Roczniki Teologiczne, 2005, T. 52, z. 4
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Pozycja Wkład oficyny drukarskiej Wirzbiętów w produkcję różnowierczej książki teologicznej w Krakowie w latach 1555/1557-1609Dyl, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Since the beginning of the invention of print by John Gutenberg the typographic activity has been linked with the theological book. The origins of printing in the Polish territories were also associated with the theological book. Printers arrived in Poland ca. 1473. Due scarce material sources and universal anonymity the name of the first impresser had long been unknown. Today it is assumed that the first typographer in the Polish Republic was Kasper Straube. The majority of printers in the fourteenth and at the turn of the sixteenth and seventeenth centuries lived in Kraków. The capital of Poland housed the seat of the central state authorities, one of the oldest bishopric of the Gniezno metropolis, a well-known university, and a trade centre. With regard to confessional reasons, the majority of theological works printed in Kraków was written in the Catholic spirit. Protestant works were made in typographic workshops in the second half of the sixteenth century. The first Protestant impresser was Maciej Wirzbięta, an indefatigable advocate of Calvinism (1555/7-1605). He is known to have joined the authorities of the zbor in Kraków in 1570. His editorial activity was commenced with Mikołaj Rej’s Postylla (1557). Wirzbiçta’s post looks impressive with regard to the number of printed matter. It is estimated in the years of 1557-1605 175 items were printed there that are well-known today. In 1605, when Maciej Wirzbięta died, after July 1 Ilh there appeared the Wandering Agreement Translated from Greek with an address: “in Wirzbięta ancestors.” Officially the impressing machine was run by son Maciej Paweł, but he died as early as five years later. During these five years the printing house became Catholic. Formally, the printing house ceased to work in 1616, when Maciej’s daughter Elżbieta passed the workshop on to Marcin Szamotulczyk, the husband of her later sister Katarzyna.Pozycja Maltańska ikona Matki Bożej z Damaszku (studium teologiczno-historyczne)Dziuba, Andrzej F. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Pozycja Diecezjalny Instytut Akcji Katolickiej w diecezji łomżyńskiej w okresie II RzeczypospolitejGuzewicz, Wojciech (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)The paper analyses the Diocesan Institute of Catholic Action in Łomża during the Second Republic, i.e. from the moment of the erection of this organ in the diocese in 1931 until the outbreak of the Second World War and the break of the Action’s activity. It has been stated that despite numerous difficulties, of financial character in the first place, the board of the Diocesan Institute of Catholic Action (Pol. DIAK) managed to create a large social-religious organisation. It numbered more than 26.000 members in 1937, and at the end of the 1930s exceeded 30.000. The policy of the DIAK authorities in Łomża intended to create a breeding ground for the personnel to run the Parochial Catholic Action. For this purpose 55 training courses were held in the years of 1932-1937 in the diocese. It is noteworthy that the DIAK authorities in Łomża were very active in the national discussion on the function of the boards of parochial Catholic Actions. It is worth mentioning that the DIAK from Łożma made some suggestions which appeared much earlier than the national discussion. This means that, among other things, the authorities of Catholic Action in the Łomża diocese had considerable knowledge on how conduct analyses of the organisation of Catholic Action in Poland. The activity of DIAK in Łomża was made difficult because there was no due preparation for this kind of work on the part of priests themselves. Some of older generation were attached to traditional pastoral methods, and failed to see the needs to create a new organisation. Therefore they treated it with reserve, or even indifference. The functionoing of Catholic Action was hampered by some non-church factors, including local governments and the state. This was because members of Catholic Action supported the National Party and Christian Democracy, the parties which were in opposition to the government and Pilsudski’s camp. The principal material base of DIAK in the Łomża diocese was composed of subsidies from Episcopal curia, interest on the books on sale, brochures, papers, labels, organisational symbols etc., and free offers from benefactors. Nevertheless the funds from these sources were insufficient with regard to needs. They would not allow to organise an appropriate number of courses and retreats, nor to maintain permanent instructors or to conducted a broader propaganda actions in other areas.Pozycja Świadectwo troski o jedność Kościoła patriarchy Konstantynopola Jana II (518-520) na podstawie jego listów z 520 rokuKoczwara, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)The paper