Wyniki wyszukiwania - Biblioteka Nauki

1

Vývojové linie slavení eucharistie v předkonstantinovské církvi

100%

Kunetka F.

Studia theologica

|

2015

|

tom 2

86-110

EN

The period of the first three centuries was characterized by a plurality of liturgical forms and texts. On the basis of preserved sources, this study pursues three types of the celebration of the Eucharist: parousial (in the Didache), staurological (in the Apostle Paul), and epicletic (in the Apocrypha). The conclusions demonstrate that, for the evolution both in the East and in the West, the Pauline conception with its strong connection to the anamnesis of the death of Jesus had a decisive influence. It consequently continues across the Eucharistic texts of Justin to the Anaphora in the document Traditio apostolica: the thanksgiving to the Father and the praise of Him are realized in the koinonia of the Spirit while making the anamnesis of the Son.

2

Celebracja homilii w kontekście celebracji Eucharystii i niedzieli

100%

Kalbarczyk A.

Colloquia Theologica Ottoniana

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2012

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nr 1

63-80

EN

The homily is part of the liturgy, because – like every liturgical act – requires celebration. To justify this thesis homily was placed in the context of the celebration of the Eucharist and the Lord’s Day. Quoted Church documents speak clearly about homilies belonging integral to the liturgy. It is linked to both its content and function. The homily is a celebration, because celebration of the liturgy of the word, part of which it represents. Both parts of the Mass – Liturgy of the Word and the Liturgy of the Eucharist – are closely related. The priest holding the Eucharist is the celebrant, both when he “breaks the bread for us”, and when “explains to us the Scriptures” (Eucharistic Prayer V). Preacher is therefore celebrant homily preached by him. The fact that the homily is an integral part of the liturgical celebration, related to the legal requirements according to which there is a duty of preaching the homily at all Masses with a congregation on Sundays and holidays. Since Sunday homily is obligatory (weekdays only recommended), it means that it is an essential element of the tour, celebrating the Christian Sunday. Sunday Eucharistic gathering is at the table of brotherhood word and the Eucharistic bread. The homily is part of the banquet feast of words and should be. It is “the food necessary to sustain the Christian life” (IGMR 65), because nothing festive meal “should be” a faithful celebrates the living presence of the risen Lord. Feeding the bread of the word for them is just as important and necessary as the reception of the Body of Christ. At the end of the article is given, what is the celebration of the homily, which ultimately can be divided into the following formula: preaching to celebrate, celebrating proclaim – in fact the liturgy and the preaching is (all), the liturgy is preaching.

3

Slavení paschy v církvi starověku

100%

Kunetka F.

Studia theologica

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2016

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tom 2

23-57

EN

In the first part of this study, which offers several looks at the form of celebrating the Christian Pascha in the time before the Nicene Council, a concise commentary on selected texts from this period is presented. These texts are: the apocryphal writing Epistula apostolorum, the homily For the Feast of the Holy Pascha (the socalled PseudoHippolytus), and the Syrian writing Didascalia apostolorum. The following chapter deals with problems of the controversy over celebrating Easter which are mentioned by Eusebius of Caesarea in his work Historia ecclesiastica. In the following third part, certain historical and theological aspects are discussed: the mutual relationship between Judaism and Early Christianity; the reinterpretation of the elements of the Jewish Pascha by means of a typological exposition; the emergence and the content of the Feast of Pentecost.

4

«Песнопения Божественной Литургии» Порфирия Демуцкого для смешанного хора: жанровые и стилистические особенности

100%

Marushchak M.

Path of Science

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2018

|

tom 4

|

nr 8

4001-4008

RU

В статье исследованы жанрово-стилевые особенности произведения «Песнопения Божественной Литургии, приспособленные для сельских хоров П. Демуцким» В работе проанализированы музыкальный и вербальный материал, а также структура произведения. В процессе анализа установлено, что в Литургии использованы авторские композиции П. Демуцкого, его гармонизации обиходных мелодий, церковных напевов, напевов записанных с голоса, с пометкой «из старых нот» и без указания источника. Доказано, что произведение является ярким образцом украинской духовной музыки начала ХХ в. и демонстрирует авторское (П. Демуцким) видение жанра в преломлении через фольклорный опыт, что является показательной тенденцией музыкальной культуры того периода времени.

