Roczniki Teologiczne, 2004, T. 51, z. 4
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Pozycja Elżbietanki w dekanacie wałeckim w latach 1868-1920Ceynowa, Tadeusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)After the dissolution of religious orders in the part of Poland annexed to Prussia, which happened in the first half of the 19th century, only women’s convents taking care of the poor were not liquidated. The changing social-political situation in that century also influenced the religious and Church life. Numerous new initiatives appeared that were supposed to form new religious orders. One of the new cloistered families was the Order of the Sisters of St Elizabeth (Nysa 1842). In the Wałcz deaconate, after the dissolution of the Jesuit college at the end of the 18th century, the monastic life did not exist. The energetic parish priest of the Tuczno parish, Rev. Juliusz Alkiewicz, put forward the initiative of bringing nuns to the Wałcz region. The direct cause of the “gray sisters” coming to Tuczno proved to be the epidemic of typhus that broke out in that region in 1867. After completing the Church and legal formalities the nuns undertook taking care of the orphans and organizing a private school for girls. The legislature of the “Kulturkampf” reduced the possibilities of influencing the local society, both Catholic and Evangelic, by the order. After the May Laws were subdued the nuns never returned to the work at school; they took care of out-patients and ran a kindergarten. At the same time the Wałcz parish priest. Rev. Wurst, seeing the Tuczno nuns’ devoted work, wrote a letter to the General Mother Superior, in which he asked to send some nuns to Wałcz. The solemn introduction of the Sisters of St Elizabeth took place on 16 June 1887 The nuns were soon appreciated not only by Catholics but by Protestants and Jews, too. Not only did they serve the sick inhabitants of Wałcz, but also reached such places as Skrzatusz and Nakielno. They took care of the sick, they raised funds as well as collected food for the poor; and they also run a kindergarten. The nuns’ work conceived on a wide scale, induced the local people to work in charity organizations. After the outbreak of World War I the “gray sisters” nursed the wounded and contused soldiers. The ending of the war made it possible for the nuns to continue the work they had been doing earlier in the Wałcz deaconate.Pozycja Świętość na dworze książąt polskich w XIII w.Flaga, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Pozycja Urząd prezbitera w świetle pism Klemensa z AleksandriiSzczur, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Pozycja Kaznodziejstwo w Polsce średniowiecznej w świetle ustawodawstwa synodalnegoZahajkiewicz, Marek T. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Preaching should be numbered among the most important pastorate activities. This is the reason why it should be discussed against the background of the way pastorate was understood in the given period. In the Middle Ages pastorate was treated as a way of ruling – directing other people, and as holding office. Because of this, instructions on this subject were given basically in legal documents, among others in synodal statutes. In them, starting with legate statutes of the 13th century, we find information concerning homilies and a lot of instructions for pastors. From these sources the picture appears of preaching in an average Polish parish; mainly teaching the faithful the rudiments of the faith (rudimenta fidei). The parish priest was responsible for the teaching. His care was the testimony to the standard of the homilies. The present article is a contribution and encouragement to further research in this domain.Pozycja Misje katolickie w rejonie Zatoki Hudsona (1912-1942)Zając, Paweł (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Catholic clergy began evangelization of the Indian tribes in the Canadian North-West in the middle of the 19th century. In the years 1845-1865 the Missionary Oblates of Mary Immaculate who worked there, covered the vast area ranging from Hudson Bay to Alaska with a network of permanent residences, and in the north they reached as far as the border of the Arctic tundra. Working on consolidating Indian missions, they undertook to evangelize the Inuit in different areas of the Canadian Arctic, from Labrador (starting in 1844), through the Hudson Bay area (1868, 1901-1907), to the delta of the Mackenzie (from 1860), and even Alaska (1862, 1870, 1872-1873). However, this work, undertaken with a varying degree of success, did not turn into a lasting engagement until the beginning of the 20lh century, when in 1912 the first permanent Catholic mission was set up among the Inuit in the Hudson Bay area, namely, in Chesterfield Inlet (Father A. Turquetil OMI and Father A. Le Blanc OMI). After four years of difficulties and failures in 1916 the mission saw a group of catechumens who accepted baptism in the spring of 1917. The Inuit’s constant growth of interest in Christianity that was displayed from then on, made the Oblates establish further foundations in the region, and the Church authorities form a separate administration unit in the eastern and central Arctic. In 1925 an Apostolic Prefecture was established in the area and in 1931 the Hudson Bay Vicariate Apostolic. Its traditions are continued today by the Churchill-Hudson Bay diocese. From the moment when the mission in Chesterfield Inlet was established to 1942 the missionaries’ work in this area was managed by Father A. Turquetil OMI, who was appointed the Hudson Bay Prefect, and then the Vicar Apostolic. The isolation of the missionaries who