Roczniki Historii Kościoła

Stały URI zbioruhttps://theo-logos.pl/handle/123456789/12790

Roczniki Historii Kościoła były kontynuacją „Roczników Teologicznych” zeszyt 4: Historia Kościoła, wydawanych od roku 1949 przez Towarzystwo Naukowe KUL (pierwotny tytuł „Roczniki Teologiczno-Kanoniczne” – do roku 1990). Ukazywały się w latach 2009-2013, obecnie ponownie stanowią zeszyt 4 „Roczników Teologicznych”.

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20 lat diecezji toruńskiej. Kościół na Pomorzu Nadwiślańskim w służbie Bogu i człowiekowi
Olszewska, Karolina (Towarzystwo Naukowe KUL, 2013)
750-lecie powstania szczecińskiej kapituły kolegiackiej Św. Piotra Apostoła (Mariackiej)
Wejman, Grzegorz (Towarzystwo Naukowe KUL, 2013)
The Collegiate Chapter of St. Peter was founded on 18 April 1261 by Prince Barnim I and his wife Marianne, with the participation of Bishop Hermann von Gleichen (1251-1289). Two years later, on 8 July 1263, the same prince himself brought it to his newly-founded the Collegiate Church of St. Mary. The Chapter of St. Peter's/St. Mary's survived for 282 years. It was finally resolved in 1543 and its income was transferred to prince’s Pedagogium. The Chapter consisted of 12 canons, including six prelates. In the 13th century, the chapter’s income increased. To the income coming from two villages, 25 churches, a chapel, new sources were added. The chapter got privileged with an annual income of 30 Marks from the mint in Szczecin. Other new sources were as follows: land and rent of the 71 villages and two cities of Szczecin and Pyrzyce. Access to the Szczecin Basin in the vicinity of two villages: Stepnica and Świętowice and 37 churches (currently 10 of these localities is in Germany) as well a chapel were also sources of the chapter’s income in the sixteenth century. The chapter enjoyed a most beautiful church in Szczecin and the best school in the city. Provost of the chapter also participated in the territorial organization of the diocese, holding the office of Archdeacon. The chapter was also responsible for the growth of spiritual life in Szczecin, and influenced cultural development in the region, as borne out by a comprehensive book collection. At that time, Szczecin had a largest number of collegiate or monastic centres. 7 centres out of 70 in the Diocese of Kamień Pomorski were located in Szczecin. St. Mary’s collegiate was undoubtedly a leading centre among these.
Arkadiusz Smagacz OCD, Karmelici bosi w Lublinie w latach 1610-1864. Promotor: ks. prof. dr hab. Stanisław Wilk. Recenzenci: bp prof. dr hab. Jan Kopiec (Uniwersytet Opolski), dr hab. Roland Prejs OFMCap, prof. KUL.
Smagacz, Arkadiusz (Towarzystwo Naukowe KUL, 2009)
Badania historyczne w polskim środowisku Misjonarzy Oblatów Maryi Niepokalanej
Zając, Paweł (Towarzystwo Naukowe KUL, 2011)
The article sums up the achievements of the historical circle of Polish Missionary Oblates of Mary Immaculate during the last century. It indicates the foundations of the Oblate historiography, which include the most important archival collections both in Poland and abroad, as well as studies by the most important Polish Oblate historians. Both achievements of historians-professionals and historians-amateurs are discussed. Several thematic aspects of the Oblate historiography are pointed to: basic syntheses, hagiographic and biographic works, studies on the work of Polish Oblates abroad. Also the main directions of further studies and their significance for the Church historiography in Poland are briefly discussed.
