Roczniki Teologiczne, 2003, T. 50, z. 4

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Zakon Maltański
Dziuba, Andrzej F. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Any consideration of the Sovereign Military Hospitaller Order of St. John of Jerusalem, called of Rhodes, called of Malta – to give its full title – must necessarily begin with at least a broad review of its nearly-millenary history. For it is this history, together with the adaptations which enabled the Order to survive the vicissitudes of that history, which explains the institutional profile which the Order has maintained to the present day, the object of the present study. The Order was organized during the Crusades and, for much of its history, it was involved in the epic struggle of the Crusade against the infidel. The history of the Order begins with a hospital or infirmary for pilgrims in Jerusalem run by a monastic community under the direction of the figure known to history as the Blessed Gerard. After the establishment of the Latin Kingdom of Jerusalem, the community led by Gerard received the approval of the Roman Pontiffs (bull Pie postulatio voluntatis z 15.02.1113). In order to prosecute the war, however, the Order required an independence which was difficult to achieve while it was a guest of the Kings of Cyprus. Consequently, under the Grand Master Fra Foulques de Villaret, the Order acquired the island of Rhodes. The Knights sailed for Candia and thence by way of Messina to Civitavecchia in the Papal States. The Habsburg Emperor Charles V had earlier offered the order the fief of Malta, an ancient dependency of the Aragonese crown of Sicily. Malta became the base for the second phase of the Order’s naval history, which moved into the western Mediterranean theater. By the end of the 18th century, The Order faced a new enemy as terrible as the infidel of old, revolutionary France. In the midst of this revolutionary turmoil, the Order received support from an unexpected quarter: Orthodox Russia. In the Meantime, however, while en route to Egypt, Napoleon Bonaparte attacked the island of Malta in violation of its internationally-recognized neutrality among the Christian powers and forced the capitulation of the Knights on 12 June 1798. Bonaparte despoiled the Order of its treasury and forced it to abandon the island. At the death of the Grand Master Fra Angelo de Mojana di Cologna, the present Grand Master, Fra Andrew Bertie, was elected Prince and 78th Grand Master of the Sovereign Order on 8 April 1988. His reign has seen the unprecedented international expansion of the Order (some 11.000 members, organized in 52 Associations), its hospitaller work (19 hospitals and over 200 ambulatories and other centers), and its diplomatic activity (bilateral diplimatic relations with 86 countries and representation at various international organizations, oncluding a Permanent Observer at the United Nations). Having celebrated in 1999 its ninth centenary, the Sovereign Military Hospitaller Order of St. John of Jerusalem, called of Rhodes, called of Malta, progresses forward into the third Christian millennium because, as the Blessed Gerard affirmed: „Our Institution will continue as long as it pleases God to bring forth men willing to render lighter the burdens of suffering and more bearable those of misery” (John Paul II).
Wojna i okupacja na Pomorzu Nadwiślańskim a duchowieństwo w świetle niepublikowanych wspomnień i relacji
Walkusz, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
The author discusses the history of war and occupation in the Vistula Pomerania in the context of the clergy’s commitment and attitudes, as determined by the situation created by the Nazi “law” The study is based on the memoirs and reports that have not been used in research yet, all of them kept in the church archives in Pelplin. In their light, the picture of martyrology and repression towards the intelligentsia can be supplemented and drawn in details. We mean especially Catholic priests, pastoral care (often administered under extremely difficult circumstances), a specific testimony of the dissemination of hope and protest against the imposed order. The documents included also the clergymen’s commitment to the resistance, a fact that has been barely known so far. An excellent illustration of the latter form of activity was the role of Rev. Alojzy Licznerski from Karsin in a small formation called “The Struggle Against the Occupant,” an organization that functioned during the war and occupation in Pomerania.
