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The Paschal Mystery is the central reality of the Christianity. This is a series of historical events, presented in the canonical Gospels, in which Jesus from Nazaret was submit to the suffering, death, but was revived and bas ascend 10 the glory. These events was full of meanings and significations. This significations of paschal event has been meditated and analyzed in the Christian text, - in Gospels, in Paul’s Letters, but in the sermon of Fathers of the Church. Meliton of Sardes, Orygenes, Pseudo-Hypolite, and others are known as the interpreters of paschal events. The liturgical texts - Exultet and Victimae Paschali explain the profound sense of the Death and the resurrection of Christ All these works inspired the iconography. This presentation has to review the some works of art in Central Europeand interpretations their theological sense. The gestures will be the key to discovery of meaning.

RESUMO Neste artigo, o A. apresenta uma nova abordagem teológica, denominada “teogastronomia”. Esta estética teológica defende que a relação que uma pessoa, um povo e uma civilização estabelecem com sua “gastro-nomia” – no sentido etimológico do termo – tem um valor teofânico e é detentora de uma discreta fecundidade pastoral e teórica. Para demonstrar esta hipótese, o artigo procede em três momentos. Em primeiro lugar, reflete sobre o conceito de teogastronomia, bem como sobre a relação entre esta abordagem e o saber religioso da revelação bíblica. Em seguida, situa esta estética teológica em seu “berço” literário e espiritual próprio, a saber, os escritos sapienciais. Por fim, mostra como este ramo sapiencial da teologia pode levar-nos a revisitar, em profundidade, o núcleo vivo da fé cristã: o mistério pascal de Jesus Cristo, expressão definitiva de sua livre decisão de dar a própria vida como alimento pela multidão incontável de homens e mulheres em busca de vida em plenitude. ABSTRACT This article presents a new theological approach, called “theogastronomy”. This theological aesthetic argues that the relationship that a person, a people and a civilization establish with their “gastro-nomy” – in the etymological sense of the term – has a theophanic value and holds a discreet pastoral and theoretical fecundity. To demonstrate this hypothesis, the present article proceeds in three stages. First, it reflects on the concept of theogastronomy, as well as on the relationship between this approach and the religious knowledge of the biblical Revelation. Then, it places this theological aesthetic in its own literary and spiritual “cradle”, namely, the sapiential writings. Finally, it shows how this sapiential branch of theology can lead us to revisit, in depth, the living core of the Christian faith: the paschal mystery of Jesus Christ, the definitive expression of his free choice to give his life as food for the countless multitude of men and women seeking life in its fullness.

The paper discusses Shakespeare’s preoccupation with the Christian notions of divine love, forgiveness and justice in The Tragedy of King Lear. In my reading I employ Jean-Luc Marion’s phenomenological reflection on the givenness of love and Hans-Urs von Balthasar’s theology of Paschal mystery. I take issue with the Marxist and existentialist interpretations of Shakespeare’s tragedy which prevailed in the second half of the 20th century. My aim is not a simple recuperation of the “redemptionism” of the play, but an in-depth consideration of Christian allusions in the play which may tie love and forgiveness to justice and throw light on the ending of King Lear.

espanolAlgunas intuiciones de la Estilistica Sociologica son eficaces para percibir mejor que la dependencia intertextual entre documentos es el reflejo de un dialogismo social concreto e historico. Este enfoque ayuda a equilibrar la vision historicista y hace justicia a los textos. El trabajo analiza las dependencias entre Jc 5,12; Sal 68,19 y Ef 4,8, teniendo en cuenta sus diversas versiones y puntos de vista. Estos textos concretos muestran una dependencia intertextual donde la literalidad adquiere un valor secundario respecto de la novedad historica que origina la nueva enunciacion. Ademas, cada nuevo contexto rige el uso de la palabra anterior dotada de autoridad y lo hace para preservarla. El misterio pascual cristiano o la reconfiguracion del judaismo despues de la destruccion del Templo (70 d.C.) condicionan el modo de actualizar un texto antiguo usandolo con fines nuevos. EnglishSome intuitions of Sociological Stylistics are effective to better perceive how the intertextual dependence between documents is the reflection of a concrete and historical social dialogism. This approach helps to balance the historicist vision and does justice to the texts. This work analyzes the dependencies between Judg 5:12; Ps 68:19 and Eph 4:8, taking into account their different versions and points of view. These concrete texts show an intertextual dependence in which literality takes a secondary value with respect to the historical novelty that originates the new enunciation. In addition, each new context governs the use of the previous word endowed with authority and does so in order to preserve it. The Christian paschal mystery or the reconfiguration of Judaism after the destruction of the Temple (70 AD) conditions the way of updating an ancient text using it with new purposes.

