Roczniki Historii Kościoła

Stały URI zbioruhttps://theo-logos.pl/handle/123456789/12790

Roczniki Historii Kościoła były kontynuacją „Roczników Teologicznych” zeszyt 4: Historia Kościoła, wydawanych od roku 1949 przez Towarzystwo Naukowe KUL (pierwotny tytuł „Roczniki Teologiczno-Kanoniczne” – do roku 1990). Ukazywały się w latach 2009-2013, obecnie ponownie stanowią zeszyt 4 „Roczników Teologicznych”.

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    Wizytacja parafii Koprzywnica w 1782 roku
    Moskal, Tomasz (Towarzystwo Naukowe KUL, 2009)
    Koprzywnica, a parish in the Sandomierz Diocese. In the Middle Ages it was owned by the Bogoria family. About 1185 Mikołaj Bogoria granted it to the Cistercian monastery founded on the territory of the town. In the 12th century also the All Saints parish church was built. The Cistercian fathers had the right of patronage over this church. In the medieval documents there are also mentions about the existence of the St Leonard pastorate. It was probably founded after 1185 and abolished in 1527 or 1529. Moreover, in Koprzywnica the Holy Spirit hospital church existed that was built before 1473. The inspection of the Koprzywnica parish took place on 1 June 1782. The source basis of the article was taken from the Inspection Book kept in the Seminary Library in Sandomierz, call number I 1476. The inspection was carried out by Rev. Stanisław Ptaszyński, born in 1755 and ordained in 1778, a Liwa canon and from 1780 the Nowy Korczyn provost. The text includes a description of the parish church and its furniture, the financial status of the parish, the clergy taking part in the pastorate and the directives resulting from the inspection. The publication shows the way a parish near Sandomierz functioned at the end of the 18th century.
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    Misyjny szlak Apostoła Pomorza
    Wejman, Grzegorz (Towarzystwo Naukowe KUL, 2009)
    On 24 September 1972 the Primate of Poland, Cardinal Stefan Wyszyński issued a decree, in which he established Otto of Bamberg the second patron of the Szczecin-Kamień Diocese. 15 years later, on 11 June 1987, in Szczecin, Pope John Paul II asked for deep worship of the Bamberg Bishop Otto whose relics rest in the basilica in that city. Despite the stormy political and religious history of those lands on the Oder and the Baltic Sea the cult of St Otto still remains, and today it is even becoming more intensive. The figure of the bishop-missionary is still interesting for historians. The present article shows the mission trail of the Apostle of Pomerania. He made two evangelizing expeditions to West Pomerania: the first one from May 1124 to March 1125, and the second one from 19 April to 20 December 1128. To be sure, a bit of luck, and first of all the extraordinary qualities of his character, like mild temper and ability to win people’s favor along with the faith that the cause is a good one, ensured a happy end for the mission – Otto’s greatest achievement. Altogether he established 14 churches in 12 places. During the first mission he christened over 22 thousand Pomeranians. The result of his indefatigable missionary work was the Pomeranian Bishopric in Wolin; it was established by Pope Innocent II on 14 October 1140.
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    Rzeszowsko-Tyczyńskie Bractwo Kapłańskie pod patronatem Ducha Świętego i Maryi Panny od XV do XVIII stulecia
    Borcz, Henryk (Towarzystwo Naukowe KUL, 2009)
    An extremely important role in maintaining the clergy’s high religious-moral level in the Church in the West was played by brotherhoods of priests (fraternitates presbyterorum) that were established starting from the 9th century. Their aim was a continuous formation of their members, mutual spiritual and material aid, and praying for the dead confreres. From Gaul, where they were first established (Reims), they soon spread to the neighboring countries, among others to Germany, Italy and Spain. They reached Poland in the 13th century becoming one of the important factors of reformation of the clergy. In the Przemyśl Diocese of the Latin rite (established about the middle of the 14th century) brotherhoods open to the clergy (and also lay people, according to the so-called filadelfia principle) appeared in the first half of the 15th century, and by the end of the 17th century they spread to its whole territory. As the first one the Holy Spirit and the Virgin Mary Rzeszów-Tyczyn Brotherhood of Priests (Fraternitas Sacerdotalis in ecclesiis et districtibus Rzeszoviensi et Tyczynensi), that the author discusses here, was established. First it was active in the Rzeszów and Tyczyn regions, and from the end of the 16th century within the Rzeszów Decanate. It was a grass-roots initiative of a group of clergymen, and then it was officially approved of by the Przemyśl Bishop Maciej in 1419. Its statute described the structure of the brotherhood, defined its aims, means of work and the disciplinary issues. It devoted quite a lot of attention to the questions connected with