Siedemnastowieczne drukarnie wielkopolskie na rzecz książki religijnej
Dyl, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
The aim of the study was to show the seventeenth-century typographic houses in the region of Greater Poland which published religious books. Religious literature, especially theological, has been given little attention in Poland on the part of scholars. One of the problems here is lack of a printed central catalogue of old prints. Karol Estreicher’s epoch-making work entitled Polish Bibliography is a little bit out of date owing to the two world wars, hence the collections changed places, were stolen by occupants, and the frontiers had been changed. The Polish Bibliography appeared in the years of 1882-1951. What is more, only some libraries have worked out rudimentary balance sheets. The term “rudimentary” means that we have, for instance, only the old prints of the authors from A to C, as in the case of the Catalogue of the Ossoliński National Institute in Wroclaw. Other libraries have no catalogue at all. It has been stated that in Greater Poland there were typographic houses in Poznań (academic printing house, Jan Rossowski, Wojciech Regulus, Wojciech Młodujewicz, and Wojciech Laktański printing houses), in Calissia, Kościan, Leszno, Lubin, Szlichtyngowa, Wschowa, and Sieraków. The academic printing house printed books for the Lubrański Academy, but only 170 years after its foundation, when on 22nd November 1689 it took over the old and merited Wolrab printing house. The house printed mainly Jesuit authors. The works written by the advocates of Catholicism were turned against Unitarians and neobaptists. In order to prevent the development of the Reformation, Archbishop Kramkowski founded a college and a seminary in Calissia, and he asked Jesuits to run them. They together initiated typography in this town. The existence of a printing house in Kościan is undermined. Rafał Leszczyński, advocate of the Czech Brothers, set up a printing house in Leszno. It printed religious books for the Unity and then was run by Daniel Yetter. In his workshop Catholic books were printed as well. At present, the printing house is estimated to have published 151 books. The printing house in Leszno was run by Wigand Funck. His workshop was used by the advocates of Lutheranism. It is not certain, however, whether there was an Arian printing house in Lubin. Both Protestant and Catholic books were printed in the Szlichtyngowa printing house. In Wschowa a typographic workshop was established by Jan Krzysztof Wild. He also printed both Lutheran and Catholic books. There is much doubt whether there was a printing house in Sieraków. To sum it up, many religious prints were published in the typographic workshops in Greater Poland. It was very uncertain, though, and many of them call for further investigation.
Św. Augustyn prekursorem soboru w Chalcedonie (451 r.). Zarys doktryny o communicatio idiomatum w dziele „In Johannis Evangelium tractatus CXXIV”
Ziółkowska, Marta (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Augustine’s knowledge about two natures in Christ stems from biblical texts. His teaching in this regard is developed and formed on the grounds of his polemic with the then heresies. They questioned the genuine and complete manhood of Christ or negated His divinity. Teaching about Christ, he points to the triad in its ontological dimension: the Word, the soul, and the body. Therefore these three elements constitute Christ in one person: the soul and the body of Christ are united with the Word of God. The Bishop of Hippo takes the teaching about one Christ in its trinitarian perspective. He explains that the reception of human nature by the Second Person of the Holy Trinity did not make yet another person, separate from the other two. Therefore speaking about God, we are still speaking about the Trinity, and not about “four persons.” In his work In Iohannis evangelium tractatus CXXIV we find many enunciations in which Augustine is referring to the personal unity of Christ, and speaks clearly how the Word influences man: Christ sanctified man in the Word; human nature has thus been elevated. While believing in a personal unification of natures, the Bishop of Hippo often uses a communication of idioms, i.e. communicatio idiomatum. The truth about two natures in Christ implies also the actions proper to both natures. On their basis on can conclude whether Christ had performed a given deed as God or a man. The fact that St. Augustine presented his teaching about the two natures in one Person of Christ, in a clear and concise manner, shows that he had contributed immensely to the working out of one of the principal Christological formula, namely the communicatio idiomatum, as it was defined at the Council in Chalcedony (451). For this reason he was approved as the precursor of this council.