Ciało zmartwychwstałe w nauczaniu Ojców Apostolskich i św. Justyna
Szram, Mariusz (Towarzystwo Naukowe KUL, 2009)
The article presents the teaching about the resurrected body in the 2nd century A. D. (Apostolic Fathers, Justin, Pseudo-Justin), up to the moment of the appearance of the first treatises devoted exclusively to resurrection; they were written by Athenagoras, Tertulian or Origen at the break of the 2nd century. On the basis of analysis of source texts the author puts forth the following theses: 1. The conviction about Christ’s resurrection was transmitted as one of the main truths of faith that prophesized raising of the dead, although the argument also appeared that referred to the Incarnation of Logos as the event giving the human body exceptional dignity, as well as stressed the role of God the Father as the Author of the new creature in the ultimate times. 2. Universality of resurrection as an act preceding the last judgment did not raise doubts in the authors of that period; however, they stressed rather the theological meaning and the salutary context of resurrection – that is, they understood it in the strict sense as the fact that just people will gain a new life in its fullness. 3. In some authors, especially in St Justin, the millenary context can be seen, suggesting the existence of resurrection for the just, who will live in a thousand-year kingdom that will still be an earthly, but already renewed one; this resurrection will be supplemented by the fact that people will gain new features, proper for eternal life, which can be received only after bringing back to life all the remaining people deserving eternal punishment in ultimate times. 4. In the discussed period spiritual understanding of resurrection was important. It was believed that in fact it begins with the baptism, and in ultimate times it only will be confirmed and supplemented by returning to human bodies. Moral conditions for receiving the new full life were important. Only those ones would attain it who would ‘keep their bodies chaste’; that is who would be faithful in their earthly lives to the grace received at the baptism. 5. The authors writing in that period were not particularly interested in anthropology. From the middle of the 2nd century the dualism of Hellenic origin was in fact typical. It emphasized that man consists of an immortal soul and a mortal body; however, this relation is not commented on so widely as in later apologetic writings. 6. Christian authors of the first two centuries A. D. most often used the phrase “ἀνάστασις νεκρων” for describing resurrection, and when they meant the resurrected body they more frequently used the term “σάρξ” than “σωμα”, although these terms had similar meanings and they were used interchangeably. 7. Authors of that period did not consider the features of the resurrected body in detail. First of all they emphasized its immortality (ἀθανασία) and imperishableness (ἀϕθαρσία). 8. Most works coming from the discussed period contain criticism of the doketistic views or ones rejecting resurrection, which proves that from the very beginning there was a current in the Church that questioned the possibility that the human body could return to life.
„Cura animarum” w parafii Racławice w latach 1918-1939
Moskal, Tomasz (Towarzystwo Naukowe KUL, 2010)
The Partition Era, which lasted for over a hundred years, weakened the religious and patriotic life of the Poles. The restoration of Polish statehood required a great effort from the authorities and inhabitants of the country. The Church in now independent Poland was faced with a variety of religious practices, the situation which had arisen due to the period of national slavery. Prayers, liturgical and para-liturgical rituals, holidays and days of fasting had to be unified. The article presents priests’ efforts that were supposed to deepen the religious experience of the faithful. Ministry of sacraments realized in daily activities of a parish, services, preaching and catechizing were all means to enliven the spiritual life of the faithful and deepen their religious experience, which in turn was expected to affect the living standard of the congregation. This presentation of those efforts, created on the basis of archival materials, permits one to conclude that priests in Racławice did their best to meet the challenge.
„Demokracja ludowa” w powiecie wolsztyńskim w latach 1945-1947. Wybrane struktury władzy i reakcje społeczne
Zając, Paweł (Towarzystwo Naukowe KUL, 2009)
Consolidation of the Communists’ position in Poland in the years 1945-1947 followed from the international situation at the final stage of World War II. The Communist authority, paradoxically called “people’s democracy”, was imposed on Poland against the people’s will. In the present article two realities are compared. The first one is the systematic formation of new authority structures, and the second one are hopes for the possibility of complete sovereignty of the country liberated from the German occupation expressed by representatives of various social groups – farmers, craftsmen, teachers, the clergy. The security organs and the civil administration diligently noted all manifestations of independent thinking in order to eliminate them or to control them according to their own plans, by way of spreading propaganda or intimidating people. The chronological and territorial perspective of the article is narrow – the Wolsztyn District in the years 1945-1947. Still it allows the author to illustrate well enough the situation in Poland after the war – the situation of gradually destroying people’s freedom of conscience in the name of the “people’s democracy” that was being built. Although the article does not focus on the attitude and activities undertaken by the clergy, it should be remembered that independent attitude was usually inspired by the Catholic formation of the conscience.
Dialogue with Non-Christians: Dealing with Muslims – Which Way?
