Roczniki Teologiczne, 2000, T. 47, z. 4

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Jan Walkusz, Parafia Matki Boskiej Zwycięskiej w Chatham, Ontario 1957-1997, Lublin-Chatham 1997, ss. 310.
Dyl, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
Z Mandżurii do Garbowa. Kapłańska droga ks. Dominika Przyłuskiego 1872-1942
Konefał, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
Rev. Dominik Przyłuski on all accounts deserves a separate biography. He was born in 1872 in Buchalowice in the Puławy administrative unit to a large peasant’s family. He was ordained to the priesthood on 3rd July 1898 in the Lublin cathedral. In the beginning fulfilled his pastoral functions at Lublin churches, i.e. in the post-Dominican church he helped Rev. Ignacy Kłopotowski, the rector of that church and social worker of high esteem. For four years he was a curate to St. Paul’s. On the Feast of the Epiphany in 1905 he went to the Asiatic part of Russia as a chaplain to the Polish soldiers in the tsarist army. They fought in the war between Russia and Japan then. He was very brave in his ministry, and when machine guns did down, he started his pastoral activity among the Poles in the immense territories of Manchuria. They had chosen the town of Harbin as the centre of their religious and patriotic life. In 1906 Rev. Dominik had settled in that town and together with his compatriots and set about the construction of a church. The Poles-exiles had a accurate vision about what a priest should do. He was to be their leader in the life of the Polish diaspora among the Russian-Chinese majority. And in that nook of the world they cared about the propagation of the faith, propagation of education, and strengthened patriotic awareness. In the years 1906-1907 the church, the school and the library adjacent to the church were roofed. The construction was completed, however, by another priest. Rev. Antoni Maczuk, in 1909. The church was consecrated on 1st August 1909 by the Mohylew bishop Jan Cieplak. Rev. Dominik arrived in his mother Lublin diocese in 1909. He worked in turn in Urzędów (1909-1911), in Kumów (1911-1920) where apart from being a parish priest he took part in the works of the local Agricultural Circle and Polish Mother Country School. He defended his faithful against the restrictions of the Russian and Austrian Military Authorities. In the end of the First World War he founded village schools and libraries in the parish under his jurisdiction. In 1920 he was nominated to be a parish priest in Garbów, where he spent the last twenty-two years of his life. Not only did he support his parishioners in their faith, but carried on some urgent redecoration works in the Garbów church destroyed by the war. He helped those parishioners who were poor. Together with Janina Studzińska he organized a poor-house for the impoverished and older inhabitants of the parish in Garbów. He organized three new parishes here: in Jastków, Tomaszowice and Starościn. For his persistent pastoral and organiaztional work the Lublin Bishop L. Fulman bestowed on him an honorary title of the canon of the Zamość chapter in 1928. When the times of contempt for human rights and principles came. Rev. Przyluski protected the believers of the Mosaic religion. His earthly remains were buried at the parochial cemetery in Garbów. A recollection of him is still alive in the grateful memory of the oldest parishioners in Garbów. Rev. Przyluski died on 22nd December 1942.
Zasady formacji w Stowarzyszeniu Apostolstwa Katolickiego oraz ich zastosowanie w Wyższym Seminarium Duchownym w Ożarowie Mazowieckim (1945-1993)
Dyl, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
The question of formation in the Society of Catholic Apostleship has been the concern of each General Chapter (or Assembly, as it is called after Vatican Council II), Each General Board as the executive body, each Provincial Board. It was similarly in the Polish Province of Christ the King of the Society of Catholic Apostleship. Their members were popularly called Pallotins, after the name of St. Wincenty Pallotti (1795-1850), who set up this congregation of priests and friars in order to encourage the laity to universal apostleship. The problem was two formative ways, that is the traditional one and the so-called organic ascetism, propagated by the Apostolic Movement from Szensztat, until 1965, a movement which remained within the Society. As a result of the efforts to unify the formation was the Ratio educandi societatis Apostolatus Catholici signed by Rev. Wilhelm Moehler SAC, the general of the Society, on 1st July 1963. Hence it was during Vatican Council II and a few months after St. Wincenty Pallotti had been canonized (20th January 1963). The Second Vatican Council put the whole formative process in a different perspective, adjusting it to new pastoral requirements. The Extraordinary General Chapter dealt with this issue; it took place in Rome at the turn of 1968 and 1969. Eventually, the General Board approved the „General guidelines of formation in the introductory period” on 20th March 1987, and on 9th June 1989 the „Guidelines of the sacerdotal formation of philosophy and theology students in the Society of Catholic Apostleship” The paper has not dealt with the formation at all the stages of „religious” life, but only with the formation in the Theological Seminary of the Society in Ożarów Mazowiecki, the former Oltarzew. New trends has been noticed, that is some other things are stressed in the formative process after Vatican Council II.