the ultimate matters, like preparation for death, funeral, aid for the soul of the dead one, and so on. Indulgence privileges were supposed to encourage the members to diligently take part in the meetings and celebrations of the brotherhood that took place periodically. A great role in the life of the Brotherhood was played by sessions convened initially once every three months, and then twice a year, that were usually attended by all its members as well as its lay sympathizers. The sessions took place in Tyczyn and Rzeszów, alternately. The devotion during a session had a set order: first the mourning office was sung and the Holy Mass was celebrated with a procession and with stations for the late brothers, next a solemn Holy Mass was said about the Holy Spirit, with the exposition of the Sacrament and the procession and a sermon. After the devotion a debate was held with a scrutiny concerning the life of the confreres, and in the later period also concerning the state of their churches. Also the more difficult cases of moral theology were discussed. When all the items on the agenda had been discussed the confreres went to a meal, in which only priests could participate. Some of the most important aims of the Brotherhood was the promotion of the cult of God, ensuring profuse spiritual gifts to the living brothers, and prayer aid to those, who had already passed away. In the current of this type of actions (collective as well as individual) various religious funds were contained (the first one in 1492), including altar prebends (the first one in 1639). In consequence in the middle of the 18th century the Brotherhood had the right of patronage over four altar prebends. The Rzeszów Brotherhood was quite active practically throughout the 17th century, however, in the next century its deep crisis was revealed, which was caused to a considerable degree by external factors. It also affected the other priest communities in the diocese, which had an adverse influence on the formative work among the clergy. Brotherhoods were revived in the diocese by the zealous Przemyśl priest, Bishop W. H. Sierakowski (1742-1760). After an in-depth examination of the situation, on 5 May 1760 in Brzozów he issued a directive to all the brotherhoods in the diocese, in which he described in detail the reforms that were to be effected. Introduction of a uniform and to some degree centralized structure of the brotherhood in the diocese was an important novelty; it was adjusted to its new territorial structure introduced in 1751 (3 archdeaconates). Instead of about a dozen small, independent brotherhoods existing in particular deaconates, the Bishop organized three big ones, each of which was to function in one of the archdeaconates. Each one was to be headed by the provost elected for life. At the same time Bishop Sierakowski ordered all the brotherhoods to keep to the reformed statute of the Sanok-Krosno Brotherhood. The reform of 1760, although it was not fully implemented (the new structure based on the network of archdeaconates was not accepted), gave a new impulse to the work of all priest brotherhoods in the Przemyśl Diocese (including the Rzeszów-Tyczyn one), which is confirmed by the preserved official reports dating back to that time. It should be stressed that the reform introduced by Bishop W. H. Sierakowski gave sound foundations for further fruitful work of priest brotherhoods in the diocese for a long time. However, their fate was unexpectedly decided by external factors. In consequence of the first partition of Poland in 1772 the Przemyśl Diocese was annexed by Austria that soon abolished the system existing in Poland and introduced its own in its place. All former institutions of the Polish Republic that were incompatible with the vision of an „enlightened state” ruled in an absolutist way were abolished. Also the Catholic Church was subjected to utter control as well as to numerous restrictions and transformations that were supposed to make it completely subject to the state and make it an obedient tool for the lay authorities. These actions, presented as a „reform of the Church”, were taken in the name of the political-ecclesial system obtaining in Austria at that time that was called „Josephinism”. Ruthless and consistent interference of the lay authorities into the life of the Church in a few years led to liquidation of many Church institutions that played a great role in the religious life of the community of the faithful. Also all religious brotherhoods were the aim of a furious attack, including the ones to which priests belonged, whose profile did not correspond with the vision of the „enlightened state”. They were abolished by the Austrian authorities on 22 May 1783, and in their place the court decree of 9 August 1783 established the „Association for Active Love of the Neighbor” that was subjected to the control of the state. These actions also meant the end of the Rzeszów-Tyczyn Brotherhood of Priests, deserved in the field of forming and sanctifying numerous generations of priests as well as of lay people.
