Roczniki Teologiczne, 2001, T. 48, z. 4

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Aretologia agapetyczna Klemensa Aleksandryjskiego w zarysie
Szczur, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Αγάπη is the ordering and hierarchizing principle of all virtues in the aretology of Clement of Alexandria. It is in ἀγάπη that “virtues accomplish their fullness.” This exceptional rank, importance and central position is variously exposed by the author of the “Stromateis”. In his texts, in which he mentions a series of different virtues, ἀγάπη is almost always quoted as the last one, that is one that is on top of all the others, one that closes the process of improvement, the “bond of perfection.” Due to its special character, ἀγάπη cannot be treated in the same way as the other virtues, for it is, as it were, the axis around which all the other values accumulate. Christian love (ἀγάπη) “makes everything perfect” and “leads to perfection.” Therefore our author follows St. Paul and says that „love is the greatest of all virtues (μείζων δὲ τούτων ἡ ἀγάπη).” Hence ἀγάπη is dependent on many intellectual and moral values; by growing, it becomes the quintessence of all the others. The present study has analyzed the virtues in direct relations with ἀγάπη. A number of the announcements of Clement of Alexandria point out that, generally, one can speak about three degrees in which virtues are related to ἀγάπη. The first group of virtues that Clement discusses is so much related to ἀγάπη that one can speak about the relation of identity or sameness. This group includes: πραότης (suavity), χριστότης (nobleness), ὑπομονή (endurance), ἀφϑονία (lack of covetousness), ἀμισία (lack of hatred), ἀζηλία (lack of false ambition), ἀμνησικακία (oblivion of harms), and ϑεοσέβεια (fear of God). The second group is based on the relation of origin or implication. To this group belong the following: δικαιοσύνη (justice), εὐποιία (benevolence), παρτυρία (testimony). The third group is characterized by a fairly far degree of distinction, which may be defined as a relationship of accompany. To this group belong εἰρήνη (peace), φιλανϑρωπία (philanthropy), φιλοξενία (hospitality), φιλοστοργία (tenderness). All the above virtues play auxiliary functions in relation to ἀγάπη. Clement of Alexandria identifies the increase of ἀγάπη, in a sense, with the whole process of Christian perfection, therefore the teaching on the above mentioned virtues, indelibly linked with the essence of ἀγάπη, has been identified as agapethic aretology.
Duszpasterstwo wojskowe na terenie diecezji łomżyńskiej w latach 1918-1939
Guzewicz, Wojciech (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The paper discusses pastoral care for the army in the Łomża diocese during the interwar period. It was organized in five military parishes, that is in Łomża, Ostrołęka, Ostrów Mazowiecka, Osowiec, and Suwałki. They were personal parishes and included not only soldiers of the army, the maritime and air force, but also their families, the youth in military schools, civilians employed in the army, pensioners and invalids, and also captives and prisoners of war. Chaplains-parish priests took direct care in the army, and were helped by auxiliary chaplains. In the years 1918-1939 in the Łomża diocese there were 38 chaplains in the army, 14 of whom were parish priests who held the duties of administrators of military parishes, and the rest of them were auxiliary chaplains. The basic pastoral duties of military chaplains included organizing religious life in particular military units. This was carried out mainly in three levels: performing strictly pastoral duties (services, organizing retreat, conducting catechesis etc.), organizing social action (e.g. running supplementary courses for soldiers) and running office matters. Military chaplains took numerous initiatives for the sake of the development of religious life in the Polish army. Such initiatives which won soldiers’ kindness and gratitude, and were highly praised by the church and state authorities. Sometimes, however, their work was hampered by conflicts between some pastors and representatives of the military authorities.
Jan Walkusz. W cieniu połamanego krzyża. Studia i szkice z dziejów Kościoła katolickiego na Pomorzu Nadwiślańskim w latach 1939-1945. Tczew-Pelplin: Wydawnictwo Diecezji Pelplińskiej „Bernardinum” w Pelplinie 1999 ss. 254.