A question arises regarding theology and its functions when trying to cope with the coronavirus pandemic. Surely Christian faith – along with other religions – can play a role in helping to deal with this crisis, both for individuals and collectively. Theology connects with the effort religious faith and Churches perform and provides models and ideas to highlight the Christian sense of what is happening, that is, in reference to a saving God. Four keys, rooted in the Christian tradition, are proposed that allow us to understand these difficult times in a meaningful way, that is, as revealing “signs of the times” for believers, assisting them in their struggle to cope with these challenging circumstances.

Motywy chrzcielne zawarte w obrzędach pogrzebu to temat niniejszego artykułu, który świadczy o wzajemnej relacji obu celebracji liturgicznych. Relacja między chrztem i pogrzebem jest bardzo ciekawa, choć mało popularna. Inspiracją do napisania tego artykułu stały się słowa z obrzędów pogrzebu: „Niech Bóg dokończy w Tobie dzieła, które rozpoczął na chrzcie świętym”. Analiza porównawcza wskazuje wspólne źródła obu celebracji, jak również pokazuje wzajemne odniesienia na poziomie teologicznym, semiotycznym i semazjologicznym. Okazuje się bowiem, że oba obrzędy mają wspólne źródła, nawiązują do siebie nawzajem, i dotyczą sytuacji egzystencjalnej człowieka. Tematyka wzajemnej relacji została ukazana na trzech płaszczyznach: paschalnej, eschatologicznej i inicjacyjnej, bowiem po przeanalizowaniu rytuałów zarówno chrzest jak i pogrzeb nawiązują do Misterium Paschalnego Jezusa Chrystusa, otwierają i poszerzają perspektywę eschatologiczną i wprowadzają człowieka w głębsze przeżywanie wiary i nową jakość życia. Artykuł może być przydatny w lepszym zrozumieniu obrzędów chrztu oraz obrzędów pogrzebu, posłużyć jako pomoc w procesie przygotowania homilii obrzędowych, może być również wykorzystany do przygotowania katechez i konferencji na temat celebracji liturgicznych. Ufam, że stanie się przyczyną do dalszej systematycznej refleksji nad tym tematem.

Balthasar’s reflections on the mystery of Christmas provide not only a basic entry into his thought, but also an expanded view of his theological vision. Drawing primarily upon his sermons and scriptural meditations, this essay presents a Balthasar both familiar and new: ideas at the heart of his Christology, Trinitarian theology, Mariology, and anthropology receive significant attention. Yet Balthasar’s reflections on Christmas also provide some of his most important engagements with less-noticed themes—particularly regarding Christian praxis toward the poor and oppressed. More than in other texts, these shorter pieces routinely insist that each Christian is called to follow the path taken by the Son of God and set out into the world in service of the poor and lowly.

Pobožanstvenjenje je dio antropološke istine o dostojanstvu čovjeka koja govori o uzdignuću čovjeka do visokih stupnjeva svetosti. Cilj takvog uzdizanja je intimno i neizrecivo jedinstvo s Bogom koje omogućuje čovjeku u Kristu sudjelovanje u samom Božjem životu. Temelje ovakvog uzdignuća pronalazimo u iskonskoj istini o stvaranju. Bog, koji je u sebi communio, stvara čovjeka na svoju sliku i time mu utiskuje čežnju za jedinstvom i zajedništvom, koja se može ispuniti jedino u Bogu i uzimanju udjela na njegovoj vječnosti. Međutim, čovjekov slobodno učinjen grijeh se ispriječio ispunjenju izvornoga Božjeg nauma s čovjekom. Stoga se Sin Božji, vječna Riječ Očeva, utjelovila s ciljem ponovne uspostave communia Boga i čovjeka. Uzevši ljudsku narav, Krist pruža čovjeku dioništvo na Božjoj naravi. Svojim pashalnim misterijem, uzašašćem i uskrsnućem Krist je čovjeka obnovio i pokazao mu put kojim treba ići kako bi stupio u proces pobožanstvenjenja. Taj proces, koji je nedjeljiv od poslanja Duha Svetoga, predstavlja vrijeme Crkve. Njoj su darovana sredstva pobožanstvenjenja – sakramenti. Tako sakrament krštenja predstavlja temelj. Po krštenju čovjek postaje sinom Božjim, tj. po milosti prima ono što Sin ima po naravi. Novu stvarnost primljenu u krštenju čovjek živi neprekidnom participacijom u euharistiji koja označava savršeno participiranje u božanskome životu. Tako čovjek, živeći stvarnost sinovstva, blagujući euharistiju i primajući milost preostalih sakramenata, živi i sve dublje ulazi u proces pobožanstvenjenja sve do eshatološkoga ispunjenja, tj. sudjelovanja u božanskoj naravi. The deification of human is part of the anthropological truth about the dignity of man that speaks of climbing to high degrees of holiness. It finds its foundations in creation. God, communio in himself, created man in his image and with it imprinted a holy thirst for unity and community which fulfills only in God up to participation in God's nature. However, sin harmed and disabled the fulfillment of God's original intention for man. Son of God incarnated with the purpose of re-establishment and re-foundation of humans in the divine life. Taking human nature, He shared his divine nature with humans. With his paschal mystery, ascension , and resurrection, Christ renewed man and showed him the way he should go if a man in his freedom wants to boldly step in process of deification. In that process, Christ through the power of the Holy Spirit gave the Church the means by which human can in the most excellent way achieve deification and sacraments. The sacrament of baptism presents the foundation of deification. Through baptism, man becomes a son, by grace he receives what Son has by nature. New reality received in baptism man lives in ongoing participation in Eucharist meaning perfect participation in the divine life. And so man living actuality sonship consuming eucharist and receiving the grace of the other sacraments lives and grows more deeply in process of deification up until eschatological fulfillment, participating in divine nature.