O szkole jezuickiej inaczej. Renesansowy fundament tradycyjnej szkoły humanistyczno-filozoficznej
Janeczek, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
The paper discusses the humanistic-philosophical conditions of the traditional Jesuit school, especially in the context of that school system which had dominated in Poland for three centuries. The Jesuit school, according to the goals of that order, was integrally connected with its evangelizational function. This is why it was treated as the main tool of Counterreformation. One can, however, show its Renaissance roots which account for an extended study of classical culture, especially the Latin one. To educate a good speaker it was necessary one should have trained him not only to speak accurately from the linguistic and logical points of view. He should have also gained indispensable real knowledge as a condition of good argumentation. His speech should have been suggestive and beautiful. The tool of that purpose was the study of ancient literature, i.e. teaching literary taste and an extended vocabulary, real knowledge crowned by a study of philosophy and theology. In the form of a minimum curriculum it was present within the framework of stu d ia huinanitatis. All this had made it that humansitic education was preferred, yet it did not mean that the linguistic school was reduced to formal education, as it is stressed in literature. Theory and educational practice were an opportunity to stress the educational character of that type of schooling, especially in the aspect of extended historical problems. They were valuable as regards religious and moral formation, and what is more important, again counter the traditional opinion, they were also patriotic. The topic of rhetorical exercises and the Jesuit theatre show the commitment of the Jesuit school in home culture, and that was even the reason why it was assessed negatively. At the same time, the paper has pointed out that didactic practice was always corrected, in respect to Ratio studiormn. New pedagogical trends were made use of, a fact which made the Enlightenment reforms possible. Those reforms tended to a more encyclopedic curriculum, first of all through the extension of real education as regards the Humanities (history and geography) and philosophy, enriched by the achievements of modern natural philosophy.
Relacje międzyobrządkowe w Galicji Wschodniej. O żywotności niektórych stereotypów historycznych
Osadczy, Włodzimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
Nowy podręcznik patrologii - od dawna oczekiwany
Bartnik, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
Kształtowanie się struktur katolickich organizacji młodzieży w II Rzeczypospolitej
Wilczyński, Leszek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
The spontaneous development of Catholic youth organizations after Poland had regained independence created the need for the unification of that movement, the introduction of uniform legal foundations and practical principles of functioning. The were, however, some obstacles in the former three partitions under the form of various laws as regards associations. These laws, most of which were self-contradictory, were binding in Poland until 1932, since for a dozen or so years no Polish norms had been established. In 1932 a decree on associations was passed. The affairs of Catholic organizations had not been regulated until the decree of 1934. The paper discusses the legal situation, as well as statutory changes of organizations in the years 1919-1934. It shows how the organizational structures took form at that time and in the years 1934-1939, when youth organizations functioned within the Catholic Action. The paper depicts also the range of organizational work at various levels.
Kościół prawosławny i jego stosunek do unitów w Rzeczypospolitej w XVIII wieku
Nabywaniec, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
Metody chrystianizacji na ziemiach polskich na przykładzie misji pomorskiej św. Ottona z Bambergu
Zahajkiewicz, Marek T. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
The principal documents of the Church stress the missionary character of that institution. The order of missioning is contained in the Holy Scripture in Christ’s words: „Go into the whole world and proclaim the gospel to every creature” (Mk 16, 15). We ask ourselves: what was the attitude towards mission in the ancient centuries? How was this order carried out in medieval Poland? It is worth knowing the contribution our homeland had made to the work of mission in the light of the sources, describing the Christianization of the West Pomoria in the twelfth century. These are the Lives of St. Otton of Bamberg. The saint conducted a missionary expedition in 1124 to Pomoria, a mission organized at the request of Polish Prince Bolesław Krzywousty. The sources in question contain an accurate report on that missionary action. Poland joined the mission as early as the first years after she had received baptism. In this respect we took advantage of the output of the whole Church. The mission which originated in Poland was grounded on the principle of the voluntary acceptance of baptism. Conversion would be conducted by word and not by force. Baptism would be preceded by the teaching about the basic truths of the faith, then followed baptism and moral principles were given. This structure of missioning, worked out in the Church from the times of Charles the Great onwards, had been used until the end of the Middle Ages. The descriptions of the mission from Pomoria that have been preserved contain also summaries of religious instruction on the occasion of baptism. The rite of that sacrament is accurately reported.
Starania papieża Hormizdasa na rzecz przywrócenia jedności w Kościele w latach 515-517
Koczwara, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
The efforts made by Pope Hormizdas (514-523) to end the painful split in the Church were expressed by sending twice his legacy to the East, in order to carry on unification negotiations. They were based on the anathema on patriarch Acatios, the author of the split, and on the signature of the famous Fides Hormisdae papae, a formulation of unification whose core is constituted by the approval of the primary role of the Holy See in the defence of the purity of the faith. The first journey was made by the legates in 515, it was a response given to the initiative of Caesar Anastazy I (491-518). The caesar initiated the unification talks, forced to it by the revolt of Vitalian. Unfortunately, the journey was unsuccessful. The second expedition of the envoys sent by Pope Hormizdas in 517 did not bring about any effects, either. Both the first and the second attempt to restore unity was countered by Caesar Anastazy who remained completely intransigent and whose religious policy turned out to be fossilized towards the full openness of the pope.