contains a specific testimony of a man aware of his pastoral responsibility of the People of God entrusted to him. It is also specific because it was written several months before his death. The efforts undertaken to maintain and deepen unity in the Church after the painful schism of the 4th and 5th centuries are combined with the like activity of Emperor Justin I. The Patriarch made it all in a close collaboration with the Apostolic See in Rome.Pozycja Ksiądz Stanisław Sudoł ‒ człowiek i duszpasterz (1895-1981), red. Jan Konefał, Sandomierz: Wydawnictwo Diecezjalne 2004, ss. 254.Bober, Sabina (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Pozycja Duchowieństwo katolickie w Królestwie Polskim wobec wybranych uroczystości państwowych w latach 1894-1914Lewalski, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)The relationship of people, especially the Catholic clergy in the Polish Kingdom, to state celebrations was for the authorities a specific barometer of servile moods. The years of 1894-1896 saw momentous events connected with the czar’s family, among other things, death of Alexander III, enthronement and coronation of Nicholas II, and birth of the great princess Olga. Now the years of 1913-1914 saw two jubilees. The first was linked with the three hundredth anniversary of the Romanov ruling (1913) and the second in 1914 was linked with the 50th-anniversary of the peasant reform in the Polish Kingdom. In relation with the celebrations and anniversaries the clergy was obliged to read the czar’s manifestos and conduct special church services. The very fact of conducting a solemn service or decorating houses with flags was usually an expression of formal law-abiding, a fact that had nothing to do with real feelings. In the years of 1894-1896 it was almost common among the clergy to protest against the manifestos read out in the Russian language. The image of the Polish society that emerges from the sources was mostly of police provenience is fairly one-sided (because of the character of the source). It is very telling that on the occasion of the jubilees of the years 1913-1914 the difference is stressed in the behaviour of the simple Polish people and peasants and the Polish intelligentsia and the Catholic clergy. Enthusiasm and gratitude of the former was set in opposition to indifference and enmity of the latter. It is extremely essential that the motives of behaviour are discussed as law-abiding or dissenting. It is extremely important to read out the various contexts. One of them is the national context, e.g. behaviour of the Lithuanian or Jewish people may be interpreted as attitudes not so much pro-Russian but anti-Polish. All this calls for further studies.Pozycja Treści narodowe w „Kronice” klasztoru bernardynów lubelskichMarczewski, Jarosław R. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Pozycja Problem likwidacji procesji ulicznych w diecezji sandomierskiej w latach 1945-1970Stanaszek, Bogdan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Starting from 1949 onward, the communist authorities consequently aimed at eliminating and limiting the scope of street processions outside the church territory. They issued a law on gatherings promulgated on 18lh August 1949. The law read that any processions should rely on a consent from the administrative authorities (in fact the secret police and the communist party). The Corpus Christi processions were an exception from this rule. In this case a consent was not necessary, but only the route of the procession. Even here there were problems. In the beginning of the 1950s processions on the feast of St Mark (25th April), on the Days of the Cross and the blessing of the fields were in principle abolished. The processions to cemeteries on All Saints’ Day and All Souls’ Day were considerably limited. The authorities managed to belittle the external splendour of the Corpus Christi procession. This policy did not change, in spite of a temporary thaw in October 1956. In 1961 the authorities allowed for a procession during the octave of Corpus Christi. The new law on gatherings of 1963 required that there be a permission to organise a street procession on the feast of Corpus Christi. Procession were pushed to side streets, there members and co-organisers were under surveillance. Special efforts were made to exclude social organisations from processions (firemen, orchestra), clerks and party members. The authorities were very anxious about the decorations of altars, the practice of putting papal flags was consequently eliminated. They organised competitive events which were intended to draw people away, especially children and the youth, from the participation in church festivals.Pozycja Represje władz komunistycznych wobec zgromadzenia księży salezjanów w Różanymstoku w latach 1945-1958Szot, Adam (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)From 1919 on the parish in Różanystok was taken over by Salesians. In the inter-war period, despite their pastoral duties, they were occupied with education and formation among the