Kruczek, Zdzisław (Towarzystwo Naukowe KUL, 2012)
Po drugim Soborze Watykańskim w nauczaniu Kościoła, kiedy mowa o relacjach zachodzących między chrześcijaństwem a religiami niechrześcijańskimi, otwarcie uwypukla się trzy elementy. Na pierwszym miejscu artykułuje się fakt, że w religiach tych na pewno istnieją – w większym lub mniejszym procencie – takie prawdy, które po części zawierają coś z prawdziwego objawienia. Dalej Kościół uznaje w tych religiach uniwersalne postawy braterskich więzi, jakie się w ich doktrynie ujawniają. I w końcu poprzez takie nastawienie Kościół promuje zasadę wolności religijnej. W obecnej dobie wyłania się zagadnienie dialogu z muzułmanami. Nie jest to proste, bo wyznawcy tej religii zawsze mieli wielkie zastrzeżenia co do treści wiary chrześcijańskiej, interpretacji jej miejsca w życiu poszczególnych społeczności oraz co do sposobu praktycznej aplikacji swej religii w codziennej rzeczywistości z uwzględnieniem powyżej wymienionych trzech elementów. Jako przykład może posłużyć opracowanie Muhammada Àta ur-Rahim pt. Jezus – Prorok Islamu, opublikowane ponad 30 lat temu. W tekście tym autor prezentuje przedziwną interpretację chrześcijaństwa, przedstawia fantazyjne, jeśli już nie zabawne, historie nt. Jezusa, wielkich świętych i tym podobne. To wszystko na swój sposób szokuje, może nawet i denerwuje. W końcu powstaje pytanie: jak w takim kontekście zabiegać o dialog i z jakim nastawieniem do niego podchodzić? Wiele doświadczeń dokonało się na tej płaszczyźnie w odniesieniu do tego zagadnienia. Różne są odczucia w tym względzie. Niemniej ludzie nauki, ludzie dobrej woli i mocno uduchowieni twierdzą, że niezależnie od tego, jaką muzułmanie przyjmują postawę w odniesieniu do doktryny chrześcijańskiej i jak rozumieją dialog, należy z nimi rozmawiać i usilnie się starać, by dialog ten miał prawo obywatelstwa w relacjach z nimi. Możliwości, by taki dialog zachodził, zawsze istnieją. Dokonywać się on może na poziomie codziennych kontaktów sąsiedzkich, rozmaitej działalności podejmowanej dla dobra społeczności, wymiany poglądów teologicznych (zwłaszcza przez ekspertów) i doświadczenia religijnego właściwego dla wyznawców danej religii (przykładem – Jan Paweł II w spotkaniach z reprezentantami rozmaitych religii w Asyżu). Bardzo wiele na temat praktycznej aplikacji dialogu w codziennych relacjach z muzułmanami mogą powiedzieć misjonarze i kapłani pracujący w takich krajach, gdzie obecni są wyznawcy Islamu. W tych społecznościach rozwiązaniem pozostaje jedynie dialog. Stąd wielu czyni wysiłki, praktykując i trzymając się tego stylu, bo każdy wie, że jest on dla nich jedyną ostoją.
Działalność piśmiennicza duchowieństwa diecezji częstochowskiej w latach 1925-1939
Kapuściński, Jacek (Towarzystwo Naukowe KUL, 2012)
Between the year 1925 and the outbreak of World War II, the Diocese of Częstochowa had 473 priests. Apart from their pastoral duties, some priests engaged in writing. They were educated for that purpose, and some of them had had previous authorship experiences in other Dioceses. The most prolific were priests coming from the Diocese of Włocławek. Essays and papers by the Częstochowa Diocese priests were published by university and Diocese publishing houses. Clerical publishing was strongly supported by the Diocese leaders, such as Bishop Teodor Kubina, who emphasized the importance of these activities. The publications in question concerned a variety of issues and domains. Most works concerned theology. Some of these were strictly scientific papers, others were of more popular character, yet others were targeted at a wider public. The publications were in Polish and Latin. Apart from theology, some priests wrote texts in the field of humanities: literature, documentaries and journalism. Altogether, in the years 1925-1939, at least 57 priests were active writers, which equalled 12% of the total of the clergy in the Diocese.
Dzieje franciszkanów w Grodnie do 1975 r.
Makarczyk, Józef (Towarzystwo Naukowe KUL, 2013)
This article deals with the pastoral activity of the Franciscan monks in Grodno from the time of the foundation of the monastery in 1635 until 1975.The patron Eustachy Kurcz bestowed the monks with resources that helped them survive numerous instances of historical turmoil and chaos. The time of the Partitions of Poland witnessed almost a complete demise of the Grodno monastery until 1906. When Poland regained independence, the pastoral vigour of the Grodno Franciscans was rekindled. Among the pastoral initiatives of the time, there was the publishing of Rycerz Niepokalanej [The Knight of the Immaculate Virgin Mary], so wellknown for the editorial efforts of Maksymilian Kolbe, who in the years 1922-1927 worked in Grodno as a journalist and a priest. The death of Father Dionizy Klimczak, shot dead by the Nazi in 1943, marked the turbulent history of the monastery during War World II. The geopolitical shifts in the wake of the War caused it that Grodno was incorporated within the USSR. One of the most outstanding promoters of “Peace and Good” at that time was Father Arkadiusz Waltoś.