were hundreds of kilometers from each other, difficulties in obtaining provisions as well as severity of the climate made their work one of the most fascinating chapters in the history of the missionary Church. The constant competition between Catholics and Anglicans was an important context of the mission among the Inuit. Positive reception of Christianity among the Inuit soon gave rise in the Arctic to young Churches that inherited the denominational conflicts of the old continent and stood face to face with the challenge of reconciliation of the new faith with their forefathers’ tradition and culture. This question seems to be gaining more significance nowadays, which should be taken into consideration when undertaking the issue of history of missions among the Inuit of the Canadian Arctic.Pozycja Zbiór dokumentów na temat życia konsekrowanegoDaniluk, Mirosław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Pozycja Problematyka duszpasterska synodu włocławskiego biskupa Stanisława Karnkowskiego w 1579 rokuDyl, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)The convention whose decrees had a special significance for the life of the Catholic Church, for its laws and organization, was the Trent Council (1545-1563). The start of the Polish way of introducing the Trent reforms was acceptance of the resolutions by King Sigismund August and by the Senate at the Sejm in Parczew in 1564 from the Pope’s nuncio, John Francis Commendoni. The Polish Episcopate, however, because of an undecided attitude of Primate Jakub Uchański, who wanted to convene a national council, as well as because of the uncertain political situation caused by expiration of the Jagellonian dynasty, abstained from accepting the resolutions. The Włocławe;k Diocese, that from 1551 was called Kujawsko-Pomorska, consisted of Kujawy and the Gdańsk Pomerania. The impact of the Reformation was very strong there. A positive role in consolidating Catholicism in the diocese was played by Bishop Stanisław Karnkowski, who was to become the Polish Primate. He was born in Karnkowo, near Włocławek, on 10 May 1520, and died in Łowicz on 8 June 1603. He was appointed Bishop of the Kujawsko-Pomorska diocese on 1 October 1567. In 1569 he established the Theological Seminary in Włocławek. He induced Jakub Wujek to make a Polish translation of the Holy Writ. He also crowned Stefan Batory and blessed his marriage to Anna Jagiellonka. On 29 January 1582 he succeeded to the Metropolitan See in Gniezno. He also established the Theological Seminary in Gniezno. He was the author of many political treatises. Soon after he succeeded to the bishop’s office, on 14 February 1568, Bishop Stanisław Karnkowski issued a decree convening a Synod to Włocławek ad diem Maris, alies feriam tertiam post Dominicam Reminiscere proxiam, which was on 16 March. The Synod introducing the Trend reforms in the area of the vast Włocławek Diocese, emphasized the religious teaching. It also stressed preaching God’s Word by the clergy. However, in order to avoid delivering homilies by undesirable preachers, no-one could do it without the Ordinary’s permission. The teaching priest should be in the state of sanctifying grace and he should preach on every Sunday and holiday and condemn all heretic errors; and the faithful should listen to the homilies in their parishes. Priests should warn people against improper occupations on holidays. The Synod recommended establishing brotherhoods, schools and associations, however, they were personally supervised by a priest. In their preaching parish priests should make use of the Holy Writ, the decrees of the Council of Trent, the breviary and the sacramentary. Finally the Synod reminded priests that they were called to sanctity, so they should make constant progress in their faith and perfection. It should be noted that the convention that is discussed in the article was the first Włocławek Synod whose documents were published; they were printed by Matern Holin in Cologne.Pozycja Działalność pastoralna oraz edukacyjno-kulturalna jezuitów na Lubelszczyźnie w epoce przedrozbiorowejFlaga, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)With the use of the recently published Encyklopedia wiedzy o jezuitach na ziemiach Polski i Litwy 1564-1995 (L. Grzebień /ed./, Cracow 1996) and of the relevant subject literature, the author presents the Jesuits’ pastoral and educational-cultural work in the historical Lublin region, from the moment they settled there to the dissolution of the Order in 1773. He divided the issue into the following paragraphs: the beginning of the Jesuits’ work in the Lublin region, their pastoral work and their educational-cultural work. The author states that even after the dissolution of the Order in 1773, Jesuits were still connected with the Lublin region. As an example he quotes their work in the schools run by the Commission for National Education, and a personal example was ex-Jesuit priest, Rev. Grzegorz Piramowicz, who for nearly 25 years (from 1775) held the office of parish priest in Kurów and Końskowola, parishes situated in the Lublin region, where all the time he educated peasant children.Pozycja Przestępca czy narodowy bohater?Smagacz, Arkadiusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Pozycja Pokora – „matka cnót” (μήτηρ άρετων) w ujęciu Bazylego Wielkiego i Jana ChryzostomaSzram, Mariusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)The aim of the article is to show the basic assumptions underlying the teaching of humility in Eastern patristics, on the example of writings by two outstanding writers of the 4th century, who used the Greek language – St Basil and St John Chrysostom. They