Roczniki Teologiczne, 1991-1992, T. 38-39, z. 4

Stały URI dla kolekcjihttps://theo-logos.pl/handle/123456789/13171

Przeglądaj

Teraz wyświetlane 1 - 4 z 4

Duchowieństwo diecezji przemyskiej obrządku łacińskiego w latach 1918-1939
Szal, Adam (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
In the rich social mosaic of the Second Republic the presence of the clergy was strongly marked. In the years 1918-1939 there were 1105 priests in the Przemyśl diocese. The number of the Przemyśl clergy in comparison with the number of the faithful put that diocese on lop of other dioceses in Poland. An analysis of the descent of the clergy shows that (hey come mainly from Polish nationality, and their parents were most often farmers. In view of its territory the greatest number of the vocations to the priesthood was in the part of the diocese situated west of the river San Those clergymen were intellectually formed within the framework of the Theological Institute in Przemyśl, and they received an ascetic formation in the Theological Seminary. Both the ascetic and intellectual formation were then continued under a changed form after their ordination. The board of the diocese cared about appointing proper people to the pastoral posts of all levels. It is worth noting that some nominations were introduced by a strictly defined procedure. It was expanded especially in the cases of appointing a priest to the post of a parish priest in the irremovable parish. The ordinary bishops took care about proper social conditions of the diocesan clergy. A crucial task of the clergy was to perform some pastoral functions as they were defined by the canonical law (dispensing of sacraments, sacramcntals saying masses and teaching the tenets of the faith at the pulpit and in schools). Within the framework of church associations it was the Catholic Action that played a prominent role in the pastoral work. The pastoral work of the elegy ran paralelly to the activity in the political sphere. The decisive majority of the priests favoured National Democracy, though they were also adherents of other political orientations, e.g. Polish Peasants’ Party “Piast”. The clergy's participation in social, economical and cultural work was admirable. Some part of the priests were engaged in the scientific and publicistic activity. The clergy of the Przemyśl diocese in the interwar 20 years look every effort to fulfill well the demands of the times made on them.
Duchowieństwo parafialne w józefińskim systemie polityki kościelnej cesarzy austriackich (1780-1790)
Krętosz, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
Josephinism, which developed in the region of the Catholic Habsburg monarchy, boiled down to the State's reform of the Church in the monarchy. Such a policy of the lay authorities, apart from few positive aspects, subjugated the Church and disorganized religious life in the countries of the monarchy, mainly at the turn of the 18th and 19th centuries. The chief architect of that policy of the Slate towards the Church was Emperor Joseph II (1780-1790). During his reign Josephinism reaches its peak and the Church's life is almost completely disorganized. The present paper is an attempt to show the State's policy towards the clergy in order to define anew its place within the framework of the Joscphinite conception of pastoral care as the most important function of the Church. The following questions have been discussed in the paper The Church and Her place in the Stale, a planned model of the parochial clergy, theological seminaries as a tool of the clergy's upbringing by the State, the number of the clergy, the crisis of the vocations to the priesthood in the Austrian monarchy in the beginning of the 19th century. The paper is part of a broader line of the author's study whose aim is to trace down the degree of the Church's disintegration and her subjugation to reasons of Stale on Polish territories which then belonged to the Austrian monarchy, first of all on the territory of the Lvov archdiocese of the Latin rite.
Patrocinia kościołów parafialnych w archidiecezji (halickiej) lwowskiej do końca XVI wieku
Tylus, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