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    „Demokracja ludowa” w powiecie wolsztyńskim w latach 1945-1947. Wybrane struktury władzy i reakcje społeczne
    Zając, Paweł (Towarzystwo Naukowe KUL, 2009)
    Consolidation of the Communists’ position in Poland in the years 1945-1947 followed from the international situation at the final stage of World War II. The Communist authority, paradoxically called “people’s democracy”, was imposed on Poland against the people’s will. In the present article two realities are compared. The first one is the systematic formation of new authority structures, and the second one are hopes for the possibility of complete sovereignty of the country liberated from the German occupation expressed by representatives of various social groups – farmers, craftsmen, teachers, the clergy. The security organs and the civil administration diligently noted all manifestations of independent thinking in order to eliminate them or to control them according to their own plans, by way of spreading propaganda or intimidating people. The chronological and territorial perspective of the article is narrow – the Wolsztyn District in the years 1945-1947. Still it allows the author to illustrate well enough the situation in Poland after the war – the situation of gradually destroying people’s freedom of conscience in the name of the “people’s democracy” that was being built. Although the article does not focus on the attitude and activities undertaken by the clergy, it should be remembered that independent attitude was usually inspired by the Catholic formation of the conscience.
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    Historyczne tło konfliktu polskiego duchowieństwa i świeckich w wieku XVI. Na podstawie „Rozmów Dworzanina z Mnichem” Marcina Kromera
    Bruździński, Andrzej (Towarzystwo Naukowe KUL, 2009)
    The Krakow canon, Rev. Marcin Kromer (1512-1589) in the years 1551-1554 wrote a book entitled „Conversations Between a Courtier and a Monk”. The work is a credible report of the historical struggle between the clergy and the noblemen for the future form of the Church in Poland, as well as of the Polish state. Struggles on the religious field overlapped the earlier animosities between the clergy on the one hand and the noblemen and courtiers on the other; animosities that had different sources. The author of the discussed text was convinced about the revealed, indisputable and indivisible truth deposited in the Catholic Church, and he tried to give the readers intelligible arguments. In the present article only the social-political controversies are selected from the web of various charges and accusations brought by the two social classes. The clergy charged the noblemen with physical violence and abuses, abolishing monasteries and parishes, destroying holy pictures and figures of saints. Kromer reproached the noblemen about imitating foreign novelties and about uncritical admiration and acceptance of anything that came from the West. He blamed them for oppressing the lower classes, extravagance and wasting their estates, for drunkenness, living beyond their means, brawling and effeminacy. He upbraided them for not thinking about their country and opposition to the king’s strong authority. In turn, the noblemen reproached the clergy for leading a life that was far from the ideals of Gospel. One of the alleged faults was not practicing celibacy. Another charge was a lack of priestly zeal and making the wrong use of church preferments. Canon Kromer’s work was a realization of the recommendation given by the Krakow cathedral Chapter about offering a decided opposition to anti-Church movements and ones connected with the Reformation. It also became part of the reform of the Church carried out in Poland according to the directive of the Trent Council. Also, Kromer’s work is a magnificent specimen of Polish culture of the 16th century.
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    Misje salezjańskie w latach 1875-1995
    Pietrzykowski, Jan (Towarzystwo Naukowe KUL, 2009)
    Saint John Bosco founded The Society of Saint Francis de Sales in 1859 in Turin, whose Constitutions were finally accepted by The Holy See on 3rd April 1874. The first group of Salesian missionaries left for Argentine on 11th November 1875. For a start they began working among the Italian emigrants, and then initiated evangelization of the local inhabitants. After the first expedition, Salesians made their way to other countries of South and Middle America. The Vatican Congregation of Faith recommended Salesians to take over further work in some Apostolic Prefectures and vicarages. Due to lack of Salesian personnel, Salesian missions in India started in 1905, and the year after in China as well. During the first Salesian mission expedition to China, two Salesian priest were killed by bandits on 2nd March 1930: Bishop Aloysius Versiglia and Father Callistus Caravario; who were canonized on 1st October 2000. The first Salesians were sent to Australia in 1922. First Salesian establishments for educating the young in Africa were opened in the year 1891. In fact, they were meant for the European citizens but later also for the African people. After the pilgrimage of the pope John Paul II onto the African continent in 1980, Salesians went ahead with the project called „Project Africa”.