Dyskusja wokół istnienia drugiej metropolii w Polsce pierwotnej w ujęciu wybitnych polskich historyków XX stulecia
Koczwara, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
The paper entitled “A Discussion Around the Existence of the Second Metropoly in the Primitive Poland According to the Eminent Polish Historians of the Twentieth Century” is dedicated to Prof. Grażyna Karolewicz. It is an attempt to show the positions of several eminent Polish historians, as regards the mystery of the existence, aside to Gniezno, of a second metropoly in Poland in the times of the early Piast dynasty. The paper depicts reconstructions and hypotheses of such scholars as: W. Abraham, S. Kętrzyński, Rev. J. Umiński, H. Paszkiewicz, K. Lanckorońska, and G. labuda. They have made it possible to turn our attention to an excerpt from the “Chronicle” by Gall Anonymous, the part that says about the second metropolitan bishop in the times of Bolesław Chrobry, and understand it as a text written in the spirit of praising the magnitude and excellence of Poland.
Ksiądz Luigi Orione a Polska
Weiss, Anzelm (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
This publication was inspired by the superiors of the Congregation of Orionist Priests. It was delivered at an international symposium entitled “Don Orione e il Novecento” at Papal Lateman University (Rome, 1-3 March 2002). It is divided into five points. First, I collected the more important statements made by Rev. Orione about Poland. They prove that he wished to be in our country, and he felt affinity for the Polish nation. Then the history of how the Congregation was moved to Poland has been discussed, the pre-, and post-war history after 1945. During the difficult war times Rev. Błażej Marabotto was especially distinguished, and after the war the unusual personality of Abp Bronisław Dąbrowski. Then much space is devoted to the merits of the Polish Church in the work of the beatification of Rev. Orione. The paper ends with a Prayer for my Country. It was written and said in the community of Polish Orionists.
Dwadcatki – organy wykonawcze organizacji religijnych w sowieckim systemie represji (obwód winnicki na Podolu, 1944-1964)
Szymański, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Starting from the decree “On the Division Between the Church and the State and Between School and the Church” the successive legal acts constituted a new status of religious organizations. In place of a hierarchic church structure, independent parochial committees, so-called “twenties,” were established. Legislators intended to set church committees in opposition to the clergy. Life, however, had proved the opposite – the clergy dominated the “twenties”, or even more, where there was no priest the “twenty” replaced him, both in the religions and administrative dimensions. Thus the authorities sought to limit the activity of the faithful by legal-administrative means, something that was opposed as well. Various institutions were flooded with applications, letters, complaints; delegations were sent to Winnica, Kiev and Moscow; all this not only showed the scale of the problem for the authorities, but rather the faith of those who appeared to be witnesses to God and the Church.
Duchowieństwo parafialne w świetle prawodawstwa synodalnego unickiej eparchii przemyskiej w dobie staropolskiej
Kaznowski, Mariusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
The reformatory tendencies of the Przemyśl Uniate diocese in the period of the noble Republic were codified during two diocesan synods. The first one (1693) implemented the principle of the union with Rome in the Przemyśl diocese, the second one (1740) sought to adapt the principles of the provincial synod which debated in Zamość (1720). The participants of both synods of the Przemyśl Uniate diocese understood very well that the overall reformation of the religions life of the eparchy was impossible with an authentic commitment on the part of the parochial clergy to the animation of religious life in a parish. Therefore they concentrated on the raising of the moral level and discipline among priests, the improvement of liturgical ministries administered by them. They criticized any examples of immoral life and anything that fell short of priestly vocation. They stressed that each clergyman should give a good example for their parishioners. Many rules were devoted to the problems connected with the administration of the Orthodox estate. They did not fail to mention the catechetic functions, although the issue of the self-education of priests and the instruction of the basics of faith to the laity were given little attention. The rules of both synods of the Przemyśl Uniate diocese did not describe, which is obvious, all the situations that were connected with the adaption of the parochial clergy to the conditions in which the diocese existed within the frameworks of the union with Rome. They had become a basis for further enterprises, intended to reform this part of the clergy which conducted pastoral care among parishioners, therefore sought to lead the people of God to salvation.
Stanisław Tylus SAC, Fundacje kościołów parafialnych w średniowiecznej archidiecezji lwowskiej, Redakcja Wydawnictw KUL, Lublin 1999, ss. 284 + mapa, Zusammenfassung i Rezjume.