Dyl, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Jubileusze w Kościele katolickim (1300-2000)
Skrzyniarz, Ryszard (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The Catholic Church has taken up the idea of the particular year of grace from the Old Testament, and put it into existence under the form of the Jubilee Year or the Holy Year. From 1300 to 2000 twenty six jubilees had been announced in the Catholic Church. The Jubilee Year of 1300 was the ground for all the other jubilees in the Catholic Church. The bulla of Pope Boniface VIII Antiquorum habet of 22nd February 1300, one that announced the first Jubilee in the Church, contained instructions that the faithful who visited the basilica of SS. Peter and Paul, regretted for their sins and came to confession, would obtain general absolution of all their sins. The condition for a complete absolution of sins was the following: a visit to St. John’s basilica in Lateran, then the basilica of the Greater Mother of God), genuine repentance and confession. The first and all the successive Jubilees were held in Rome. It was later that popes began to spread them over the whole world. The Great Jubilee of the Year 2000 was held both in Rome and in all the particular Churches. It focused on two places, i.e. Rome and the Holy Land. In order to take part in the celebrations of the Great Jubilee, one should have on pilgrimages to the places appointed by the pope and local bishops. The Jubilee of the Year 2000 was supposed to prepare the Church to the third millennium. Therefore for many reasons it was exceptional in relation to all the hitherto jubilees, although it had preserved the main conditions established during the first jubilee. On the occasion of the celebrations related to that jubilee, the Church stressed ecumenism as the element of reconciliation and fellowship of all the people believing in God. It was the time of encounter for Jews, Christians, Muslims and all the people who contribute with their faith to making peace. It was also the time of repentance and reconciliation, and the time of joy, for each man who participated in it could take advantage of the opportunity to obtain grace of God’s mercy.
Kartuzi. Teksty, książki, biblioteki. T. 1. Red. Sönke Lorenz, Edward Potkowski. Warszawa: Uniwersytet Warszawski 1999 ss. 278.
Zahajkiewicz, Marek T. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Ks. Józef Kentenich i początki Ruchu Szensztackiego w Polsce (do 1946 roku)
Janowski, Paweł (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
In its 20th-century forms the lay apostolate draws its inspirations, above all, from the work of St. Vincent Pallotti. His outcome, however, did not allow right away to define clearly pastoral, spiritual and organizational forms for his ideas. The association of Pallottins, while preserving the spirit of their founder, had struggled for a few generations to make them come true. Rev. Józef Kentenich S.A.C., like Pallotti, saw the foundation of universal apostolate in covenant with Mary and based the Schönstatt Movement anew on that covenant. The work improved in terms of its organization and spirit, started to gather priests, nuns, single women, men and families. Each of the branches was internally different in view of its commitment to the work of the Movement. The activity of each fellowship focused on the original idea of a sanctuary. The years Rev. Kentenich spent in Dachau (1942-1945) and in exile in the United States (1952-1965) created an opportunity to instil the Schönstatt Movement ideas in new milieus and new continents. Now Pallottins were the first who had transplanted those ideas in Poland, among whom a particular role was played by Rev. Wojciech Turowski and Rev. Augustyn Urban who belonged to the German province of Pallottins. Together with their activities, a female line gradually came to existence, a trend that was built on the testimony of the first Sisters of Mary from Schönstatt. The first part of the study presents the figure of Rev. J. Kentenich and the integral history of how particular the Schönstatt Movement fellowships came to existence (except Poland), their structures and goals. The second part describes the origins of Polish Pallottins and their reception of the idea of the Schönstatt Movement until 1946, the infiltration of those idea through the Pallottins from outside the Polish province, and Rev. Kentenich’s contacts with Poles.
