Roczniki Teologiczno-Kanoniczne, 1988, T. 35, z. 4

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Wybór przemyskiego biskupa unickiego Jerzego Winnickiego na metropolitę kijowskiego (1708-1713)
Śliwa, Tadeusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
When four Uniate bishops in succession, including the Metropolitan Leon Zalęski, had died in the Kiev metropolis in the years 1707-1708, most of the territory of the metropolis and most of its people were left without a pastor. It would only be possible to fill the vacant bishoprics after a metropolitan had been elected, as it was within his authority to approve and consecrate new bishops. The remaining four bishops, meeting at Vladimir in Volhynia in August 1708 for the funeral of the Metropolitan, chose the Bishop of Przemyśl, Jerzy Winnicki, to be his successor. The election was held without consultation with the Nuncio, in the absence of the Protoarchimandrite of the Basilian Order and, crucially as was to become evident soon, without nomination by king Augustus II, who was temporarily removed from power following his defeats at the hands of the Sweedes in the Great Northern War (1700-1721). Even before news of the election reached him, the Nuncio had appointed Winnicki as administrator of the metropolis, the Vladimir diocese, and then also the Lvov diocese. The Metropolitan-elect applied to Pope Clement XI for approbation. The Metropolitan's situation was complicated by the fact that king Stanislaw Leszczyński (1704-1709), who was not recognized by the Holy See, had nominated the Bishop of Pinsk, Porfiry Kulczycki, as the Metropolitan of Kiev (Kulczycki had in fact formally resigned). The Congregation de Propaganda Fide adopted a wait-and-see attitude in the matter of approving Winnicki's election. When the confused political situation in Poland was cleared up and Augustus II regained power in 1709, he requested the Pope (in 1710) to approve Bishop Winnicki as metropolitan; the Pope did so in May 1710. Minor informalities having to do with the oath of fidelity to the Holy See and the profession of faith were the reason that the Metropolitan did not assume full power until the following year.
Liga Katolicka w Polsce
Wilk, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
This article deals with the history of the Catholic League, predecessor of Catholic Action, in Poland in the years 1920-1930. The League was active in many Polish dioceses, but never became a nationwide organization. Three major types of organization developed: (1) the Poznań type, with individuals as members, (2) the Lvov/Cracow type, with both individuals and organizations as members, and (3) the Warsaw type, with associations as sole members. The article looks in more detail at the origins, organizational structure and achievements of the Catholic League in the archidioceses of Gniezno and Poznań. As regards other areas, only the organizational structure of the League is shown, as its development and activities there require further research. Some attention is paid to the measures taken by the clergy and the episcopate designed to establish a uniform basis on which to develop future Catholic social action in Poland.
Statuty kapituły metropolitalnej w Gnieźnie. Dekrety reformacyjne i ordynacje arcybiskupów z lat 1613-1810. Opracował i wydał ks. Stanisław Librowski. ABMK 41:1981 s. 247-350.
Góralski, Wojciech (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
Życie i dzieło o. Floriana Jaroszewicza reformata (1694-1771)
Styk, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
Florian Jaroszewicz was born in Chełm on 16 August 1694. As a sixteen year old boy he entered the order of the Reformati of the Polonia Minor province. He held important positions in the province's government during several terms of office; this enabled him to collect material for his future work as a writer. In 1746 he became the first custodian of the Ruthenian custody of the Reformati, which was created in that year from part of the Polonia Minor province. The new custody was raised to the rank of a province by the general chapter of Mantua in 1763, and Father Florian became its vice-provincial. In the next few years he was the province's archivist and chronographer. He died in Chełm in 1771. Father Jaroszewicz's first written work was Monumenta Provinciae Reformatae Minoris Poloniae, unpublished to this day, which is a valuable collection of data on the history of the order in Poland. He also wrote Principiae theologiae asceticae for the use of the seminarists and Stary argument światowej mądrości, a treatise on purity and virginity. However, Father Jaroszewicz's most valuable work is Matka świętych Polska albo żywoty świętych, błogosławionych, wielebnych, świętobliwych, pobożnych Polaków i Polek [...], published in Cracow in 1767. It comprises the lives or short memorials of 427 saints and pious Poles in a reasoned calendrical arrangement. The number of entries exceeds the number of calendar days as some days contain two or more lives; this usually involves saintly Franciscans. As regards the rank of his subjects, Father Florian used two ways of indicating it. One was to prefix the name with a title (saint, 15 times; blessed, 71; holy, 172; venerable, 125; there are forty-four names without any prefix). The other was to vary the length of the entries. Our analysis of the contents of the book shows that people who died in the years 1555-1650 had the largest number of entries devoted to them (149); the next largest group were people who died in the next hundred years (123). The estate most numerously represented are the male religious, most of them from the period 1551-1750. The largest group among them are the Franciscans, especially the reformed Franciscans (76). The following other social categories can also be distinguished: rulers (and members of ruling families), clergy (bishops, diocesan priests and professors of the Cracow Academy). Lay persons are a small group (74 entries). Father Florian intended Matka świętych as a means of popularizing the Franciscan model of sanctity and style of life. The book is a leading work of Polish 18th century hagiography. It continued to be widely read throughout the country, especially in religious houses, for the next hundred years. There were two editions in the 19th century. It has been established that Father Jaroszewicz drew on a bibliography of some 180 items, foreign as well as Polish. He also used many archival sources, his own notes and oral evidence of his contemporaries. In many cases he also quotes the oral tradition of the social milieu he writes about. All that testifies to the writer's great concern about the selection of material, its clear presentation and its use by the reader for his own spiritual benefit.