Flaga, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Bibliografia publikacji prof. dr hab. Grażyny Karolewicz
Bielak, Włodzimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Miłość matki cząstką odblasku Bożej miłości
Wrzeszcz, Maria (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Maria Małgorzata Bocheńska (1882-1931) had inherited in 1907 a family estate Ponikwa near Brody in the Ukraine. It was there that she began her lively social and national activity. She established, among other things, the Society of Popular School, a Reiffeisen Bank, and a creche. Near the church in Ponikwa she founded a presbytery in 1918, and in 1927 she built a parochial church in Czerwiszcze in Polesia. She came up with financial support for hospitals and monasteries in Lvov, for the unemployed and others in need. She prayed a lot and lived an almost religious life. In 1922 in Rome she joined the 3rd Order of Discalced Carmelites. In 1925 in Lvov she wrote and published “The Life of St. John of the Cross”, and in the years of 1928-29 “The Life of St. Theresa of Jesus According to Bollandists.” She brought up four children: her late eminent sons and her daughter who is still alive.
Życie i działalność prof. dr hab. Grażyny Karolewicz
Zahajkiewicz, Marek T. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Pismo Święte w pasterskiej posłudze Paulina z Noli
Pałucki, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
The teaching of Pauline of Noia has become, especially in recent decades, the subject matter of many studies. Little attention, however, is paid to the essence and centre of his quest and his transmission, i.e. the interpretation of the Scriptures and their use in a concrete, pastoral case. He himself did not feel up to the task to become a commentator of the Holy Bible. Many times he turned to various persons whom he regarded as experts in the interpretation of the Scripture with a request to instruct him. To some of them he wrote letters and asked for concrete explanations, others he invited to penetrate the mysteries of the Bible and its exegesis together with him. Among his “masters” one can find: Heronymous, Augustine, Ruffin, and Ambrose. Thus one should not try to find in his writings any original exegetic conceptions, but rather echoes of those writers and their teaching. Their remarks helped him to use the Bible for the formation of Christian spirituality. Pauline is, according to many patrologists, a master of hermeneutics who had built a kind of bridge between the biblical world and ours. Thereby he made it possible to acquire a more profound understanding of biblical texts, and their up-to-date meaning. The present paper seeks to present his teaching about the unity of the Old Testament and the New Testament, hence about the necessity to use the knowledge of Revelation in both Testaments. We find it in his Christology, ecclesiology, and eschatology.
Merytoryczno-formalne aspekty kerygmatu na podstawie mów Grzegorza z Nazjanzu
Jaśkiewicz, Grzegorz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Przygotowanie kleryków wielkopolskich do pracy społecznej na polu duszpasterskim w początkach II Rzeczypospolitej
Zieliński, Zygmunt (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
The Rev. Walerian Adamski, a lecturer of the theological seminary in Poznan and a well-known social activist, had written a memorial about the formation (for social work) of candidates for the priesthood in a theological seminary. This text considerably precedes the curriculum of theological studies for alumni, which was drawn out in the 1930s under the influence of the Catholic Action. While writing it in 1924, the Rev. Adamski drew on German social Catholicism, and on Galician experience. His educative and formative project called for profound transformations as far as the obligatory teaching hours were concerned and, in this respect, was revolutionary. Nevertheless it met the then requirements of pastoral care, as it was confronted with an enormous and influential social action on the part of both the left and liberal-secular milieus. In his parochial work, the priest had to cope with it and, at the same time, was obliged to prepare Catholic activists, so that they could put forward some alternative proposals to those that were hostile to the Church. He would not have been able to do it, had he lacked special preparation. The Rev. Adamski pointed to the ways by which alumni were supposed to be prepared to this kind of work. He stressed that aside to theoretical studies, it was necessary to gain experience under the supervision of committed priests. The curriculum of seminary classes, as proposed in the memorial, called for many changes in the system of alumni education. It had never been completely implemented, even after the Catholic Action had developed. Nevertheless one cannot explain away its inspiring role.