EN

The article studies the genre and style features of the work “The Chants of the Divine Liturgy adapted for rural choirs by P. Demutskiy”. The paper analyzes the musical and verbal material as well as the structure of the work. In the process of analysis it has been established that in the Liturgy the author’s compositions by P. Demutskiy, his harmonization of everyday melodies, church tunes, melodies recorded from voice, marked “from old notes” and without indicating the source, were used. It is proved that the work is a vivid example of the Ukrainian spiritual music of the beginning of the 20th century and demonstrates the author’s (P. Demutskiy) vision of the genre in refraction through folkloric experience, which is an indicative trend of the musical culture of that period of time.

5

Niekoľko postrehov k liturgickej „reforme“ Jozafáta Kunceviča

100%

Marinčák Š.

Studia theologica

|

2016

|

tom 1

33-41

EN

The Archbishop of Polotsk Josaphat Kuncevič supposedly supervised over the editorial work on the liturgicon published in Vilnius in 1617, although the references suggesting this do not appear very persuasive. Such a reference, however, cannot be neglected and a survey of the sources is consequently necessary. The present paper demonstrates the extent of Josaphat’s reforming efforts in the liturgical ritual, based on three documents of his authorship, the Catechismus, the Regulae, and the Constitutiones. The liturgicon Vilnius of 1617 has also been examined. A comparison of Jospahat’s intentions published in his documents with the liturgicon Vilnius 1617 supposedly co-edited by him, resulted in the following conclusions: 1) Josphat’s intention was not to reform any liturgical ritual; the opposite is true – he was interested in maintaining the rite untouched and pure in its form; 2) It is impossible to prove that Josaphat was or was not co-editor of the liturgicon Vilnius of 1617; 3) If he was a co-editor, the rubrics of the liturgicon are too austere to prove Josaphat’s ideas to be included in it (with an exception of one).

6

Obrad Prothesis liturgie Sv. Jána Chryzostoma vo vybraných slovanských tlačených liturgikonoch 16. a 17. storočia

100%

Marinčák Š.

Studia theologica

|

2017

|

tom 3

99-131

EN

After the appearance of the very first Slavonic printed liturgicon in Venice in 1519 containing the Eucharistic formulary, only a few independent editions in several cultural centres were edited until the edition by the Metropolitan Peter Mohyla issued in Kiev in 1629. As a close examination has shown, these editions, although sharing a multitude of common features, do not bear any closer relation, or show any dependence among themselves. They instead seem to be monuments of a particular local tradition, conserving usages of a particular ecclesiastical unit of time. As such, their examination is an inevitable prerequisite for further research in the history of Slavonic liturgical formulary and its development within a Slavonic cultural milieu.

7

Odnowa duszpasterstwa młodych w świetle adhortacji apostolskiej św. Jana Pawła II „Ecclesia in Europa”

88%

Wysocki J.

Studia Elbląskie

|

2015

|

tom 16

173-191

EN

In in-depth pastoral reflection, the author proposes a novel model of pastoral care for young people, drawing on his own experience and studies of the "Light-Life" movement. In the reflection and analysis of pastoral problems, he also refers to the teaching of John Paul II presented in the apostolic letter "Ecclesia in Europa". The aim of this article is to point out the necessary measures that would help in the development of suitable local conditions in the parish. In the space created, community (youth groups) could gather to make the effort of Christian formation. Both biblical and liturgical preparation for prayer is particularly important. In terms of personal formation, it should act as an introduction to the spiritual and sacramental life. As a special practice, the author suggests regular celebrations of Mass, penitential devotions and fulfilment of the commandment to love one's neighbour. Very helpful in organising the proposed model are the experiences and successes of the Polish scout movement.

8

“Ὁ Χριστὸς, μυστικῶς ἱερουργούμενος ἐν ταῖς ἁγίαις σκηναῖς” – Fr. Dumitru Staniloae and the Rediscovering and Reinterpreting St. Cyril of Alexandria’s Teaching About the State of Perpetual Sacrifice of Jesus Christ

88%

Streza C. I.

