Roczniki Teologiczne, 2008, T. 55, z. 4

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Jan Walkusz, Polonia i parafia Matki Boskiej Częstochowskiej w London, Ontario, Lublin: Instytut Badań nad Polonią i Duszpasterstwem Polonijnym KUL 2007, ss. 640.
Adamiak, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
Anna Jabłońska, Kapituła uniejowska do początku XVI wieku, Kielce: Wydawnictwo Akademii Świętokrzyskiej 2005, ss. 219.
Staniszewski, Paweł (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
Duchowieństwo parafii Miechocin w okresie przedrozbiorowym oraz jego bibliofilskie zainteresowania
Moskal, Tomasz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
The presented list of the clergy of the Miechocin parish was compiled to a large degree on the basis of the surviving Michał Marczak’s typescript under the title Katalog druków i rękopisów przy kościele parafialnym w Miechocinie (diecezja przemyska) [A Catalogue of Prints and Manuscripts at the Parish Church in Miechocin (the Przemyśl Diocese)], prepared in 1923. Although in fact the author describes a wonderful, but today non-existent, Miechocin library, in the introduction to the catalogue he gives a list of priests who were then working in the parish; the list was based on the register that still existed at that time. Hence presenting these priests’ biographical data supplemented with the accessible information from other sources may be a valuable contribution to the history of Catholic clergy of the then Krakow Diocese. The history of the Miechocin parish goes back to the 12th century. The church that has been used since the Middle Ages till now is dedicated to St Mary Madeleine. The parish that according to the ecclesial structure belongs to the Sandomierz Archdeaconate in the Krakow Diocese from the end of the 16th century till the partitions of Poland was also a dean’s parish. This is why it was manned with priests who had special moral and intellectual qualities and were people deserved for the Church. Among the priests working in Miechocin we can name 17 parish priests, 3 parish administrators and 77 parish assistants. 8 priests were given canonry in collegiate chapters, 2 were doctors of both laws. In the presented list special attention was paid to the priests’ bibliophilie interests that left its traces in the catalogue. They are a clear confirmation of the Miechocin priests’ intellectual interests.
Zarys dziejów Kościoła katolickiego w Finlandii od końca XVIII wieku do początku XX wieku na podstawie opracowania poselstwa RP w Helsinkach z 1935 r.
Czechowski, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
The article presents an outline of the history of the Catholic congregation in Finland in the period when this country belonged to Sweden and Russia and in the first years of the independent Finland. By the decision of the Swedish monarchs the Lutheran Church was established in Finland, which was occasioned by the Reformation in Europe. However, in that country also a number of Catholics lived and with the Acts issued in 1779 and 1781 Gustav III guaranteed them freedom of confessing their own religion. From 1809 as result of territorial changes in this part of Europe the Finnish lands under the name of the Grand Duchy were annexed to the Russian Empire. A multicultural Empire became the area where inner migrations took place, that resulted in the coming of more Catholics to the area of Finland - albeit they were not very numerous. The new Catholic arrivals also included soldiers who had served in the Tsarist army; and with the Tsar’s consent a Catholic parish was established for them in Helsinki in 1857. However, even earlier, namely in the Tsar’s ukase of 1812, permission was given to establish a parish in Viborg. The parish became part of the Mohylev Bishopric. The article shows the methods the Finnish Catholics used to gain the status of a legal personality for their Church in the period the territory was dependent on Russia and under the conditions of the independence they gained after 1917, as well as the forms those methods assumed. It also shows the conditions in which the small, numbering 1600 people, Catholic congregation existed; as well as its determination in their fight for full religious rights.
Bożena Szczepińska, Ewangelie tylekroć tłumaczone. Studia o przekładach i przekładaniu, Gdańsk: Wydawnictwo Uniwersytetu Gdańskiego 2005, ss. 320.
Treder, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
Marian Pawlak, Szkoły parafialne na Kujawach w epoce staropolskiej, Bydgoszcz: Wydawnictwo Uniwersytetu Kazimierza Wielkiego w Bydgoszczy 2005, ss. 166.