come to analogous conclusions as St Augustine, who lived at the same time, speaking explicitly about humility as the basis of all virtues. Their conception is a synthetic summary of a few earlier currents. Besides the biblical, and especially evangelical, data, the authors used the ancient Greek terminology connected with the ideals of moderation and magnanimity and the attitude of lack of conceit, changing its original semantics in the Christian spirit. They also referred to the foundations of the teaching of humility as a moral-religious virtue that were formed in the circle of Alexandrian theologians (Clement of Alexandria, Origen) and to the idea of putting humility at the head of virtues as the foundation of Christian life that was used in the ascetic practice of early-Christian monks. Basil and John Chrysostom define humility as freedom from conceit and the conception that a man may be covered with glory all by himself, and not by looking for it as coming from God. They emphasize that various kinds of submissiveness may be called humility and that not all of them deserve to be called virtues. Evaluation of a given form of humility depends on the motivation which resulted in assuming this attitude. Both these authors do not leave any doubts as to the foremost importance of humility in the process of acquiring virtues. It is the mother, the root, the supporter, the basis and the bond for all the other virtues (μήτηρ άρετων). According to the rules of the ancient rhetoric Basil and John Chrysostom present the virtue of humility against the background of the fault it opposes, that is conceit. They stress that although true humility is the opposite of conceit, the borderline between the fault and a distorted form of the opposite virtue may be quite fluent; one can pride himself on his own humility and derive pleasure from it. Humility as it is understood by Basil and John Chrysostom is a specific virtue. On the one hand, it a separate virtue that opens the way to perfection and makes it possible to acquire other virtues, but on the other - it is an attitude that accompanies all the virtues; it is the ‘head’ (κεφαλή) of each of them and a trait that distinguishes each true Christian. In this formulation, humility in a sense comes close to the Aristotelian ideal of ‘μεσότης’, which also sometimes was described as a separate virtue and sometimes as an inseparable feature of each virtue. The well-known stoic conviction that one who acquires one virtue, at the same time acquires all of them, may be connected, in a peculiar way, with this understanding of humility.Pozycja Sytuacja religijna na terenie obwodu winnickiego w 1965 r. według raportu pełnomocników rad: ds. kultów religijnych i cerkwi prawosławnejSzymański, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Pozycja Kontakty Parafii Matki Boskiej Częstochowskiej w London, Ontario z Katolickim Uniwersytetem LubelskimWalkusz, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)The subject of the article is the question of formation and development of cooperation between the parish of Our Lady of Częstochowa in London, Ontario and the Catholic University of Lublin. It began soon after the parish had been established in 1953 and the then parish priest, Rev. Franciszek Pluta had visited the Catholic University of Lublin. It assumed an organized form only in 1977. It was then that in London a Circle of Friends of the CUL was established. From the very beginning it was prepared to promote the CUL among Polish Canadians and other inhabitants of Canada and to collect funds for the work of the CUL. It was this aim that membership in the Society of Friends of the CUL, as well as organizing all sorts of profitable events and the visits of the University’s official representatives (among others the Rector, Prof. M. A. Krąpiec, Rev. T. Zasępa, Prof. S. Sawicki, Rev. J. Perszon) to London were to serve. A completely different form of these relations was initiated in the middle of the 1990’s by the present parish priest, Rev. Adam Gabriel, who made efforts to make the promotion of the CUL more intensive and the cooperation between the two institutions more effective. It is being carried out, among others, through annual Advent retreats with sermons preached by a representative of the CUL, academic-informational meetings, visits and lectures of CUL professors in London and research projects inspired and moneyed by the parish of Our Lady of Częstochowa in London.Pozycja Z dziejów duszpasterstwa akademickiego w Poznaniu (1919-1939)Wilczyński, Leszek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)As result of efforts made by the authorities and the Poznan community, in 1919 the University of Poznan, and then other types of higher schools were established there. The students coming to Poznan had to be given pastoral care. Responsibility (because of the place it was in) lay with the Poznan archbishop, who at the same time was the Gniezno Archbishop and the Primate of Poland. At that time the office was held by Cardinal Edmund Dalbor. He considered care of academic youth as especially important. This is why in the years 1919-1939 the archbishop’s office had all the files connected with the Academic Pastoral Center in Poznan. In the Primate’s Office the School Department, that worked until 31. January 1932, took special care of the Academic Center. In the place of the Department Cardinal August Hlond established a special department that was called Retreat Office. The tasks of the Office were defined in five paragraphs: 1. propagating the idea and the movement of closed retreat; 2. assistance in finding retreat houses and priests who can run them; 