Hierarchiczna i socjologiczna struktura wspólnoty kapucyńskiej w Lublinie w XVIII i XIX wieku
Budziarek, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
The Capuchin religious community in Lublin was from 1724 a uniform and fairly tightly closed social group governed by its own rules, developing its own hierarchies and exhibiting its own network of interactions. The community had its own form of organization regulated by the Rule of the Order and by instructions from the general and provincial authorities. Every member of the religious family had duties assigned to him by his superiors and thereby wielded a degree of authority appropriate to his position. This led to the formation of a ladder of dependencies and responsibilities and of a unique system of interpersonal relations, with fathers and brothers mutually interacting and also having an effect on those around them. The structure was completely destroyed by the occupying Russians in 1864, when the Lublin Capuchin house was classified among the so-called closed convents.
Druki z zakresu teologii systematycznej wytłoczone w oficynach polskich do połowy XVI wieku
Dyl, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
In the earliest period of printing in Poland (ab. 1475-1550) only nine books on systematic theology were published (two of these had two editions). Against the total of 500 theological prints in that period, the number is indeed small. Demand for such books had dwindled. The Renaissance and the Reformation forced theologians to search for a new theological method. Books based on the scholastic method were not suited for anti-Protestant polemic, furthermore, the humanistic trend in theology was very strong in Poland. Scholastic theology was gradually giving way to the new approach. However, that is not to say that the scholastics easily accepted the defeat. This is evidenced by the works of systematic theology under discussion here. They were not numerous, but they represented the major directions of scholasticism: Anselmianism, Thomism, Scotism, 13th century Augustianianism. Particularly noteworthy is the Scharfenbergs' decision to print Peter Lombard's Sentences. It also has to be added that many philosophical works included long theological passages.
Frank E. Sysyn Between Poland and the Ukraine. The Dilemma of Adam Kysil 1600-1653. Cambridge. Mass. 1985 s. XIX+406. Harvard University Press.
Dyl, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
Archidiecezja i metropolia mediolańska u progu reformy kościelnej kard. Karola Boromeusza
Góralski, Wojciech (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
The point of departure for the study of Cardinal Charles Borromeo's synodal legislation in the diocese (11 synods) and Church province of Milan (6 synods) ought to be the organizational and religious and moral situation in the area in the time immediately before the appointment of that eminent archoishop. In the first section of the article the author gives a short presentation of the diocese of Milan. He points out both the prevalent shortcomings and manifestations of evil and the positive aspects on which Cardinal Borromeo was able to draw in his work. The overall balance at the moment of the archbishop's assumption of power was decidedly negative. In section two the reader gets a general view of the situation in the Church province of Milan. In moral and religious terms, it was the same as that in the diocese. The author pays much attention to the composition of the Lombard metropolis, about which Cardinal Borromeo had many doubts. Against such a background, the reformatory activities of Cardinal Borromeo in his capacity as archbishop and metropolitan of Milan must be described as truly impressive.
Jezuici i ich udział w katolickiej reformie kościelnej na Śląsku Cieszyńskim w XVII i XVIII wieku
Kiedos, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
The Reformation in Cieszyn Silesia greatly weakened the religious and administrative vitality of the Roman Catholic Church. After the Thirty Years War and the pacification of the country a Catholic reaction began; it was started by the political authorities and was based on the provisions of the peace treaty. A Religious Commission was formed in 1653 to restore denominational unity in the Duchy of Cieszyn. Its main task was to reclaim and secure all the churches and chapels still in Protestant hands. When it became dear that the Commission’s actions were not producing adequate results, the Catholic nobility suggested bringing the Jesuits to Cieszyn. The first two Jesuits arrived in Cieszyn in September 1670.The Jesuits were unable to extend their ministry to localities remote from the parish centres, i.e. first of all to mountainside villages. Therefore, they decided to set up a separate mission for those outlying areas. Swayed by the Jesuits, the Catholic estates addressed a request to Bishop Franciszek Ludwik to appoint a suitable missionary. He appointed Leopold Tempes, a zealous Jesuit, who contributed greatly to religious revival in Cieszyn Silesia.
Zagadnienia historii diecezji chełmińskiej na łamach "Studiów Pelplińskich" przed jubileuszem 750-lecia diecezji i 20-lecia "Studiów Pelplińskich"
Walkusz, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
Pelplin was designated in 1824 as the capital of the Chełmno diocese, newly reorganized by the papal bull De salute animarum. Very soon Pelplin became a major publishing and research centre. From 1969 the Catholic periodical "Pielgrzym" appeared there, first as a weekly, then from 1919 three times a week. The seminary, transferred to Pelplin from Chełmno in 1829, acted on behalf of the diocese in the beatification process of Cardinal Stanisław Hosius (bishop of Chełmno in 1549-1551) between the two World Wars; hence, the diocesan publications during that period were mostly devoted to the Cardinal. After World W ar II a scholarly annual, the "Studia Pelplińskie", started to appear as part of the diocesan series. A decisive impulse to create a separate learned journal came in 1965, when the Seminary was affiliated to the Lateran University in Rome. Fourteen volumes of the Studia have appeared so far, each of them containing a sizeable proportion of historical articles. Since most of these are based on sources, they hold an important place in the contemporary historiography of the diocese. the present article classifies and discusses the varied set of problems in the history of the diocese dealt with in the Studia. There are texts on the individual periods of the diocese's history (early Christianity, the Teutonic Order's rule, the partitions, war and occupation), on bishops and other people who have earned a permanent place in its history. This study also discusses articles on religious orders, parishes, sanctuaries and pilgrimages, emigration from the diocese, historiography, bibliographies and diocesan publications.

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