Staniszewski, Paweł (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
Nauka Jana Chryzostoma o Piśmie Świętym. Analiza pierwszej homilii (wstępnej) z cyklu „Homilii na Ewangelię według Św. Mateusza”
Szczur, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
Homilies for Gospel According to Matthew delivered in Antioch in 390 or 391 are John Chrysostom’s best known series of homilies. The set of 90 homilies is opened by the Introductory Homily, in which its author tried to give his audience the basic information about the Holy Scriptures and explain the fundamental – in his opinion – rules of interpretation of the holy books. In the homily he spoke about the role of the Holy Scriptures in the salutary dialog between God and man, stressing the necessity to study the contents of the holy writings. He emphasized the rules of God’s pedagogy, who in the Bible “came down” to people and “adjusted Himself” to their mentality. He explained the need and purpose of existence of four Gospels; he also tried to prove that there is agreement and harmony between particular Gospels, and the discrepancies that can be seen in the Evangelist’ stories do not mean that the Gospels are incompatible. In Chrysostom’s teaching about the Holy Scriptures his profound conviction that the Scriptures were written under the influence of “God’s power” has a significant place; this “God’s power” is also contained in the Scriptures, and their content is exactly what God wanted to transmit to man.
Konsekracje i sukcesja święceń biskupich pasterzy Kościoła lubelskiego (1805-2007)
Prokop, Krzysztof R. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
Religijność Indian w Kanadzie w okresie upadku i odrodzenia katolickich misji (1763-1841)
Zając, Paweł (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
The fall of New France during 7-years war (1756-1763) marked considerably the future of Catholic missions in Canada. First decades of British rule became the period of decline of missionary activity. Religious congregations were forbidden the recruitment of new members, and the last Jesuit in the British colony died in 1800. Nevertheless the missionary ideal remained strongly a part of French-catholic identity. It was in a way one of the expressions of French Canadian struggle against the treat of Protestantism and the temptations of Englishspeaking culture. The slow renewal of missionary activity began with several initiatives of diocesan priests. By the early 1840s they had missionary stations established as far as British Columbia, Red River (today’s Winnipeg area) and the northern region of today’s Quebec. In their published accounts they advertised the missionary enterprise, describing eagerness of Native Americans in accepting Christianity. Speaking of Native religious life those early missionaries of the XIX century did not focus on the traditional tribal religions. They spoke more about Native reactions to Catholic teachings. Initial optimism was challenged soon enough by the slow progress of Catholic missionary initiatives among native populations. It was explained with reference to traditional religiosity and social habits described as responsible for certain resistance to the new religious message. Thus in this early period of renewal, which prepared the great initiatives of the XIX century, the picture of Catholic missions seems to be far from simple and idyllic. There were obviously fervent converts as well as motivated opponents of Christianity. Along with dedicated missionaries many Native participants were also responsible for missionary success. The negative appraisal of traditional Indian life issued by some discouraged and disappointed priests could be balanced by some open-minded and positive remarks also present in missionary records. In conclusion it must be stated that the reactions of Native populations to missionary preaching were multiple and far from uniform. It should be accepted as the necessary foundation for the new missionary historiography, sensitive not only to the goals of the missionaries but also to the aspirations and reactions of the people who were receiving their message.
Prałatura pilska w świetle schematyzmu z 1940 r.
Prejs, Roland (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
The Piła Prelature was a Church administration unit that existed until 1945 in Germany at the borderland with Poland. Despite the shape of its territory that was not advantageous, it had a rather well formed Church structures. In the light of the 1940 schematism the center of the prelature was situated in Piła. It was headed by Prelate Franz Hartz who was helped by the Prelature consistory. The Prelature did not have its own seminary and the seminarians were educated in the Warmia Diocese in Braniewo. The territory of the prelature was divided into 8 deaconates and 87 parishes, or units equal to them (curacies, local vicariates). Canonically 130 priests belonged to the Prelature. 76 of them held the offices of parish priests or ones equal to those (administrator of the parish, curate), 32 were parish assistants, 5 were full time school catechists, 5 worked in the diocese administration without holding pastoral offices, 1 was a military chaplain, 6 worked in other dioceses, 3 were retired, 1 did not have any duties, and one neo-presbyter was waiting for application. In 2 monasteries there were 10 monastic priests and 5 monks, and in 30 convents there were 142 nuns.
Formy działalności apostolskiej polskich pallotynów w latach 1907-2007
Tylus, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)
Jean LeBlanc, Dictionnaire biographique des évêques catholiques du Canada. Les diocèses catholiques canadiens des Eglises latine et orientales et leur évêques; repères chronologiques et biographiques, 1658-2002, Ottawa: Wilson & Lafleur 2002, ss. 882.
Prokop, Krzysztof R. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2008)

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