Review of Ecumenical Studies Sibiu

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2016

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tom 8

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nr 1

100-122

EN

Father Dumitru Staniloae’s complex and integral vision on the Holy Liturgy comprises all the dimensions of life in the church; it constitutes the object of this study, which intends to re-interpret, systematize, and evaluate the teaching of St. Cyril of Alexandria concerning the importance of the Eucharistic Synaxis in the life of the Church. The Eucharistic celebration is only the visible dimension of the eternal Liturgy of love within the Holy Trinity, whose Altar, Oblation and High Priest is Jesus Christ, the slain Lamb, who lives in a state of permanent sacrifice, who was incarnate, who died and arose again, and sent His Holy Spirit in the Church, so as to radiate among those who open up to Him in faith, and thus saturate them with the dynamism of His own surrender to the Father.

9

Liturgia źródłem młodości Kościoła

75%

Rybicki A.

Roczniki Teologiczne

|

2018

|

tom 65

|

nr 5: Teologia duchowości

37-50

EN

The article focuses on the liturgy as an aspect of the Church's life, which is the constant source of Her youth. The first part points at the liturgical renewal in the twentieth century, because it has given rise to the renewal of the Church in other areas of its life. The second part shows the trinitarian roots of the liturgy and the role of the Holy Trinity in maintaining the Church's constant youth. Finally, the last part of the article reveals an individualistic aspect of the liturgy, because the youth of the Church manifests itself in the youth of each of its members participating in the liturgy.

PL

Artykuł poświęcony jest liturgii jako aspektowi życia Kościoła, który jest nieustannym źródłem jego młodości. Pierwsza część dotyczy odnowy liturgicznej w XX wieku, ponieważ to ona stała się początkiem odnowy Kościoła w jego innych sferach życia. Część druga ukazuje trynitarne zakorzenienie liturgii i rolę działania Trójcy Świętej w celu utrzymywania nieustannej młodości Kościoła. Część trzecia ukazuje indywidualistyczny aspekt liturgii, ponieważ młodość Kościoła polega i objawia się w młodości każdego z jego członków uczestniczących w liturgii.

10

Česká liturgika 19. století na stránkách ČKD

75%

Kopeček P.

Studia theologica

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2014

|

tom 4

168-181

EN

Based on a study of liturgical articles in the Journal of the Catholic Clergy (Časopis katolického duchovenstva), I point out the concept of the liturgy in the Czech environment and the formation of the liturgy. I introduce certain important Czech figures who were engaged in the liturgy and who are worthy of our attention.

11

Participatio actuosa w liturgii przed Soborem Watykańskim II i po nim. Zarys problematyki

75%

Żądło A.

Studia Pastoralne

|

2016

|

tom 12

15-35

EN

The above titled article is dedicated to one of the most important issues to which the second Vatican Council devoted its attention and work. It is in it namely the issue of the participation of the faithful in liturgical celebrations. Among the council’s descriptions of that participation are such adjectives as conscious, fruitful, full, communal, pious and easy. Most often, however, as many as fourteen times, the council states that participation (participatio) of all in the liturgy, it should be „active” (actuosa). The form of the liturgy with the active involvement of all participants originates from earliest Christianity. Over time, the situation in this field, as in many other areas of life and the Church’s missionary commitment, have become increasingly hampered by prejudice, until finally, under the influence of various factors (such as the process of the clericalization of the liturgy, the absolute use of the Latin language, assigning Gregorian chant to the liturgy, et al.) was brought to an almost complete collapse, meaning the disappearance of the participation of the faithful in the liturgy. What was called for, was not a liturgical movement, which over nearly 100 years (from the mid-nineteenth to mid-twentieth century) prepared fertile ground for a return to the source – which in the case of the liturgy means a return to the performance of the liturgy as a dialogue and the active participation of all, and not only of the clergy and select liturgical ministers. Certainly much in this matter remains to be done, however, inspired by Vatican II, liturgical reform has already put firmly in motion the process of a mature understanding of the parish community liturgical celebrations, as well as a competent engagement in them, by participating in the course of relevant activities, ministries, and engaging in liturgical singing.

12

Liturgie a farnost při různých formách nedělního slavení

75%

Kopeček P.

Studia theologica

|

2020

|

tom 2

49-72

EN

Both the liturgical and the magisterial sources demonstrate that the local community – the parish which is the subject of the liturgy – takes precedence over personal participation in the Sunday Mass. It is important to reconsider this thoroughly. The life of the Church is shaped by the responsibility of its members, so local communities should be encouraged to gather every Sunday to celebrate the liturgy. The personal attitudes of individual believers should reflect more on the importance of the Sunday gathering of the local community, even if the Eucharist is not celebrated.

