\n The oratorio intended for the Solemnity of the Ascension of the Lord is made of 11 parts, which are made of choral parts and solo recitatives and arias. Composer used here some elements deriving from his earlier compositions (parody technique). Author of the oratorio text remains unknown. Poetic text is joined by biblical relation of ascension, taken from the Gospel of Saint Luke (Lk 24,50-52), Acts of the Apostles (Acts 1,9-12 Epistle intended for this day) and the Gospel of Saint Mark (Mk 16,19 \u2013 Gospel in- tended for this day). Furthermore, composer used two protestant chorales. In the sixth part of composition fourth strophe Nun lieget alles unter dir <\/em>Johann Rista\u2019s song Du Lebensf\u00fcrst, Herr Jesu Christ <\/em>from 1641, and in the chorale end seventh verse Wenn soll es doch geschehen <\/em>Gottfried Wilhelm Sacer\u2019s song Gott f\u00fchret auf gen Himmel <\/em>from 1697.<\/p>\n\n\n\n The whole oratorio can be divided into two phases, from part 1 to 5, and from part 7a to 9. Composer in every one of them carefully builds distinct dramatically-musical tension garlanding with mentioned before protestant chorales.<\/p>\n\n\n\n Evangelical relation, according to tradition, was given to tenor, which is accompanied only by basso continuo creating so called recitative secco. They are separated by recitative accompagnato containing loose poetry in the form of reflection or commentary. Bach, based on mentioned before recitative texts, constructs dramatic tension between sadness-loss caused by parting from Jesus who is ascending to heaven and hope-gain from his coming back to earth. Some kind of stop to this action is reverie, reflection, prayer of the (believing) soul, which is expressing itself in the words of madrigal poetry sung in two arias.<\/p>\n\n\n\n John Sebastian Bach, was a deeply believing Christian, protestant and at the same time a person living in the culture time of Baroque. Religion in Bach\u2019s music is lyric and dramatic as in introduced oratorio. It is faith which is evincing itself in religious feelings. A human being cannot \u201dtouch\u201d God or \u201dearn\u201d Him by good deeds. A human being can strive to God among others by pain and constant consciousness of own sin. Faith is a constant struggle and unfulfilled longing and its realization can occur only by the meeting with God in the life after death.<\/p>\n\n\n\n The oratorio for the Solemnity of the Ascension of the Lord (also many other texts in Bach\u2019s cantatas) talks about vast longing, apparent loss, but also about undying hope for meeting soul with God, an enormous gain, which will result in the living in Heaven with God.<\/p>\n\n\n\n 9. Ks. Jan KUPKA SAC, Maryja, Kr\u00f3lowa Aposto\u0142\u00f3w.<\/strong><\/p>\n\n\n\n Dzieje Apostolskie ukazuj\u0105 Maryj\u0119, Matk\u0119 Jezusa, w gronie Aposto\u0142\u00f3w oczekuj\u0105cych na zst\u0105pienie Ducha \u015awi\u0119tego (por. Dz 1, 12-14). Maryja uczestniczy osobi\u015bcie w objawieniu si\u0119 Ko\u015bcio\u0142a w dniu Pi\u0119\u0107dziesi\u0105tnicy. Spe\u0142nia rol\u0119 Matki, otaczaj\u0105c macierzy\u0144sk\u0105 mi\u0142o\u015bci\u0105 Aposto\u0142\u00f3w i wypraszaj\u0105c dla nich dary Ducha \u015awi\u0119tego. Poprzez swoj\u0105 modlitw\u0119 umacnia Aposto\u0142\u00f3w i przyczynia si\u0119 do skuteczno\u015bci g\u0142oszenia Ewangelii. W pobo\u017cno\u015bci maryjnej Maryja czczona jest jako Kr\u00f3lowa Aposto\u0142\u00f3w. Tytu\u0142 \u201eKr\u00f3lowej Aposto\u0142\u00f3w\u201d zosta\u0142 pog\u0142\u0119biony w nauczaniu Ko\u015bcio\u0142a, kt\u00f3ry nieustannie powierza Jej macierzy\u0144skiemu wstawiennictwu swoj\u0105 dzia\u0142alno\u015b\u0107 apostolsk\u0105. Maryja, Kr\u00f3lowa Aposto\u0142\u00f3w, jest dla wszystkich wierz\u0105cych przyk\u0142adem \u017cycia duchowego i apostolskiego.