Ksiądz Bosco jako nieoficjalny mediator między Stolicą Apostolską a Królestwem Włoch w sprawie nominacji biskupów i przyznania im „exequatur” (1867-1874)
Motto, Francesco (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Kwestia Południa (1860-1999). Zarys problematyki
Casella, Francesco (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Maryja napełniona Duchem Świętym – ideałem cnót w „Wykładzie Ewangelii według św. Łukasza” św. Ambrożego
Ziółkowska, Marta (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
St. Ambrose, the Father of the Church, lived in the forth century. Owing to his contribution to the development of the doctrine about the Mother of God and the fact that he spread Her cult, he was rightly called the “Father of Latin Mariology” and “Patron of the veneration to Mary.” The paper is another attempt at showing the contemporary reader the plethora of mariological writings penned by the Bishop of Milan. It depicts the outcomes of detailed analyses of the Lecture on the Gospel of St. Luke speaking about the relationship between the Holy Ghost and Mary, and showing the spiritual image of the Virgin from Nazareth. The main source was the original text of the above mentioned work, being part of the Italian edition of Ambrose’s works Opera Omnia di Sant’ Ambrogio, vol. 11-12, Milan 1978. St. Ambrose focuses on two events from the history of salvation: Annunciation and Visitation. Either of the mysteries shows a most complete relationship between the “Creator of the grace” and the Holy Virgin. The first one says about the action of the Holy Ghost in Mary and through Mary. The second part of the paper puts forward the image of Mary outlined by the Bishop of Milan as a pattern of virtues, an ideal which both virgins and mothers should look up to. Ambrose has not worked out a permanent hierarchy of virtues, rather he presents a wide range of them in relation to the Mother of God. Most attention is paid to the discussion on faith and its attributes. Then the following virtues are considered: modesty, humbleness, obedience and wisdom. In order to have a more complete view of the issues under discussion, some basic assumptions from pneumatology (within the the confines of the work under study) and aretology are given.
Misja świętych Cyryla i Metodego w Polsce pierwotnej w świetle badań zwolenników jej istnienia i oddziaływania
Koczwara, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The paper presents hypotheses put forward by the most famous advocates of the Slavic rite in Poland under the early-Piast Dynasty. Those advocates expressed their views in the passing century in many scientific publications. Maksymilian Gumplowicz opens a series of them, and on the basis of few sources he shows that the Slavic rite was permanently present in our territories. His theses were in many ways repeated and modified by the successive generations of Polish scholars, those who were advocates of the Slavic rite. One should mention here Marian Gumowski who worked in the interwar period, and his arguments are evidenced by archeological discoveries, especially in the range of numismatics. After the Second World War a group of advocates starts with Józef Widajewicz, and then as follows: Rev. Józef Umiński, Henryk Paszkiewicz and Karolina Lanckorońska. H. Paszkiewicz puts forward the most interesting arguments, especially those which deal with an analysis of the term jazyk (language, tongue), which is understood by the author as a “rite” (religious, that is). Suggestive as the theses of the authors in question are, they have one principal drawback, ie. they assume in advance the fact that the Slavic mission in Poland has taken permanent roots. In the light of such an assumption they go on to explain and interpret all the facts on the political and church relations in primary Poland. Consequently, they fail to reflect the actual state of affairs, but rather what the authors wished to be. Such being the case, it diminishes the value of reliability of the theories put forward by the authors.
Pierwsze krakowskie drukowane dzieła teologiczne obcych i rodzimych polemistów antyprotestanckich
Dyl, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
As early as the initial period of the Reformation, Polish typographic printing houses started to bring out books which propagated the doctrines of the reformers, as well as those which were against them. It was the invention of print that made it possible for new ideas to be spread, and it made possible the defence of the Catholic faith. Until mid-16th century all the printed editions of foreign and Polish theological works written by anti-Protestant polemicists appeared in Krakow. In other centres, literature of that kind was printed after 1550. The largest number of works in Krakow was made in Hieronim Wietor’s, and then in Maciej Szarfenberg’s printing houses. After Martin Luther’s public exposition in 1517, initially there would appear books written by foreign authors. One should mention here Erasmus, who was equally well-known in Poland as in other parts of Europe. His learned studies De libero arbitrio or Hyperaspistes diatribae were printed in Krakow soon after the original had been edited. The studies written by Vio Kajetan and John Eck, a professor of Ingolstadt University, were also printed. John Eck was well-known because of his participation in the Lipsk debate against Andreas Karlstadt and Martin Luther. There was also a number of theological books written by Polish authors, and printed either in Latin or Polish, although in the beginning the classical language was preferred. We find here the following authors: Stanisław Bieliński, Grzegorz of Szamotuły, Jan Dantyszek, Michał Hillebrand, Andrzej Krzycki, Mateusz of Kościan, Stanisław Orzechowski, Stanisław Morawicki of Szczodrkowice. The latter edited a book in Polish entitled “Rozmowa nowa, niektórego pielgrzyma z gospodarzem o niektórych ceremoniach kościelnych” [A New Conversation Between a Pilgrim and a Landlord about Some Church Ceremonies]. Apart from that work in the Polish language, there appeared an anonymous book entitled “Księgi próbowane przez doktory i ludzie nauczone Kościoła rzymskiego” [Books Tested by Doctors and Learned People of the Roman Church].