3. striving after establishing archdiocesan retreat houses; 4. collecting statistics about closed retreats in both dioceses; 5. maintaining the communication with retreat movement in Poland and abroad. The documents concerning the Academic Pastoral Center in Poznań, gathered by the Archbishop’s Office, were included into Part II of the Office of the Primate of Poland. They are kept in one file that is called “Academic Pastoral Center” After establishing the University of Poznan, Primate Dalbor commended the Center to Rev. Józef Prądzyński’s care; Rev. Prądzyński was the canon with the Maria Magdalena Collegiate Church in Poznan; he took office as the academic pastor on 26 December 1919. Unfortunately, the Center did not have its own chapel or church, and hence the services were held in many different places; initially in the Skórzewskis’ chapel. They were silent Holy Masses with a ten-minute homily. Then services for students were held at the Franciscan church, on Sundays and holidays at 12 o’clock a.m. Rev. Józef Prądzyński kept making appeals, asking for appointing a special church for student services, so that they would not interfere with the Holy Masses for the “owners” of the church. The next temporary church given to the Center was the Lord Jesus’ Most Holy Blood Church in Żydowska Street. The service for students consisted of the Holy Mass and a homily. The homilies were preached by the academic pastor, by two professors of the Theological Seminary and by the Chancellor of the Archiépiscopal Curia. In 1922 the Rector of the University suggested that the Primate should make efforts to build an academic church. The matter gained momentum in 1926, when a new student hostel was built in Wały Leszczyńskiego. In 1928 the academic chapel was set up there. It was to be the beginning of the future academic church. The university promised to cover all the costs connected with maintaining it. Unfortunately, also this chapel proved to be too small for the increasing number of students. This is why building a new academic church was still given much thought. The students themselves suggested building a votive church to thank God for regaining Polish independence. This could happen after building the monument of Lord Jesus’ Most Holy Heart; then a university-votive church would be erected. The number of student organizations and Catholic associations was constantly increasing. A new church would certainly solve the problem of academic pastorate work that would be centered in one place. On 16. September the Cardinal Primate appointed Prelate Doctor Teodor Taczak, the parish priest in the St Martin parish in Poznan, to the position of the new academic pastor (Rev. Józef Prądzyński resigned from the office on 16. September 1934, after many mishaps caused by the Rector of the University). To help the pastorate develop properly, the Primate appointed Rev. Walerian Krzymiński a special assistant to the new pastor. Under the care of the Academic Pastorate Center there were two higher schools working in Poznań (University of Poznań and Higher Trade School). New associations of Catholic youth were established; however, activity of political parties as such was not to be noticed. In 1938 the Primate confided the Center to the Dominican Friars who were coming back to Poznań. They committed themselves to build a university church next to their monastery. The church was to have the invocation of the Virgin Mary of the Rosary. Unfortunately, the outbreak of World War II upset these plans, and it was only after 1945 that they were reverted to. The Poznań academic pastorate played an immense role in forming the new generation of Poles who were entering social life of the reborn Poland. It offered religious service; one could attend the Holy Mass and annual retreats as well as pilgrimages, meetings, lectures, and many others that it organized. Owing to this the young people felt strong support and did not feel lonely in those difficult times.Pozycja Recepcja Arystotelesowskiego ideału μεσότης w doktrynie Klemensa Aleksandryjskiego. Problem definicjiZagórski, Dariusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)In book II of The Pedagogue Clement gives the following definition of μεσότης: “The mean state is good in everything, and especially in preparing a meal. Extremism is what causes or exposes one to a fall, whereas those states that are mean between extremities are good (profitable). The means is possession of what is necessary, as natural inclinations are determined by the necessity of what is indispensable.” Researchers generally agree that the above definition is based on the Aristotelian ideal of μεσότης formulated in The Nicomachean Ethics II 1107A in the following way: “So virtue is a purposive disposition, lying in a mean that is relative to us and determined by a rational principle, and by that which a prudent man would use to determine it.” Pointing to the basic difficulties in defining what we call a mean state, Clement stressed three criteria that additionally define it: criterion of indispensability, criterion of harmony with nature and criterion of the just rational measure. On the basis of numerous examples taken from his own experience the author proves that extremisms are harmful and delusive.Pozycja Wizerunek kobiety łódzkiejBudziarek, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Pozycja Nieznany dokument parafii Jaworów (archidiecezja lwowska)Tylus, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Pozycja Literaci w sutannachKról, Stefan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)Pozycja SiglaZiemann, Eugeniusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)