<\/p>\n\n\n\n Summary<\/p>\n\n\n\n The Acts of the Apostles presents Mary, Mother of Jesus, together with the Apostles, while waiting for the coming of the Holy Spirit (cf. Acts 1: 12-14). Mary participates personally in the manifestation of the Church at Pentecost. She performs the role of Mother showing maternal care of the Apostles, and asks for them the gifts of the Holy Spirit. Through her prayer she supports the Apostles and endorses the proclamation of the Gospel. The Church invokes Mary as Queen of Apostles. The deeper meaning of the title \u201cQueen of the Apostles\u201d was explaind by the Church who entrusted to Mary\u2019s maternal intercession its apostolic activity. Mary, Queen of Apostles, is for all christians an example of spiritual and apostolic life.<\/p>\n\n\n\n 10. Ks. Zdzis\u0142aw JANIEC, Zielone \u015awi\u0119ta w tradycji ludowej<\/strong>.<\/p>\n\n\n\n Artyku\u0142 Zielone \u015awi\u0119ta w tradycji ludowej <\/em>stanowi studium historyczno-etnograficzno-liturgiczne. Jego celem jest prezentacja zielono\u015bwi\u0105tkowych zwyczaj\u00f3w<\/em>, obrz\u0119d\u00f3w <\/em>and pobo\u017cno\u015bci ludowej <\/em>w wymiarze \u015bwiatowym i polskim. W toku rozwa\u017ca\u0144 przedstawiono genez\u0119 i dwie tradycje Zielonych \u015awi\u0105t<\/em>, ukazano zwyczaje i obrz\u0119dy na przyk\u0142adzie tradycji polskiej oraz przedstawiono Zielone \u015awi\u0105tki <\/em>w pobo\u017cno\u015bci ludowej w aspekcie Ko\u015bcio\u0142a powszechnego i polskiego. Ca\u0142o\u015b\u0107 artyku\u0142u wie\u0144czy podsumowanie z wnioskami pastoralnymi i apelem o zachowanie i piel\u0119gnowanie dziedzictwa kulturowo-religijnego przekazanego przez tradycj\u0119 ludow\u0105.<\/p>\n\n\n\n Summary<\/p>\n\n\n\n The article Pentecost in Folk Tradition <\/em>constitutes a historical, ethnographic and liturgical study. Its aim is to present Pentecost customs<\/em>, rituals <\/em>and folk piety <\/em>practiced in Poland and all over the world. It discusses the genesis and two traditions of Pentecost<\/em>, presents customs and rituals using the Polish tradition as an example and depicts Pentecost <\/em>in the folk piety with respect to the universal and Polish Church. The article is summed up by pastoral conclusions and an appeal for preservation and cultivation of cultural and religious heritage of the folk tradition.<\/p>\n\n\n\n 11. Ks. Dariusz PATER, Chrze\u015bcija\u0144ski obraz cz\u0142owieka \u2013 warto\u015b\u0107 w codzienno\u015bci.<\/strong><\/p>\n\n\n\n Summary<\/p>\n\n\n\n Christians are encouraged by love to act responsibly with each other, others and all the Creation. \u201eLove of enemies\u201d is a key word among Christians, because God loves all people, even those causing problems!<\/p>\n\n\n\n The Christian values and picture of a man seem not to play any role in contemporary societies of the West. More and more people withdraw from the Church and one can notice huge areas without any church affiliation on the maps of some regions. A man is very often defined in today\u2019s society solely by power or status.<\/p>\n\n\n\n What consequences can the Christian image of a man have \u2013 let\u2019s say for health care?<\/p>\n\n\n\n Christians experience consolation and hope in an illness or suffering because God is always with a man. Christians have hope which transcends the threshold of death ( to heaven, where there will not be any more suffering nor tears).One can achieve tangible changes by returning to Christian values in social life. Furthermore, the value of a man can be defined not necessarily only by achievements.