Roczniki Teologiczne, 1995, T. 42, z. 4

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Papież Grzegorz Wielki obrońcą pokoju (w świetle listów)
Chuchra, Maria (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1995)
The pontificate of Gregory I falls on a period difficult for Italy and the whole West; it was the time of barbaric tribes’ invasions. Being the supreme religious authority the pope had to meet practical problems, which often had nothing to do with the apostolic mission. His letters bear witness that he not only proclaimed peace but personally sought to put stop to warfare. Now his activity is inseparably linked with the political situation in Italy, and may be discussed only in the context of the then events. Hence the first section is devoted to this problem. The second section, worked out on the basis of a detailed analyses of the letters, depicts the pope’s concrete efforts intended to consolidate peace in Italy, first of all in Lombardia.
Sposób powoływania lektorów w studiach zakonnych w XVII i XVIII wieku oraz przysługujące im przywileje
Flaga, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1995)
The paper is a continuation of the author’s research on the religious studies in the 17th and 18th c. The author is concerned in it with two questions: the manner of recruiting lectors in religious studies in the 17th and 18th c. and with the privileges to which they were entitled. There was a great similarity between particular orders as to the nomination of lectors, or - as we would say today - religious professors and their privileges. Almost in all orders the most important criterium when recruiting to the office of lector was the intellectual level of the candidates. It was evaluated in the course of exams of several stages and public disputes. Dominicans recruited their lectors in two ways: via scholae and via praedicationis. A possibility to bring lectors (in case there was a shortage of them) from other provinces ensured that the religious youth could continually pursue their studies, and allowed to maintain their high standard. Privileges to which professors of religious studies where entitled were wide in scope. They concerned various spheres of religious life. In order to ensure lectors intellectual work they were exempted from some duties imposed by their rule and Constitutions, such as nocturnal vigil or some fasts. The duties of lectors were also combined with some organizational limitations, e.g. they could not hold any other religious posts when fulfilling the function of lectors. This was also with a view to ensure lectors proper conditions to fulfill their lectors’ tasks well.
Katolicki Uniwersytet Lubelski jako ośrodek promieniowania kulturalnego w okresie międzywojennym
Karolewicz, Grażyna (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1995)
The paper takes up the question of the University’s activity tending to raise the standard of Christian national culture. This activity was manifested in the publication action of learned studies, popular studies and periodicals. KUL’s professors published also outside the university in various periodicals and dailies with an all-Polish and local circulation. The inhabitants of Lublin (the so-called publica) were allowed to participate in lectures in the philosophy of life conducted for students. There was also organized a cycle of lectures within the frameworks of the Common University Lectures not only for Lublin, but for the surrounding regions as well. KUL’s professors took part in organizing various learned societies in Lublin and initiated learned conferences, as well as jubilee celebrations for the noted Poles. The university prepared a group of social activists for the whole country by the Society to Support Social Movement at the Catholic University of Lublin. It organized three-day holiday lectures for the clergy in order to widen their knowledge about the current events in the life of the Church. The Institute for Higher Religious Culture raised religious awareness among te intelligentsia. KUL’s professors worked within the framework of Social Board with the Primate of Poland, carrying out the program of social restructuring of the country in the light of the papal encyclicals. The Catholic University of Lublin was a centre of authority for the Society of Catholic Intelligentsia, the organization which gathered the Polish Catholic intelligentsia all over the country. KUL radiated also on the foreign milieus by taking part in international congresses and conferences, publishing learned papers in foreign languages, membership in international learned organizations, and contacts with many universities both in Europe and outside.
Augustianie w metropolii lwowskiej od końca XIV do połowy XIX wieku
Kratochwil, Zofia (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1995)
The subject matter has been dealt with in two chapters. The first one contains a characteristics of 11 Augustinians convents in particular dioceses; the second one discusses in detail the life and role of the monastery in Lvov, the capital of the metropoly. In the Chełm diocese 4 convents were established, in the Włodzimierz-Łuck diocese three, in the Kijów diocese two, and in the Lvov archidiocese two. A couple of foundations did not stand the trial posed by difficult conditions and after several years collapsed. The founders of the first two monasteries were the reigning king Vladislav Jagiełło (in Krasnystaw) and prince Witold (Brześć). Then monasteries were founded by magnates and noblemen, but only after a 200-year break caused by the Reformation. The earliest two monasteries belonged to the religious province of Bavaria, and then to the Polish province established in 1547. The seat of Augustinians was villages of various size. There were among them four towns: Lvov, Krasnystaw, Brześć and Żydaczów; three smaller towns (oppida): Kodnia in the Kijów voivodship, Orchów and Załoźce in the Russian voivodship; Radziechów, Witków (the Bełżec voivodship), and Zaturce (the Wołyń voivodship) were villages, land estates. Four convents had their own parishes, and one managed and restored a parish destroyed by the war. Other monasteries ran pastoral care in their church, and helped local parish priests. Augustinians cultivated Marian religiousness, three churches bore the invocation NMP (Immaculate Mary the Virgin). They established Marian fraternities, especially of NMP consolation. In Krasnystaw they were cathedral preachers, professors of theology, chaplains at the manor of a voievode, in Lvov they took care about the monastery of Brygides. The religious life was regulated by: the rule, Constitutions and ordination of the chapter and visitation. Visitors handed them, among other things, councillor and synodal orders of the Church. A general moral decline of the Polish society infiltrated also monasteries; the visitors many a time condemned intemperance. The Lvov monastery was erected in 1641. According to the provincial chapter it was supposed to play the role of a novitiate monastery and conduct studies. These plans were being put into practice over a short time; reportedly, there were only a few novitiates and students. Therefore candidates were sent to the Warsaw monastery and were charged for studies. Over the period of the first 30 years the monastery was situated in the Halicz suburb, and then was given the church of the tailors’ guild in the Cracow suburb, and there was located its seat. The monastery, along with the town, lived through Cossacks (1648), Turkish invasions (1673) and was destroyed. Then it restored its walls and took up pastoral care anew. It organized many a time massive worships, propagated religiousness in the fraternity of NMP of consolation and of St Tekla. It had relations not only with the lay founders but also with church officials, and represented all convents of the eastern lands before the metropoly. After the partition first the monasteries from the Austrian sector were annulled: in Lvov, Żydaczów, Załoźce and Witków (1783-1787). In the ’30 of the 18th century the monasteries in Brześć, Zaturce, Kodnia and Radziechów were annulled. The final stage of convents annulment occurred after the Polish uprising (1864). Then the convent in Krasnystaw and Orchow- -Orchówek fell. Augustinians of the Lvov metropoly fulfilled a noble role of strengthening Polishness in the eastern territories and preserving the Latin order, despite the Orthodox and Uniate surrounding.