Rola środowiska rodzinnego w procesie kształtowania się aktywności literackiej polskiego duchowieństwa na ziemiach byłego zaboru pruskiego w latach 1848-1939
Walkusz, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Together with the trends of the Spring of the Peoples there occurred a considerable national revival, initiated mainly by the League of the Nation. This was done by means of the Polish press and respective literature, intent on awakening Polish national awareness. The League of the Nation issued an appeal to spread educational work, and to that appeal responded, above all, Catholic clergymen who – apart from their engagement in the press and journalism – put their creative ability to creating popular literature, full of ideas, for the people. Their participation in that sphere has not been investigated so far, therefore the paper attempts to answer the question about the influence of the familiar milieu on that type of activity. It turns out that it was, above all, formation in the spirit of the Polish national values that decided about it, and undoubtedly the personal patterns from the most proximate surrounding. The more vivid was the degree of activity, the more common was one’s participation in the creative literary process. Therefore the largest number of priests originated from Greater Poland and Pomoria, and the least from Varmia. No matter how we look upon the genealogy of that phenomenon, it is difficult not to notice the enormous influence of home and family. The values taken from there, in combination with indubitable talent and individual predispositions, then appropriately shaped during school education and studies, would bring forth fruit by the standards of the phenomenon that was met nowhere except in the former Prussian partition.
Salezjanie na ziemiach zachodnich i północnych (1945-2000). Służba kościołom lokalnym a realizacja własnego posłannictwa
Pietrzykowski, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Initially, Salesians worked within non-parochial structures. They worked with adolescents by running oratories, vocational schools, orphanages, lower theological seminaries etc. Article 10 of their Constitutions, binding until 1972, issued an explicit warning: “in principle, parishes should not be accepted.” When diocesan bishops in Polish territories put Salesians in charge of charitable work, they often made their decision dependent on whether the sons of Fr. Bosco would take pastoral care. Until the outbreak of World War Two they had run 14 parishes. When the state borders and the system had changed (1945), the priests from the Salesian Society committed themselves in pastoral care in the West and North Territories. The reasons for their decision were the following: 1) particular Apostolic Administrators asked them and insisted on them to do that, 2) in the search for new didactic-formative posts, 3) such was the appeal issued by Primate Hlond of 5th December, 1945, 4) some friars took their own initiatives, 5) this was necessary due to circumstances when the state had abolished traditional forms of their activity. In relation with an insufficient number of the diocesan clergy, the main task was to replace them. A geographic network of parishes which were taken over by Salesians proves that their superiors had a concrete plan in mind, something that would help avoid too much dispersion. In 1970 225 priests worked in 67 pastoral posts. After the Church had obtained the rights of property (1971) in the Regained Territories, regular religious houses were erected in bigger parishes. On the grounds of the parochial pastoral care at that time, two new Salesian inspectorates were founded. The fall of communism (1989) in Poland made it possible for Salesians to organize educative-formative centres in the Western Territories.