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    Eschatologiczna nagroda w pismach św. Cypriana
    Wysocki, Marcin (Towarzystwo Naukowe KUL, 2009)
    A special period in the life of the Church, the time of persecutions, that happened at the break of the 2nd century, not only gave numerous testimonies of martyrdom, but also brought development of theological thought, especially the theology of martyrdom and eschatology. The present article aims at showing the teaching on eschatological reward in the writings of one of the most brilliant figures of that period – St Cyprian, the bishop of Carthage (†258). In his writings St Cyprian, touching upon eschatology especially emphasized the future reward for the faithful, and he showed the splendor of the reward by the wealth of terms he used, among which agonistic and military terminology occurs most frequently. The Bishop of Carthage drew the reader’s attention to the fact that although this reward may be attained by all the faithful, there is a gradation of the future reward depending on the services; he mentioned martyrdom for faith in the first place among them.
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    Rewolta podatkowa w Antiochii (387) w świetle przekazów Libaniusza i Jana Chryzostoma. Retoryka i fakty historyczne
    Szczur, Piotr (Towarzystwo Naukowe KUL, 2009)
    The present article discusses the revolt that broke out in Antioch in 387 because Emperor Theodosius the Great announced imposition of new taxes that were a considerable burden for all the citizens of Antioch. First, on the basis of John Chrysostom’s homilies belonging to the series Ad populum Antiochenum and Libanius’ speeches (especially Speech XIX) the course of events is presented. Then the arguments are presented that were used by the two authors when they tried to reconcile Theodosius and Antioch. The speakers showed that the people of Antioch are not solely responsible for the riots and that is why they should not be punished for insulting the emperor’s statues. They ardently put the blame for the rebellion on the traditional rhetoric „scapegoats” and they tried to convince the Emperor that he should show his forgiveness by restoring the signs of his patronage, like the emperor’s statues, baths, the hippodrome, theaters and the municipal status. Finally they laid responsibility on the „demon” – a supernatural power that could not fall under the competence of courts of justice. Analysis of Libanius’ speeches and John Chrysostom’s homilies as historical sources for research on the revolt of 387 is justified, despite their rhetoric nature. On the other hand, examining the misty subtexts found in those texts in the hope of identification of a particular individual or group responsible for instigating the rebellion becomes futile.
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    Ciało zmartwychwstałe w nauczaniu Ojców Apostolskich i św. Justyna
    Szram, Mariusz (Towarzystwo Naukowe KUL, 2009)
    The article presents the teaching about the resurrected body in the 2nd century A. D. (Apostolic Fathers, Justin, Pseudo-Justin), up to the moment of the appearance of the first treatises devoted exclusively to resurrection; they were written by Athenagoras, Tertulian or Origen at the break of the 2nd century. On the basis of analysis of source texts the author puts forth the following theses: 1. The conviction about Christ’s resurrection was transmitted as one of the main truths of faith that prophesized raising of the dead, although the argument also appeared that referred to the Incarnation of Logos as the event giving the human body exceptional dignity, as well as stressed the role of God the Father as the Author of the new creature in the ultimate times. 2. Universality of resurrection as an act preceding the last judgment did not raise doubts in the authors of that period; however, they stressed rather the theological meaning and the salutary context of resurrection – that is, they understood it in the strict sense as the fact that just people will gain a new life in its fullness. 3. In some authors, especially in St Justin, the millenary context can be seen, suggesting the existence of resurrection for the just, who will live in a thousand-year kingdom that will still be an earthly, but already renewed one; this resurrection will be supplemented by the fact that people will gain new features, proper for eternal life, which can be received only after bringing back to life all the remaining people deserving eternal punishment in ultimate times. 4. In the discussed period spiritual understanding of resurrection was important. It was believed that in fact it begins with the baptism, and in ultimate times it only will be confirmed and supplemented by returning to human bodies. Moral conditions for receiving the new full life were important. Only those ones would attain it who would ‘keep their bodies chaste’; that is who would be faithful in their earthly lives to the grace received at the baptism. 5. The authors writing in that period were not particularly interested in anthropology. From the middle of the 2nd century the dualism of Hellenic origin was in fact typical. It emphasized that man consists of an immortal soul and a mortal body; however, this relation is not commented on so widely as in later apologetic writings. 6. Christian authors of the first two centuries A. D. most often used the phrase “ἀνάστασις νεκρων” for describing resurrection, and when they meant the resurrected body they more frequently used the term “σάρξ” than “σωμα”, although these terms had similar meanings and they were used interchangeably. 7. Authors of that period did not consider the features of the resurrected body in detail. First of all they emphasized its immortality (ἀθανασία) and imperishableness (ἀϕθαρσία). 8. Most works coming from the discussed period contain criticism of the doketistic views or ones rejecting resurrection, which proves that from the very beginning there was a current in the Church that questioned the possibility that the human body could return to life.
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