Wpływ starożytnej myśli greckiej na kształtowanie się koncepcji roztropności (φρόνησις) u Klemensa z Aleksandrii
Szczur, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Clement of Alexandria was one of the first old-Christian writers who in his works fully expressed his respect for ancient Greek philosophers by way of using their conclusions. That is why, we find in the teaching of Clement many references to ancient thinkers, but also accommodations of their concepts into Christianity. An interesting example here is the Christian conception of practical wisdom (φρόνησις) which stemmed from the earlier accomplishments of ancient philosophy. Clement was not systematic in his lecture, therefore we should not expect any consistent conception of practical wisdom (φρόνησις). Nevertheless, an analysis of the three excerpts taken from the Stromata (II 24, 1-2; I 176, 3-179, 4; VI 154, 1-155, 4) has proved that Clement accepted the definitions of practical wisdom (φρόνησις) from all philosophical schools (especially, the Platonic, Aristotelian, and Stoic influences) and subordinates them to the goals he intends to accomplish. One can approach only superficially a certain basic conception and recognize in it that φρόνησις as a cognitive virtue has with Clement both theoretical and practical significance. There are few quotations from the Bible, all of them deliberately used, and they put the philosophical definitions accepted by Clement in a new light. Thus dialectic, critical practical wisdom is brought to existence in moralreligious vigilance required from the Christian in the light of his expectations for the end of the times. In the doctrine of Clement of Alexandria, the conception of universal practical wisdom is incorporated within the universal Divine pedagogy, as it was solved by him in the first book of the Pedagogue.
Militia Sancti Sepulcri. Idea e istituzioni a cura di Kaspar Elm e Cosimo Damiano Fonseca. Atti del Colloquio Internazionale tenuto presso la Pontificia Università del Laterano. 1-12 aprile 1996. Città del Vaticano 1998 ss. 521.
Dziuba, Andrzej F. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
„Miarą wszystkich rzeczy jest Bóg”. Platońska zasada w interpretacji Klemensa Aleksandryjskiego
Zagórski, Dariusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
The Aristotelian principle of μεσότης, one that postulates to keep “the average measure determined by reason,” was universally approved both theoretically and practically. Any differences in views arose when attempts were made to define how the “average measure” was supposed to be understood and how it should have been marked. This problem had not been solved by the three auxiliary criteria formulated by Clement of Alexandria. They verified the “mean measure” and were the following: criterion of necessity, compatibility with nature, and compatibility with reason. An essential novelty in the doctrine of Clement was that he modified the ideal of μεσότης. The latter encompassed not only the ethical-moral issues, but also the over-all matters belonging to the intellectual and existential spheres. God, the Creator of man, established an order in the whole macro and microcosmos. For that reason, one should expect that the Divine Lawgiver could have determined, in the most perfect and complete manner, the way the proper measure was supposed to be understood. The principles of Divine rules are found in the Revelation broadly understood, i.e. in the Law of the Old and New Testaments, in the commandments, and in the principles given by the Tradition of the Apostolic Church. “The only just measure is one, true God who is always the same and in all things He remains unchanged; He measures and weighs everything with His justice, as it were, on the scales that tip in no direction (protr. 69, 3-4)”.
Andrzej Kaim SAC, Ekumenia w dobie renesansu. Jedność Kościoła w ujęciu Stanisława Orzechowskiego, Redakcja Wydawnictw Katolickiego Uniwersytetu Lubelskiego, Lublin 2002, ss. 179.
Dyl, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
Duszpasterze Modliborzyc w latach 1756-1836 (w świetle materiałów metrykalnych)
Tylus, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2003)
The paper is based on archives from the parish of Modliborzyce (at present, the diocese of Sandomierz, Lublin voivodship), which the author has analyzed. They included directories of baptisms, marriages, and the deceased of the years 1756-1836. The information that he found there allowed him to make a list of priests, both parish priests and curates, and any kind of pastors who had been mentioned in the public register while administering the sacraments or sacramentalia. In this group we find also deacons or diocesan visitors whose signatures are in the books on the occasion of their visitation. Now religious people were of great help in the parish, especially those from the near dominican monastery in Janów Ordynacki. This is evidenced by a long list of names.

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