Dzieje schizmy kościelnej w Gądkowie Wielkim w latach 1963-1968
Śmierzchalski-Wachocz, Dariusz (Towarzystwo Naukowe KUL, 2010)
In the period between 1963 and 1968 there was an “Independent Autonomous Roman-Catholic Parish” under the protection of State authorities in Zielona Góra as well as security service. The initiator of this schismatic parish was Father Czesław Szczukowski, who was appointed vicar-adiutor by the Curia in 1963, thus superseding the former, unpopular parish priest Fr Barański. However, the popularity and conflicts with the former parish priest led to his dismissal. Fr Szczukowski could not come to terms with this fact and he caused a split in the congregation of the Gądków parish. The local communistic government took advantage of the resulting situation and, with the help of security services, initiated the creation of an “Independent Autonomous Roman-Catholic Parish” in Gądków Wielki in 1963, which was registered and maintained on the initiative of Department of Religious Affairs of the Voivodship National Council in Zielona Góra in cooperation with the regional security office and the governing Workers’ Party. Yet the eagerness and imagination of the priests delegated by the Gorzów Curia and their initiatives which went beyond the normal scope of parish ministry as well as problems with the morality of the rebellious clergymen all led to a slow decline of the schismatic parish. All actions of the communist authorities in order to maintain the schism were fruitless, especially that the very initiator, Fr Szczukowski, entered into a civil marriage, distanced himself from the schism and reconciled with the Catholic Church, baptizing his child, yet being subject to ecclesiastical penalties as a suspended priest. Eventually in May 1968, the “Gądków experiment” failed and the faithful reunited with the Roman-Catholic Church. Father Szczukowski permanently joined his life with Cornelia Twarda, raising their offspring and regretting his acts of the past, trying to do penance for them by lending help to the Church and the Gorzów clergy.
Dzieła Stanisława Hozjusza. Oryginały i przekłady
Wojtkowski, Julian (Towarzystwo Naukowe KUL, 2011)
Eschatologiczna nagroda w pismach św. Cypriana
Wysocki, Marcin (Towarzystwo Naukowe KUL, 2009)
A special period in the life of the Church, the time of persecutions, that happened at the break of the 2nd century, not only gave numerous testimonies of martyrdom, but also brought development of theological thought, especially the theology of martyrdom and eschatology. The present article aims at showing the teaching on eschatological reward in the writings of one of the most brilliant figures of that period – St Cyprian, the bishop of Carthage (†258). In his writings St Cyprian, touching upon eschatology especially emphasized the future reward for the faithful, and he showed the splendor of the reward by the wealth of terms he used, among which agonistic and military terminology occurs most frequently. The Bishop of Carthage drew the reader’s attention to the fact that although this reward may be attained by all the faithful, there is a gradation of the future reward depending on the services; he mentioned martyrdom for faith in the first place among them.
Giuseppe De Marchi, Le nunziature apostoliche dal 1800 al 1956, Città del Vaticano: Libreria Editrice Vaticana 2006 [ristampa anastatica], ss. XX + 284; Antonio G. Filipazzi, Rappresentanze e rappresentanti pontifici dalla seconda metà del XX secolo, Città del Vaticano: Libreria Editrice Vaticana 2006, ss. XXIV + 358.
Prokop, Krzysztof (Towarzystwo Naukowe KUL, 2011)
Grudziądz w II Rzeczypospolitej. Aspekty społeczno-narodowościowe i religijne
Staniszewski, Marcin (Towarzystwo Naukowe KUL, 2010)
The article presents the development of Catholic associations in the town of Grudziądz in the light of national changes and parish administration in this area. The presented outline of social, national and religious changes that occurred in the inter-war period constitutes a good reason to continue historical research in the involvement in church life of the faithful and their inner formation. The confraternities mentioned were supervised by the Grudziądz Union of Catholic Confraternities and Societies established in 1927. The constituent priests and heads or delegates were concerned with the consolidation and intensification of broadly understood Catholic activities in the town area.
Hierarchia ecclesiastica orientalis. Series episcoporum Ecclesiarum Christianorum Orientalium, t. 3 – Supplementum, a cura di Giorgio Fedalto, Padova: Edizioni Messaggero Padova (Messaggero di Sant’Antonio – Editrice) 2006, ss. 560.