Administratura Apostolska Łemkowszczyzny w świetle schematyzmu na rok 1936. Zagadnienia wstępne
Nabywaniec, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1995)
The area known as Lemkowszczyzna is a very interesting phenomenon in the national, political and religious aspect. The historical beginings of Lemkowszczyzna go back to the dim past and are now a gordian knot for historians, etnographers and politicians. In the past people of Lemkowszczyzna stressed their separate nationality, the difference from the Ukraine Nation and the similarity to the Russian Nation. They had their own language and the of ten repeated word “lem” - meaning - only became the name of these Carpathian people. At the onest of the XX century under the influence of the Ukrainian nationalism the people of Lemkowszczyzna stressed their Russian ties even more, and became open to propaganda of the Russian Orthodox Church. Lemkowszczyzna was excluded from the jurisdiction of the Greek Catholic bishop of Przemyśl to avoid the conversion of the people of Lemkowszczyzna to the Orthodox Church in 1934 and Lemko Apostolic Administration subordinated to Rome, was formed out of the chosen nine decanates, first Rymanów-Zdrój was the capitol of the Lemko Administration and next Sanok. It encompassed about 120 Greek Catholic parishes Bazyli Maściuch was the first nominated administrator of Lemkowszczyzna. The Lemko Administration took over a well organized parish net from Przemyśl eparchy as well as great number of parishes not all of which/were well maitained. There was an adequte number of priests worhing in Łemkowszczyzna. The people in Administration were very diverse. This area was occupied by Roman Catholics, Greek Catholics, Orthodox and Jews. The nacionalities also, intermixed, the Poles, Ukrainians, Lemkos, Germans and Jews. Besides the oficial Orthodox Church institutions many associations, organizations, societies of religious, educations, political, cultural and national character existed in those parts. Some of them issued their own newspapers. Other forms of newspapers, magazens etc. reached the area from outside even from abroad which had a disintegrating influence on the local society. There was much to be desired from the local education. The small village schools, often bilingual did not fullfil the set educational goal. The developement of the Lemko Apostolic Administration was stopped during the Second World War. After the war political changes the reitovsing of Ukrainians Poles and people of Łemkowszczyzna erased the Lemko Apostolic Administration from the Church map of Poland.
Katolicki Uniwersytet Lubelski w trosce o kształtowanie chrześcijańskiej postawy moralnej młodzieży
Karolewicz, Grażyna (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1995)
The paper presents KUL’s activity tending to ensure students conditions favorable for the formation of a Christian attitude in life. This activity was manifested in KUL’s concern about intellectual deepening of the philosophy of life. With a view to this some additional lectures have been introduced in the syllabuses of lay faculties: Faculty of Law and Socio-Economic Sciences and the Faculty of Humanities. The additional lectures were in ethics, Christian philosophy, Patristic, history of the Church, religious literature, and canon law. Academic pastoral care was very efficient, introducing new methods of work (retreat, movement for the liturgical revival, pastoral care for young people conducted by young people). The university board supported in particular those youth organizations which lay stress on the formation of characters (Association of the Catholic Academic Youth "Regeneration", Marian Sodality). Young people’s organizations initiated the youth into social and charitable work. The teaching staff as well as founders and benefactors of the University, giving up their own benefits for the sake of the common good, had a very positive influence on young people. KUL’s students highly estimated university milieu in which they were not only educated but "fixed the principles of Christian morality and patriotism". During the occupation period graduates and students alike passed the exam of fidelity to the idea Deo et Patriae even then when one had to take a heroic decision to offer one’s life for these greatest values.
Szkoła Braci Polskich w Lusławicach (1570-1658)
Owczarski, Adam (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1995)
The School of Polish Brethren in Luslawice acted the longest of all Arian schools on the territory of Poland. It was established ca. 1570 by the owners of the village: Piotr Błoński and Stanisław Taszycki. Its organizer was Stanisław Wiśniowski (1562-1580), the first minister of the local Protestant community. A new building was erected in the estate of Piotr Błoński for the sake of the school. It was a secondary school, patterned upon the school in Pińczów and Lewartów which had existed earlier. The following subjects were lectured in the school: theology, metaphysics, logic, dialectic, physics, there were classes in pronunciation, and pupils were prepared to conduct religious disputes. The Polish language and Latin were introduced into the didactic syllabus. The standard of chemistry was high. It is worth emphasizing that the school taught singing and medicine. The school was headed by rector supported by the staff. The pupils came mainly from the families of Arian noblemen who had settled around Lusławice. There was no lack of young people from abroad, mainly from Hungary, Transylvania and Slovakia. Among its graduates there were many outstanding anti-trinitarian activists. The school was liquidated after the declaration of banishment law on July 20th, 1658, which removed Polish Brethren from the country.

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