13

Moravské pramene prvého slovenského katolíckeho kancionála Cantus Catholici (1655) a jeho spevy ordinária

75%

Dufka V.

Studia theologica

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2017

|

tom 3

133-146

EN

Cantus Catholici, published in 1655 in Levoča, is the first printed Catholic hymnal in Slovak, used in the liturgy and in the catechesis. The editor was the Jesuit and missionary Benedikt Szölösy SJ. The hymnal contains 294 chants; 227 of them are in the Slovak language, 66 in Latin and one song uses both languages. This hymnal is an important source for the contemporary hymnal. The first goal of this article is to demonstrate a link between Moravian and Slovak musical and liturgical traditions. This link is documented by the sources of the Slovak hymnal. There are two main Moravian sources of the Cantus Catholici: the hymnal of Jan Rozenplut from 1601 and the hymnal of Jiří Hlohovský from 1622. Both hymnals were published in Olomouc. The second objective of this study is to describe the Slovak chants of Cantus Catholici used for the ordinary of the mass. Although the Counsel of Trent confirmed primacy of Latin in the liturgy, the Slovak chants used in the liturgy in the seventeenth century are documented in the Cantus Catholici (1655) and in the Cantionale Rituale (1681).

14

Příspěvek rituálních studií k uchopení liturgického úkonu jako rituálního aktu

75%

Vlčková M.

Studia theologica

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2016

|

tom 4

19-32

EN

Embodiment has become the central topic of ritual studies. Over recent decades a great deal has changed in the comprehension of ritual, its nature and the main characteristics. This knowledge can become of benefit for liturgy research. Interpreting of ritual is based on an understanding of physical acts, gestures and attitudes. We also find both dimensions expressed in liturgy by the term attitudes – physical and mental, as well as the occurrences of a deep embodiment of attitudes in liturgy. Most signification in liturgy takes place in something other than a verbal way. Nonverbal communication is not often dealt with, however, reflected in the liturgy science. The text aims at an analysis of certain approaches, which help in an understanding of the nature of a liturgical act, which is always essentially a ritual act.

15

Relacja teologii i liturgii w ujęciu teologii liturgicznej szkoły rzymskiej

75%

Migut B.

Seminare. Poszukiwania naukowe

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2009

|

tom 26

23-35

EN

An interesting proposal of solving the problem of relationship between theology and liturgy was put forward by the Roman school of liturgical theology comprising a group of theologians working mainly at Pontificio Ateneo San Anselmo, and more recently, mainly at Università Pontificia Salesiana over the time period directly preceding the Second Vatican Counsil up to now. The main founder of the Roman school of liturgical theology was Cipriano Vagaggini OSBCam (1909-1999). The second prominent personage was Salvatore Marsili OSB (1910-1983). The third theologian of this environment was Achille Maria Triacca SDB (1935-2002). The Roman school of liturgical theology also included Burkhart Neunheuser OSB (1903-2003); Adrian M. Nocent OSB (1913-1996), Matias Augé CMF, Domenico Sartore CSJ (1936-2006), and contemporarily the leading position belongs to Manlio Sodi SDB. Vagaggini understood liturgical theology as a type of systematic theology which, on one hand, describes liturgy and tries to comprehend it, and on the other hand, shows how the truths of faith live in various forms of liturgical celebration. For Marsili, liturgical theology was theology living in liturgy, moreover, he mostly equals these two concepts. This causes that liturgical theology becomes a type of mystical experience, as understood by Casel, which means contemplation of mystery in its actualization. The third of the mentioned theologians – Triacca made an effort to creatively harmonize earlier conceptions and then gave it an original shape. He started with the assumption that liturgy cannot be reduced solely to celebration (Actio), and its understanding should take into account everything that is present in in celebration which is the mystery of the Christian faith (Mysterium) and the Christian life (Vita). Theology cannot be an exclusive domain of researchers because it first comes from God, so it grows from experience of God. Liturgical theology in its strict sense can be analyzed on two levels. First and most important, it is a Christian experience which occurs in liturgical celebration. In this sense, one can often have impression that liturgical theology is something non-communicable and consists in the participant’s internal experience and reflection (contemplation). In this way, liturgical theology seems to be identified with the very conscious participation in celebration. The level of scientific reflection is the second level of analysis of liturgical theology. On this level numerous methodological attempts may be noticed but, eventually, most issues remain open and are challenges for further research. Practically, liturgical theology becomes theology from theologically interpreted liturgical celebration, especially from euchology.