Prokop, Krzysztof (Towarzystwo Naukowe KUL, 2011)
Historyczne tło konfliktu polskiego duchowieństwa i świeckich w wieku XVI. Na podstawie „Rozmów Dworzanina z Mnichem” Marcina Kromera
Bruździński, Andrzej (Towarzystwo Naukowe KUL, 2009)
The Krakow canon, Rev. Marcin Kromer (1512-1589) in the years 1551-1554 wrote a book entitled „Conversations Between a Courtier and a Monk”. The work is a credible report of the historical struggle between the clergy and the noblemen for the future form of the Church in Poland, as well as of the Polish state. Struggles on the religious field overlapped the earlier animosities between the clergy on the one hand and the noblemen and courtiers on the other; animosities that had different sources. The author of the discussed text was convinced about the revealed, indisputable and indivisible truth deposited in the Catholic Church, and he tried to give the readers intelligible arguments. In the present article only the social-political controversies are selected from the web of various charges and accusations brought by the two social classes. The clergy charged the noblemen with physical violence and abuses, abolishing monasteries and parishes, destroying holy pictures and figures of saints. Kromer reproached the noblemen about imitating foreign novelties and about uncritical admiration and acceptance of anything that came from the West. He blamed them for oppressing the lower classes, extravagance and wasting their estates, for drunkenness, living beyond their means, brawling and effeminacy. He upbraided them for not thinking about their country and opposition to the king’s strong authority. In turn, the noblemen reproached the clergy for leading a life that was far from the ideals of Gospel. One of the alleged faults was not practicing celibacy. Another charge was a lack of priestly zeal and making the wrong use of church preferments. Canon Kromer’s work was a realization of the recommendation given by the Krakow cathedral Chapter about offering a decided opposition to anti-Church movements and ones connected with the Reformation. It also became part of the reform of the Church carried out in Poland according to the directive of the Trent Council. Also, Kromer’s work is a magnificent specimen of Polish culture of the 16th century.
Ideał celibatu kapłańskiego w nauce Ojców Kościoła i pisarzy wczesnochrześcijańskich
Nowicki, Andrzej (Towarzystwo Naukowe KUL, 2011)
Imiona chrzestne dzieci chłopskich okolic Fajsławic w drugiej połowie XVIII wieku
Adamiak, Kazimierz (Towarzystwo Naukowe KUL, 2013)
First names given to children depend on many factors: ethnic background, religion, geographic location, societal status or time period. This article deals with the name-giving pattern and its evolution in peasant families during the period 1757-1809 in four villages within the realm of the parish of Fajsławice in the Lublin Region. The four villages in question were: Fajsławice, Siedliska, Suchodoły and Wola Idzikowska. At the beginning of the period under analysis, the pool of baptismal names was rather small: only 33 different male and 26 female names were used. The distribution of these names was hardly homogenous: 8.3% of all boys were named Wojciech, 19.8% of girls – Marianna, while some other names were used only once. A similar pattern was also observed in the other regions of Poland at that time. In order to identify what motivated parents as regards name selection, a few factors have been investigated: birth near the patron saint day, name inheritance from parents, and inspiration from the local cult of saints. The statistical analysis of the annual distribution of given names over the first 13 years of the parish’s existence proved to be most strongly affected by the date of birth: 95.8% of all boys were given the name of a saint, whose patron date was in the period of 4 weeks before or 4 weeks after the boy’s birth date; 81.6% for those who were born two weeks before or one week after the patron date. In most cases, the name was selected after a patron whose day was after the birth date. For girls’ names, the effect of the birth date on the baptismal name was slightly weaker, but still dominant: 86.9% of all girls born during the period between 4 weeks before and 4 weeks after the saint day received the name of the patroness. The analysis has also shown that the children’s names were practically not affected by the parents’ names or the names of a parish patron saint. The same name was given to siblings only if the previous one had died. In the period of 50 years under analysis, the naming pattern underwent a significant change: 76 new names were introduced (44 for boys and 32 for girls). Practically all of them followed the calendar rule, but the crucial role in their selection was played by the parish priests: some of them were more conservative and introduced practically no new names; some others were very creative, although some of the names they suggested did not stay in the pool of active names for a long time. The tradition of giving two names was not very significant, but, some parish priests tended to give double names more often than others. Many new names, both single and double ones, were inspired by new saints canonized in the 17th and the 18th century, especially those, who were Jesuits.
Irena Wodzianowska, Rzymskokatolicka Akademia Duchowna w Petersburgu 1842-1918, Lublin: Towarzystwo Naukowe KUL 2007, 8° ss. 318, nlb. 1.
Prejs, Roland (Towarzystwo Naukowe KUL, 2009)

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