Nieudane starania Augusta II o kardynalat dla księcia Antoniego Egona Fürstenberga w 1712 roku
Kopiec, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
The paper has shown the request of Polish King August II to make the Catholic prince Antoni Egon Füerstenberg cardinal. He was a deputy of Saxony, nominated by August, and belonged, similarly as his whole prominent family from Swabia, to the protectors of Catholicism. From the political point of view, his family supported the pro-French option. August took up his initiative at the moment of the renovation of the pro-French policy adopted by Poland and Saxony, after his return to the Polish throne. The elevation of his collaborator could have been a spectacular support to enhance his own position in Europe. In his request, the king stressed his deputy’s own and his family’s merits for the Catholic cause. The Holy See, however, refused to fulfil the request. The reason it gave was that the future position of a prince-cardinal would be awkward in the political affairs of Saxony, a country which officially was still a Protestant state.
Krąg rodzinny Giovanniego Battisty Lancellottiego, 31. nuncjusza apostolskiego w Polsce
Fitych, Tadeusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
One hundred years had passed since the nunciature was opened without any documents to inform about that ceremony. And the permanent residential nunciature had been functioning in the country on the Vistula river, and it was then that an Italian bishop Noli, Giovanni Battista Lancellotti (1575-1655), was made the thirty first nuncio in Poland. He was the eighth nuncio who was to reside in Warsaw, the new capital of Poland. His life and rich pastoral-diplomatic activity in the context of home history and socio-political and church conditions have been discussed in the present paper. It is based, above all, on the rich sources and available literature.
Ekumenizmu problemy z historią
Zieliński, Zygmunt (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
Dominikanie w archidiecezji lwowskiej w latach 1789-1795. Stan personalny na podstawie akt Konsystorza Metropolitalnego
Tylus, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
Starting from the Middle Ages the Dominican had the largest number of monasteries in the Lvov archdiocese, among those orders which were there. The paper shows the personal state and pastoral works which the religious carried on in the territory of the Lvov archdiocese in the years 1789-1795. They had twenty-two monasteries, prior to the annulments (1783-1789), out of which eighteen belonged to the Russian province of St. Jacek, four to the Polish province (Brody, Bełz. Cieszanów and Sambor). In 1785 the monasteries were made part of the newly-established Galician province, embracing the territory of the Austrian partition. Following the annulments in the years 1784-1789, nine monasteries had remained in such places as Lvov (Corpus Christi), Przemyślany, Podkamień, Jezupol, Tyśmienica, Potok Złoty, Żółkiew, Bohorodczany and Tarnopol. In the territory of the Lvov archdiocese, in the period under discussion, there seven parishes incorporated into the Dominica monasteries. The paper was based on the archives from the Archive of the Lvov Archdiocese in Lvov The Records of the Metropolitan Consistory in Lvov of the years 1789-1790 have been used (mf ABMK 3771) and of 1791-1795 (mf ABMK 3148), ca. 2500 pages, giving the number of the diocesan and religious clergy. They would be made by the Consistory, deacons and provincials four times a year. General changes as regards the appointments in the archdiocese had taken place in two periods: between 1st May and 1st November, and between 1st November and 1st May. This abundant material helps to better understand why there were so many Dominican religious in pastoral care. The table shows the number of Dominicans who lived in the Lvov archdiocese and who were engaged in the parochial pastoral care. We find here their surnames and religious names; baptismal names; places of birth and age (in brackets the year of the data), the dates of joining the order and religious profession; the time and place of stay and work, as noted in the record of the Consistory under study. The blanks in particular sections mean there is no information on that in the said records.
Józef egipski jako figura Chrystusa w dziełach ojców kościoła pierwszych czterech wieków
Selejdak, Ryszard (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2000)
Patriarch Joseph, the last but one son of Jacob, happens to be interpreted in the patristic tradition as a figure of Jesus Christ. One can find it in the texts of the ancient writers: Meliton of Sardes, Ireneus, Tertulian, Orygene, Hipolitus, Asterius the Sophist, Gregory of Elwira, and above all, St. Ambrose. The typological interpretation of Patriarch Joseph is extremely important with the Church Fathers of the first four centuries, it is true, yet it was emphasized by the saint bishop from Milan. He pinpoints that the Old Testament is a preparation for the New Testament, stressing at the same time the continuation of revelation and salvation, which were God’s intention and accomplished their fulfillment in Jesus Christ who came upon the earth. Various circumstance, however, under which Joseph lived and acted, provide St. Ambrose with an opportunity to reflect on the incarnation, passion, death and resurrection of the Saviour.

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