16

Non-verbal Communication and Communicative Understanding of the Liturgy and Liturgical Signs in the Light of Charles Sanders Peirce’s Theory of Signs

71%

Krajnc S. , Gerjolj S.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2014

|

tom 4

|

nr 1

PL

The human person as a “triadic” creature needs ritual at all three levels − physical, psychological and spiritual − of his or her being. At the physical level, ritual serves as support for a healthier life-style. At the psychological level, ritual regulates intrapersonal and interpersonal communicatio. At the level of spirituality, it places him or her in the context of transcendence and “recent aims” and both individually and communally gives meaning to human life. Therefore, the author of the paper first This paper starts by considering the human person as a ritual creature that already with his body requires certain ritual acts and various forms of nonverbal communication. In the central part of the discussion, the author focuses on Peirce’s theory of signs and presents it as one model suitable for understanding and explaining liturgical signs. This is an interesting understanding of religious signs, which encourages an interpretative relationship between the human person and the liturgy, its signs and contents.

17

Celebracja liturgiczna po Soborze Watykańskim II

71%

Szczepaniec S.

Ruch Biblijny i Liturgiczny

|

2008

|

tom 61

|

nr 3

PL

This article attempts to approach the shape of the liturgy after the Second Vatican Council from the perspective of communio. The author presents various elements of the contemporary liturgical celebrations which help to experience the liturgy in a deeper way. He speaks about the altar, the priest, the active engagement of the participating community and also about other details of the celebration, owing to which the faithful can be united in the salvific mystery provided by God in the liturgy.

18

Wawelskie ceremoniały wielkoczwartkowe z XVI wieku

71%

Fedorowicz S.

Ruch Biblijny i Liturgiczny

|

2010

|

tom 63

|

nr 1

EN

The two liturgical codexes of the first half of the 16th century, preserved in the cathedral archives in Krakow and presented above, are nearly identical in their contents. They both refer to the same Maundy Thursday episcopal celebration, for which they contain identical formulas. The more essential difference lies only in the amount of rubrics, which when set together, don’t reveal any discrepancies in celebrating particular rites. However the books differ almost in everything as far as their external appearance is concerned, that is: their size, cover, edition, „breaking text”, writing and decoration. Owing to the great number of peculiar rubricistic information both ceremonials constitute a precious source for reconstructing the Maundy Thursday liturgy of the past, which apart from the Mass of the Last Supper contained the rites of blessing of the oil of the sick, the oil of catechumens and the chrism.

19

Liturgia w katechezie

71%

Kołodziej M.

Ruch Biblijny i Liturgiczny

|

2014

|

tom 67

|

nr 3

EN

The search for the answer of the following question is still actual: How to teach pupils religion in order to bring them to the proper participation in liturgy? To fulfil this assignment means to feed the catechised with the word and grace of God. Both the liturgy and catechesis are in their own ways a space for preaching the word of God and experiencing the grace of God. There are close correlations between liturgy and catechesis. Liturgy needs catechesis and catechesis needs liturgy. The Eucharist should be presented in catechesis in an encouraging way to bring the young people to the Holy Mass. Carrying out this assignment should be based on the wisdom of the Church: “Regulation of the sacred liturgy depends solely on the authority of the Church […] Therefore no other person, even if he be a priest, may add, remove, or change anything in the liturgy on his own authority” (Sacrosanctum Concilium, 22, 1–3). Those recommendations are also applicable in preparing the catechised to the sacraments in particular: First Communion, confirmation and confession. However, if the assignment of bringing the catechised to a mature participation in the liturgy is to be fully achieved the catechists should be taken in care as well. They transfer the teaching of Christ and should have proper traits. “For the noblest human and Christian attributes guarantee more fruitful catechesis than any elaborated methods” (Dyrektorium ogólne o katechizacji, 71).