<\/p>\n\n\n\n <\/p>\n\n\n\n 1. Ks. Marian KOWALCZYK SAC, Wniebowst\u0105pienie mi\u0119dzy Pasch\u0105 i Pi\u0119\u0107dziesi\u0105tnic\u0105. <\/strong><\/p>\n\n\n\n Artyku\u0142 ukazuje Pasch\u0119 jako jedyne w swoim rodzaju wydarzenie, kt\u00f3re w wierze Ko\u015bcio\u0142a stanowi anamnez\u0119 ca\u0142ych dziej\u00f3w zbawienia: od stworzenia \u015bwiata a\u017c do powt\u00f3rnego przyj\u015bcia Chrystusa. Bior\u0105c jednak rzecz od strony percepcji ludzkiej, wydarzenie to ma tak\u017ce swoje etapy czasowe, kt\u00f3rych zwie\u0144czeniem jest Pi\u0119\u0107dziesi\u0105tnica. Mi\u0119dzy Pasch\u0105 a Pi\u0119\u0107dziesi\u0105tnic\u0105 nast\u0105pi\u0142o Wniebowst\u0105pienie Pa\u0144skie, kt\u00f3re prezentuje swoje w\u0142asne tre\u015bci w ci\u0105gu pi\u0119\u0107dziesi\u0119ciu dni okresu wielkanocnego, zachowuj\u0105c jednak organiczny zwi\u0105zek z ca\u0142ym tym okresem, traktowanym s\u0142usznie ju\u017c od pierwszych wiek\u00f3w chrze\u015bcija\u0144stwa jako jedno \u015bwi\u0119to, albo raczej jako jedna Wielka Niedziela! Bior\u0105c pod uwag\u0119 powy\u017csze spostrze\u017cenia, w artykule zwraca si\u0119 kolejno uwag\u0119 na paschalny kontekst Wniebowst\u0105pienia Pa\u0144skiego, na Wniebowst\u0105pienie Pa\u0144skie jako fina\u0142 chrystofanii paschalnych oraz na wydarzenie Pi\u0119\u0107dziesi\u0105tnicy i zwi\u0105zane z nim zes\u0142anie Ducha \u015awi\u0119tego, jako koronny owoc Wniebowst\u0105pienia. W podsumowaniu podkre\u015bla si\u0119 sta\u0142\u0105 obecno\u015b\u0107 Chrystusa Pana w Ko\u015bciele i Jego powt\u00f3rne przyj\u015bcie w chwale, dzi\u0119ki kt\u00f3remu wszyscy b\u0119dziemy mogli osi\u0105gn\u0105\u0107 chwa\u0142\u0119 nieba.<\/p>\n\n\n\n Summary<\/p>\n\n\n\n The article show the Passover as a unique event, which in the faith of the Church is the anamnesis of the whole history of salvation: from the creation of the world until the second coming of Christ. However, from the point of view of the human perception, this event also has its stages in time, culminating in Pentecost. Between Easter and Pentecost occurred Ascension, which presents its own contents within fifty days of Eastertide while retaining an organic relationship with all of this period, treated correctly from the first centuries of Christianity as one feast, or rather as one Easter Sunday! Taking the above into consideration, this paper calls attention consecutively to the Paschal context of the Lord\u2019s Ascension, the Lord\u2019s Ascension as the final of Paschal Christophanies, and to the Pentecost event and the ensuing sending of the Holy Spirit, as the crowning fruit of Ascension. The summary highlights the continued presence of Christ the Lord in the Church and his second coming in glory, so that we can all achieve the glory of heaven.<\/p>\n\n\n\n <\/p>","protected":false},"excerpt":{"rendered":" Nr 177 1. Ks. Marian KOWALCZYK SAC, Wniebowst\u0105pienie mi\u0119dzy Pasch\u0105 i Pi\u0119\u0107dziesi\u0105tnic\u0105. Artyku\u0142 ukazuje Pasch\u0119 jako jedyne w swoim rodzaju wydarzenie, kt\u00f3re w wierze Ko\u015bcio\u0142a stanowi anamnez\u0119 ca\u0142ych dziej\u00f3w zbawienia: od stworzenia \u015bwiata a\u017c do powt\u00f3rnego przyj\u015bcia Chrystusa. Bior\u0105c jednak rzecz od strony percepcji ludzkiej, wydarzenie to ma tak\u017ce swoje etapy czasowe, kt\u00f3rych zwie\u0144czeniem jest […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-517","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"\n