Dissertationes Paulinorum, 1996, Tom 9

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    Wpływ mechanizmów obronnych na deformację sumienia
    Płatek, Józef Stanisław (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 1996)
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    Opaci okresu teodozjańskiego
    Degórski, Bazyli Remigiusz (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 1996)
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    Rzekomy i rzeczywisty sukces szatana
    Łukaszuk, Tadeusz Dionizy (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 1996)
    Considerations of the Professor of dogmatic theology at the Papal Theological Academy in Kraków, Fr. Tadeusz Dionizy Łukaszuk, are controversial in their nature. The author presents his opinions on modern tendencies in theology, which augment the devil’s role in the history of salvation. The polemic starts from drawing the reader’s attention to a fairly widespread belief that the biggest success of the devil is his deluding people into the belief that the devil does not exist in reality. The article consists of two main parts and a conclusion, which contains an evaluation of these modern opinions. The first part is entitled “The apparent success of the devil” This part is, in good measure, a critical look at Fr. Martin Malachi’s book “The devil’s hostages” published in a Polish translation in Gdańsk in 1993. Fr. Łukaszuk has used in his argumentation many arguments, which have been taken from Karl Rahner’s works. The second part of the article is entitled “The real success of the devil’’. The excessive emphasis on the devil’s role in mankind’s history is, in Fr. Lukaszuk’s opinion, a very detrimental to the Catholic Faith, because, it is tantamount to diminishing the role of Jesus Christ as the only Master and Redeemer. These kinds of over-accentuations are nothing new in the Church’s history. Fr. Łukaszuk remarks that they have provided immense obstacles in the proclaiming of the Good News. “Witch hunting” in the Middle Ages can be a good example of this. In conclusion the author says: “restraint in showing interest in the devil, conforms as much as possible to the role which is given to the devil by Divine Revelation. The devil never was, nor is now, the central figure in the world created, redeemed and governed by God. He is the ruined loser, to whom we are allowed to show our disrespect by manifesting indifference. No premises for the devil’s achievements are hidden, in any way, in this indifference.”
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    Kultura muzyczna warszawskiego konwentu paulinów w latach 1661-1819
    Cendrowicz, Bazyli Jarosław (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 1996)
    In the year 1661 the King of Poland, Jan Kazimierz, gave the church of “The Holy Spirit” in Warsaw to the Pauline Order. From this moment to cassation in 1819, the fathers in white habits served the citizens of the capital city of Poland, as pastors and protectors of “The Brotherhood of the Five Wounds of Jesus Christ”. The Pauliners enjoyed great prestige in these times in Warsaw; they had good connections with Royal Castle ‒ Polish King’s confcssioners were fathers: Fryderyk Strauch, Atanazy Wargawski, Chryzolog Frasarski. They also worked in the Royal Secretary. Music was firmly written in the Pauline tradition. The Order served in Holy Mary Shrines and cared about good musical arrangements in time of “solemn” Holy Masses or other special ceremonies. In every shrine and most important monasteries there was the chapel and the choir. The Pauline Convent in Warsaw founded the chapel and the choir following the example of the provincial (lately general) monastery at Jasna Góra in Częstochowa, and other Polish monasteries (in Leśna Podlaska, Włodawa, Brdów). In this chapel and choir the musicians were pauliners (see the chapter 3.2.1) and seculars (sometimes paid by the monastery) (3.2.2). The chapel musicians disposed of limited instrumentally (3.3.1), as it reached for quite ambitions repertoire of the then composers ‒ Pez, Caldaia, Bodino (3.3.2). Until the 1819 cassation of Pauline monastery in Warsaw, this unprofessional chapel and the choir, were still operating. They took possession of a significant place in the Warsaw Musical Culture.
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    Głos tygodnika „Myśl Katolicka” (1908-1914) o ewangelizacyjnej roli prasy katolickiej
    Mazur, Jan (Wyższe Seminarium Duchowne Zakonu Świętego Pawła Pierwszego Pustelnika, 1996)
    The weekly “Myśl Katolicka” (“Catholic Thought”), issued between 1908-1914 in Częstochowa by a secret religious association named “Women’s Union for Catholic Activity dedicated to Our Lady of Częstochowa, the Queen of Poland”, was a magazine which endeavoured to make real the motto of Pope Pius X: “Instaurare omnia in Christo” But first we have to remark that the magazine’s editors belonged to those who firmly acted against modernism. “Myśl Katolicka” was convinced that the press could successfully be an instrument of evangelisation. The magazine’s editors made efforts to open their readers’ eyes to the service role of the Catholic press towards the apostolic mission of the Church. They did all of this in the well-known social and religious situation, which existed then in Poland. The article is first of all an attempt at the systematisation of statements, which appeared in editorial articles. Presenting a positive vision of Catholic journalism, “Myśl Katolicka” at the same time warned against ‘bad press’, i.e. that which called into question truths of the Faith and Christian morality.