youth, something that was in harmony with the charisma of this congregation. They continued this activity also after the Second World War. After the Episcopal see was transmitted from Vilnius to Białystok, Vilnius Archbishop Romuald Jalbrzykowski established a Lower Theological Seminary in Różanystok in 1949. Salesians were entrusted with the intellectual and spiritual formation of future candidates for the priesthood. Now the state authorities resorted to any form of pressure, sought to limit, or eventually liquidate this institution. In 1950 the state took over the so-called “goods of the dead hand” in Różanystok, i.e. practically the whole parochial benefice together with the livestock and buildings. This had considerably made it difficult for the school to function. On 30,h June 1954 the Lower Seminary was ultimately liquidated. The buildings were given to the newly organised Complex of Agricultural Schools. Any interventions on the part of the parish priest, director. Episcopal Curia in Białystok, lasting for several successive years, had brought no results. Salesians began to regain their estate seized by the communist authorities as late as after the social transformations that took place in Poland in 1989.Pozycja Początki Polskiej Misji Katolickiej w Belgii w okresie międzywojennymSzymański, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)It was an ambassador of the Polish Republic in Belgium who in 1923 pointed at the need to organise pastoral care among Poles. Officially, Cardinal Mercier turned to Warszawa Archbishop Cardinal Kakowski with a request to organise it in Belgium. Cardinal made it clear that the idea was initiated by the Polish ambassador in Brussels, Count Sobański. The Primate decided to organise the Polish Catholic Mission in Brussels in June 1926. Cardinal E. Dalbor entrusted its organisation to Rev. T. Kotowski, a former Polish dean in South-East France. The Mission sought to maintain permanent relations with the Belgian church and learned circles, the press and Catholic society; provide religious-moral care for Poles-Catholics in Belgium. The Mission encompassed the territory of all Belgium. Rectors and priests were nominated by the Primate of Poland in collaboration with the Belgian episcopate. The Mission organised commuting for priests “to larger worker’s centres, laying particular stress on the preservation of the Polish character of services, the holy sacraments and the teaching of the Catechism in Polish in churches and schools.” Permanent pastoral care for Poles in Belgium was organised in 1927 in the following parishes: Liège, Cheratte, Montegné, Micheroux, Winterslag, Waterschei, Peronnes and Boussu-Bois. There were three permanent priests engaged in its organisation and pastoral work (Rector Rev. T. Kotowski, Rev. Szwabiński, and Rev. Romer – a person of Dutch descent who could speak Polish). Moreover, students priests helped them if they could. The Rector sought to inform other members about the problems of pastoral care in Belgium: “administration, the press, social and civil authorities” in the country. Nevertheless he thought that because of the helplessness of his efforts in satisfying spiritual needs of the Polish emigration the maintenance of the Polish Mission in Brussels was not only fruitless but even harmful. The reason for this was e.g. the introduction of German pastoral care for Poles in the Liège diocese. Having taken the function of Rector, Rev. W. Kudlacik evaluated the situation of pastoral care in Belgium and remarked that pastoral ministry was supposed to be provided for “15 larger colonies (500-1200 souls), 20 smaller ones and one priests manage it all, although the distance from Brussels was from 60 to 240 km in all directions”.Pozycja Realizacja ideału μεσότης w życiu małżeńskim i rodzinnym według Klemensa AleksandryjskiegoZagórski, Dariusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Pozycja Z księdzem profesorem Mieczysławem Żywczyńskim wędrówki po XIX wiekuZieliński, Zygmunt (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Pozycja Materiały źródłowe do działalności Ligi Polskiej (1848-1850)Wilczyński, Leszek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Pozycja „Archiwa, Biblioteki i Muzea Kościelne”, tom 74(2000), ss. 573.Kołodziej, Mariusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Pozycja August Kardynał Hlond Prymas Polski. Dzieła. Nauczanie 1897-1948, t. I, red. Jan Konieczny TChr, Toruń: Oficyna Wydawnicza Kucharski 2003, ss. 928.Dziuba, Andrzej F. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Pozycja Roland Prejs OFMCap, Zakonnicy franciszkańscy Królestwa Polskiego po kasacie 1864 roku. Dzieje ‒ postawy, Warszawa-Sandomierz: Wydawnictwo Diecezjalne 2003, ss. 390.Zieliński, Zygmunt (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)Pozycja Ks. Józef Mandziuk, Historia Kościoła katolickiego na Śląsku. Średniowiecze, t. I, cz. 1 (do 1302 roku), Warszawa: Wydawnictwo Uniwersytetu Kardynała Stefana Wyszyńskiego 2003, ss. 377.Walkusz, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2005)