The paper deals willi the problem of palrocinia which problem is little known in Poland. The patrocinia concern the areas which historically belonged to Poland, the archdiocese of Lvov. According to material based on authorities and studies it was shown against the possibly broadest range throughout 260 years (1340-1599). The author established the number of parochial centres at 125 (churches and chapels with the rights of a parish), out of which 90 have a particular patrocinium. Including all known main and the so-called contitularis (secondary) palrocinia these churches have altogether 164 patrocinia. Among them the greatest number constitute saintly patrocinia (90), then Marian patrocinia (49), trinitarian (22) and angelical (3). In order to belter understand the questions of patricinia the author attempts to present them against the background of the liturgical cult of the Church, the patrocinia of Europe, in the diocese of Cracow, and sometimes in Silesia and Greater Poland. He also attempts to pinpoint the direct motives which decided about the acceptance of a concrete invocation. Very often, especially with the trinitarian and Marian patrocinia, it was the common cult of the Church, and with the angelic and saintly patrocinia it was the name of their founder, his personal piety and influence that decided about it, as well as the influence of Lvov churches, with the cathedral at their head, the influence of mendicant orders, the patronage of the saints in the Middle Ages and whether the churches were situated by the trade route. Patrocinia came to these regions along with the surges of immigrants from Poland, Czechoslovakia and Germany. It was also the local Russians with their customs and piety that contributed to the choice of a patrocinium. The chronology of the patrocinia of parochial churches shows that Marian patrocinia were the oldest (The Holiest Virgin Mary, The Nativity of the Holiest Virgin Mary, and the Holiest Virgin Mary of the Snow). Out of trinitarian invocations to the oldest belong: the Holy Trinity, the Holy Cross and the Holy Ghost; out of saintly patrocinia: Mary Magdalen, Nicolaus, Stanislaus and All Saints. Starting from the 15lh century all the invocations that have been mentioned in the paper are more and more popular. Il turns out that the hitherto sudies dealt with the invocations from the period of the 17lh - 20th centuries, while the primary patrocinia were often different. The documents of churches which the author has studied witness to this. Taking the proper patrocinia for that period the paper establishes a new list. At the same time the author bases himself on the archivals of the Lvov archdiocese in Lubaczów and he adds some years to the hitherto accepted dates of the erection of parishes. It is illustrated by the table in the paper.
Powstanie i organizacja Instytutu Historii Kościoła przy KUL
Kumor, Bolesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1992)
Before 1939 there were 7 chairs of the Church’s history at the theological faculties in Cracow, Warsaw, Lvov, Vilnus and Lublin in the then Poland. In Cracow and Lvov worked two separate chairs of the Church's history in Poland. After 1945 only three theological faculties and four chairs of the Church's history (Cracow, Lublin, and Warsaw) remained within the borders of the new Polish Stale. In 1946 Fr Mieczysław Żywczyński took the chair of the Church's history at KUL which chair had been vacant for a couple of years. In 1950 there was established a separate chair of the Church's history in the Christian ancient times and the history of theology, and it was Fr dr Marian Rechowicz who was appointed to this chair. On September 1, 1957, three chairs of the Church's history: of the ancient times, Middle Ages, modem and contemporary history were created at the Faculty of Theology on September 1,1957. Thanks to Fr Rector M. Rechowicz's personal engagement the Congregation of the Seminaries and Universities issued a document on 6lh February 1964 which erected the Institute of the Church's History at the Theological Faculty at KUL. The Institue includes 7 chairs: the chair of the Christian ancient times (Fr Bolesław Kumor, then Fr bp Jan Śrutwa), the chair of the Middle Ages (Fr Marian Rechowicz, then Fr Marek Zahajkiewicz), the chair of the modem and contemporary history (F r Mieczysław Żywczyński, then contemporary Fr Bolesław Kumor, 19th and 20th centuries – Fr Zygmunt Zieliński), the chair of auxiliary sciences and methodology (Fr Stanislaw Librowski, then Fr A. Weiss), palrology (Fr Jan Szymusiak), then Fr Franciszek Drączkowski), the history to theology (Fr Marian Rechowicz, then Fr Henryk Wojtyska). Three learned papers arc connected with the Institute: “Archives, Libraries and Church Museums”, Theological-canonical Annuals, and fascicles “The History of the Church” and “The Works of the Institue of the Church’s History”.

Przeglądaj

Przeglądaj Roczniki Teologiczne, 1991-1992, T. 38-39, z. 4 wg Temat "Church"