PL

Ciągle aktualne jest poszukiwanie odpowiedzi na pytanie: Jak uczyć uczniów religii, aby doprowadzić ich do odpowiedniego udziału w liturgii? Aby wypełnić to zadanie, należy katechizowanych nakarmić słowem Bożym i łaską Boga. Przestrzenią głoszenia słowa Bożego i obdarzania łaską Boga jest zarówno katecheza, jak i liturgia – każda z nich, we właściwym sobie zakresie. Pomiędzy liturgią a katechezą zachodzą wzajemne relacje. Liturgia domaga się katechezy, a katecheza domaga się liturgii. Aby młodych ludzi poprzez katechezę skutecznie przybliżyć do Mszy świętej, należy ukazywać im Eucharystię w sposób zachęcający. W realizacji tego zadania należy kierować się mądrością Kościoła: „Prawo kierowania sprawami liturgii należy wyłącznie do władzy kościelnej […] Dlatego nikomu innemu, chociażby nawet był kapłanem, nie wolno na własną rękę niczego dodawać, ujmować lub zmieniać w liturgii” (konst. Sacrosanctum Concilium, 22, § 1–3). Te wskazania mają swoje zastosowanie zwłaszcza w przygotowaniu katechizowanych do sakramentów: pierwszej Komunii świętej, bierzmowania i spowiedzi świętej. Jednak, aby został w pełni osiągnięty cel doprowadzenia katechizowanych do dojrzałego udziału w liturgii, należy zadbać także o formację katechetów. Oni jako przekaziciele nauki Chrystusa, powinni odznaczać się odpowiednimi cechami. „Najszlachetniejsze bowiem przymioty ludzkie i chrześcijańskie katechety bardziej gwarantują owocność katechezy aniżeli wyszukane metody” (Dyrektorium ogólne o katechizacji, 71).

20

Ksiądz Eugeniusz Gruberski (1870–1923) – reformator muzyki kościelnej w diecezji płockiej

63%

Wiśniewski P. , Karcz B. , Tyrała R. , Zając A. , Delimat W. , Janicki J. J. , Malik J. , Sterczewska L. , UPJPII i. , Pasek W. , Karcz B. , Malik J. , Sterczewska L. , UPJPII i. , Pasek W.

Pro Musica Sacra

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2015

|

tom 13

EN

The Rev. E. Gruberski is one of the best known and highly valued reformers of Church music in the diocese of Płock in the period of the Cecilian renewal. The times in which he lived and worked required a fundamental reform of the liturgy and Church music. Numerous abuses in this area distorted liturgical ceremonies and lead to their secularization. The present study looks at various activities of the man, who after receiving an excellent education and gaining experience in Ratyzbona, immediately undertook various activities which aimed at the rebirth of sacred music in the spirit of the Cecilian movement. He proposed many practical solutions which he believed were essential for the recovery of the liturgical music in and outside the diocese of Płock. He called for, among others, professional training of organists, founding organists’ schools and cathedral choirs, maintaining the Gregorian chant and popularizing good sacred music. He managed to implement many of these recommendations, apart from temporal resistance and failures. Undoubtedly, he can be regarded as one of the classic representatives of the Cecilian movement in Poland.

PL

Ksiądz Eugeniusz Gruberski jest jednym z najbardziej znanych i cenionych reformatorów z okresu cecyliańskiego ruchu odnowy muzyki kościelnej w diecezji płockiej. Czasy, w których żył, wymagały fundamentalnej reform liturgii i muzyki kościelnej. Liczne nadużycia w tej dziedzinie zniekształcały celebracje liturgiczne i doprowadzały do ich sekularyzowania. Niniejsze opracowanie jest przeglądem rozlicznych działań człowieka, który po otrzymaniu doskonałej edukacji i zdobyciu doświadczenia w Ratyzbonie podjął natychmiastowe i różnorodne aktywności mające na celu odrodzenie muzyki sakralnej w duchu idei cecyliańskich. Zaproponował wiele praktycznych rozwiązań, jego zdaniem esencjalnych dla odnowienia muzyki koscielnej w diecezji płockiej i poza nią. Wzywał między innymi do kształcenia zawodowego organistów, założył szkołę organistowską i chór katedralny, popularyzował chorał gregoriański i dobre wykonawstwo muzyki sakralnej. Mimo tymczasowych niepowodzeń Gruberski zdołał wdrożyć wiele z tych zaleceń. Niewątpliwie może być on uważany za jednego z klasycznych przedstawicieli ruchu cecyliańskiego w Polsce.