Sytuacja prawna organizacji religijnych w obwodzie winnickim na Ukrainie 1918-1964
Szymański, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
The state policy towards religion during the proletariat dictatorship was modelled on the legal acts accepted by the Commune of Paris. They were the foundations upon which the party organized its programme and appropriate laws. It is the decree entitled “On the Division Between the Church and the State and School” of 23rd January, 1918, that decided about the existence of the Church. The decree was included into the Constitution of the Soviet Russia as article 13. In practice, that article was subordinated to article 6 of the constitution which read that CPSU [Communist Party of the Soviet Union] was the leading force of the Soviet society, the core of the political system, and of the state and social organizations. The application of the above article was regulated by numerous decrees, circulars, orders, resolutions and instructions issued for the administrative authorities which could interpret them freely, and thus had an unlimited range of opportunities to remove any manifestations of religious life. The order of 9th April 1929, which unified legal acts pertaining to religious organizations in the territory of the whole Soviet Union, in the Ukraine it gained its interpretation on 23rd June 1932 under the form of an Instruction issued by the Presidium of the All- Ukrainian Executive Committee. Moreover, the Stalin constitution of 1936 regarded all activities which were not part of the “cult” as illegal. The socio-political circumstances after the Second World War forced the party and state authorities to change some of the legal norms, and facilitated a more favourable interpretation of the actually binding norms. Owing to that religious organizations, among others, gained a limited legal personality. The local authorities introduced also their own legal norms which “regulated” the situation of the Church in their own territory. Further changes in legislation as regards religion took place in 1958, at the November Joint Assembly of CC CPSU [Central Committee of the Communist Party of the Soviet Union]. It was then that Khrushchev presented his own 7-year plan to “Build communist society,” a plan that presumed, among others, total elimination of religion from social life. Consequently, the Presidium of CC CPSU adopted a new resolution as regards religion and the Church. The resolution legitimized legal limitation of religious organizations and the clergy. The law turned out to be ineffective, which is testified by the fact that the proxy to the Council of Religious Cults of the Winnica region proposed in 1964 to introduce a new all-Soviet or republican legislation about cults. This legislation was developed not on the basis of the resolution of 1961, but on the decree of 1918.
Szkolnictwo we Włoszech. Zarys historyczny (1860-1999)
Casella, Francesco (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
„Tygodnik Katolicki” na tle początków prasy diecezjalnej w Gorzowie i jego akcenty wielkopolskie (1945-1950)
Wilczyński, Leszek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Soon after the establishment of the Apostolic Administration in 1945, official church magazines started to appear there, and since May 1946 a magazine for all the faithful called “Catholic Weekly.” The paper shows the origins of the press publishing houses of the Gorzów Administration, with particular emphasis on the “Catholic Weekly” and the affairs of the Church in Greater Poland. The affairs were reflected and commented on in the weekly in the years 1949-1951.
Ustawy Królestwa Włoch o kasacie zgromadzeń zakonnych (1866) oraz konfiskacie ich dóbr (1867)
Motto, Francesco (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Wizytacja parafii Kowel z 1799 roku
Tylus, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
In the State Archives in Żytomierz there has been preserved until today only six charts of visitation to the Kowel parish in 1799, a parish that belonged to the Luck diocese in Volhyn. Despite that lack, the remains open a valuable material for the history of the Kowel parish. Owing to their important contents and dearth of the existent sources, the author decided to publish that material. Before that the author had written a paper on the Kowel parish entitled “XVIII-wieczne duchowieństwo na kartach metryk parafii Kowel” [The 18th-Century Clergy in the Pages of Certificates in the Parish of Kowel], published in the „Archives, Libraries and Church Museums” (2000, vol. 73, pp. 419-436). The preserved parts show the history of the parish founded in 1551, and its endowment, duties that parishioners had towards their parish, the condition of parochial buildings, the hospital and the school. It was Bishop Jan Chryzostom Kaczkowski, the Luck suffragan, who visited the parish on 28th September, 1799, commissioned by the Łuck-Żytomierz Bishop Kasper Kolumn Cieciszowski. One the basis of the material from the visitation it is difficult to point to a concrete person who had prepared the text of the visitation. It could have been Rev. Wincenty Dobrowolski, the then coadjutor-provost of Turzysk and Dean of Kowel. His name appears at the time of the visitation in the description of the dedication of the public chapel in Uchowieck (1797).

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