The Sacrament of the Anointing of the Sick is a meeting with Christ – a physician of the soul and body, who in his Church continues to spread the kingdom of God in the world, raising the sick from the misery of sin and despair. It shows that through his Paschal Mystery, the Son of God gave suffering, illness and death a new meaning, thanks to which a suffering person can join in the work of the salvation of the world, having in perspective a vision of a glorious resurrection together with Christ. This sacrament gives man the opportunity to contribute to the growth of the Church, to his own perfection and to give glory to God, and above all gives the grace of the Holy Spirit, which strengthens faith, hope and love against the evil spirit, trying to attack in the most critical moments of life, which are severe illness and impending death. In this way, the sacrament clearly has an anti-demonic dimension in all these aspects.

Treść artykułu otwiera w jego wstępnej części refleksja ks. Franciszka Blachnickiego na temat zależności liturgii i Kościoła, podkreślająca kluczową prawdę o tym, że choć Kościół sprawuje, a więc niejako „tworzy” liturgię, to jednak liturgia zapewnia Kościołowi życie i rozwój. W kontekście takiej refleksji rodzi się zapotrzebowanie na dobrze ugruntowaną świadomość tego, czym jest liturgia i czym jest Kościół, jak też tego, jaka relacja łączyć powinna jedną rzeczywistość z drugą. Takiemu zapotrzebowaniu wychodzi naprzeciw powyższy artykuł, który w swej treści zakreśla adekwatną do jego tytułu trajektorię, bazującą na następujących pilastrach tematycznych: 1) Soborowe określenie liturgii (z uwzględnieniem wykładu na temat: urzeczywistniania w liturgii kapłańskiego urzędu Chrystusa, uobecnienia w niej misterium paschalnego, uświęcania w niej człowieka i uwielbiania Boga, „smakowania” w niej już teraz liturgii nieba); 2) Liturgia działaniem świętym i skutecznym; 3) Liturgia działaniem Chrystusa i Kościoła; 4) Liturgia znakiem objawiającym i urzeczywistniającym Kościół; 5) Liturgia nieustannym „dzisiaj” zbawienia; 6) Liturgia szczytem i źródłem życia Kościoła.

In our contemporary cultural context, the Christian references and the ritual cues no longer work as rites provided by an ecclesiastical institution in the way that they were still able to in the 1960s. The long-term memory which guaranteed the symbolic effectiveness of this rituality has evaporated. The author identifies three ways in which people’s relationship with memory has changed: it is no longer inscribed in time and space; this goes hand in hand with a form of “virtualization” of memory; but especially of its de-institutionalization, meaning that the norms guiding the ritual are no longer founded on an institutional basis linked to a collective memory, but rather on the individual subject and his or her unique character. This is a situation which poses a challenge to the Christian tradition of funerals, precisely because this is founded on a long ritual memory, which is incarnated, and is institutional. One solution to this problem has been to adapt to the expectations and aspirations of our contemporaries by relativizing traditional ritual forms. The author suggests the real question is rather to discern the specifically Christian features of ritualizing death within the long tradition of the Church and identify the elements of this deep Christian “memory” on which certain aspects of the liturgy depend for meaning. Losing this memory would endanger the proclamation of faith and Christian hope. An important source for this rereading is Augustine’s treatise De cura gerenda pro mortuis. It provides the key to interpreting this tradition, thereby enabling a definition of the characteristics of this Christian “memory” which is operative in funerals, and saying how this serves toward building Christian identity. This enables the author to outline the features of a specifically Christian ritualization of funerals for today and the implications for proclaiming a truly paschal faith.

In modern liturgical theology, the concept of “anamnesis” has become a dominant feature that defines the liturgy. Without understanding the essence of anamnesis, it is impossible to grasp the essence of the Christian liturgy. In other words, without anamnesis, the liturgy would not be liturgy. Liturgical anamnesis is, above all, an objective remembrance and actualization hic et nunc of the Paschal Mystery of Christ. It is a reminder of the past, but also an anticipation of the salvific future and the heavenly liturgy. In a narrower sense, the anamnesis is an integral part of the Christian euchology. This paper presents the latter understanding of the word “anamnesis” as a formal element in the structure of the euchology that recalls not only the different stages and facts of Christ’s life, but also the entire history of salvation in both a theological and a chronological sense.