Roczniki Teologiczne, 1994, T. 41, z. 4

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Szkolnictwo parafialne w diecezji warmińskiej w świetle akt wizytacyjnych z drugiej połowy XVI wieku
Kopiczko, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
The aim of the article was to present the school system in the Warmia diocese in the second half of the 16th century. The author examined the official records of three inspections by the bishops (1565-1572, 1581-1582, 1597-1598) as well as Bishop Marcin Kromer’s Descriptio episcopates Varmiensis. On the basis of the collected material it was possible to state that there were schools affiliated to each parish church and to some succursal ones. The classes were conducted by teachers who were called ludirectores or magistri scholae. The were usually trained in Jesuit colleges or seminaries. Their pay depended on the wealth of particular parishes and on the number of the faithful. It ranged from 3 to 100 grzywnas. The data contained in the records make it also possible to give the number of boys who enjoyed the advantage of attending schools. It was found that in village schools 2 to 12 boys learned, and in town schools - 30 to 120. Lastly, on the basis of the materials gathered by the inspectors we can find out what curricula there were and what handbooks were used in the schools. It appears that the Warmia schools were elementary ones and they taught reading and writing in Latin.
Stolica Apostolska a naród pozbawiony państwowości
Lis, Krzysztof (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
The present article tries to show the position taken by the Apostolic See towards the Polish cause, both on the political and ecclesiastical plane, in the period of national captivity, when the Polish nation, having lost - after the three partitions (1772, 1793, 1795) - the status of an in dependent state, remained under the rule of the three invading powers. The presented conclusions are results of an analysis of printed and archival source materials — especially the Vatican ones — as well as of Polish and foreign literature. Point One treats about Rome’s attitude towards the partitions of Poland and towards Poles’ struggle for independence in the Napoleonic era. It discusses, among others, the successive popes’ attitude towards the Dąbrowski’s Legions and the Grand Duchy of Warsaw. In Point Two the author presents Rome’s position towards the Congress Kingdom of Poland formed as result of the agreements reached at the Congress of Vienna in 1815, and towards the national uprisings. Reasons for the Vatican’s negative, as a rule, attitude towards the Polish armed uprisings: the November Uprising (1830-1831), the Galician Uprising (1846), the Wielkopolskie one (1848) and the January one (1863-1864) were pointed to. The next point presents the Holy See’s ecclesiastical and national policy on the Polish territories in the years 1864-1914. The Church’s contribution to the "organic work” of the Polish nation is emphasized. Next the attitude of Poles, living both inside their country and in emigration, towards the Holy See is discussed. Special attention is paid to their constant attachment to papacy despite the Vatican’s policies that were not always favorable for the Polish cause. The last part of the article presents the Apostolic See’s attitude towards the reviving Polish state during World War I. Special attention is paid to Pope Benedict XV’s personal attitude to the Polish question in the years 1914-1918.
The central authorities of Lemko administration
Nabywaniec, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
W 1934 r. decyzją papieża Piusa XI z terenu greckokatolickiej diecezji przemyskiej wydzielonych zostało 9 dekanatów znajdujących się w zachodniej części tej diecezji i utworzono z nich Apostolską Administraturę Łemkowszczyzny. Administratura podlegała bezpośrednio Stolicy Apostolskiej. Pierwszym faktycznym administratorem Łemkowszczyny był ks. dr Bazyli Maściuch. Po nim ster rządów w Administraturze przejął ks. dr Jakub Medwecki, związany ze środowiskiem stanisławowskim. Stolicą Administratury Łemkowszczyzny był najpierw Rymanów-Zdrój, a następnie Sanok. Przy administratorze Łemkowszczyzny nie było kapituły, stąd jego pracę wspierały Rady, w których skład wchodzili kapłani z terenu. Byli to najczęściej proboszczowie lub dziekani, którzy rezydowali w swoich parafiach. Wielu z nich obok pracy duszpasterskiej pełniło kilka funkcji w zarządzie Administratury Łemkowszczyzny.
Recepcja ideałów helleńskich w nauce Klemensa Aleksandryjskiego
Pałucki, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
There is no doubt that Clement of Alexandria’s attitude towards the Hellenic culture is a positive one. However, too little attention has been so far paid to his declaration that anything that is useful should be berrowed from the whole culture (Strom., II 4, 1). From this statement it follows that his attitude towards the values present in the Hellenic culture is eclectical. Consequently, Clement approved of some of the values but he decidedly rejected some other ones. In the Hellenic culture he first of all saw an irreplacable tool for evangelization, aid in preparation to the faith and in Christian self-improvement as well as in fight against heresies. Among the many values functioning in the Hellenic culture he paid special attention to the ideal of kalokagathia, paideia, apatheia, homoiosis and mesotes. Clement was extremely skillful in accepting and assimilating into the Christian teaching those values - represented by various philosophical trends - that were compatible with Christ’s teaching. What is original in Clement’s model of Christian self-improvement is that he stressed the need of broadly understood education which was not duly appreciated in the world of Christianity in those times and which is not ruled out by the Gospel and is recommended by the documents of Vatican Council II.
Chrystologiczno-eklezjologiczne motywacje wiarygodności chrześcijaństwa w pismach apologetów greckich II wieku
Rymuza, Marek W. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
Contemporary religious studies have proved the existence of defensive feature in all religions. Their followers strive for the demonstration of the credibility, i.e. truthfulness of a given religion. Such a defensive feature is also characteristic of Christianity. For obvious reasons Christians not only try to prove the superiority of their religion but also evaluate arguments typical of apologies. The critical evaluation of the selfdefense of Christianity is dealt with by apologetics. Apologetic investigations involve first of all the classic apology made by Jesus himself. The oldest Christian reflection on classic apology is contained in canonical Gospels. However, in the course of expantion of Christianity when the Church confronted different situations, it appeard necessary to justify the truthfulness of the Christian Revelation once again. Thus apologetic literature developed, started by the writings of Christian authors living in the 2nd century. Because of their provenance and the language of their writings these authors are called Greek apologists. This paper aims at revealing the two basic theses of apologetics, i.e. the christological and ecclesiological ones, from the writings of Greek apologists. This is not to be another new theological consideration of the two questions. The author presents his own reflections and critical evaluation of arguments and methods applied by apologists for the purpose of the justification of the divine provenance of Christ and the Church. The first part of this article presents the general background of Greek apologists activity. The origin of apology resulted from persecutions of Christians, aspersions cast by pagans upon the followers of the new religion, as well as the attack of pagan intellectuals who tried to shake the articles of faith of the Church. There is also a deeper background for apology. Taking advantage of the favourable situation in the Roman Empire the Christians wanted to acquaint wider circles of pagans with the basic articles of their faith. The conditions were in a way favourable: on the one hand numerous pagans abandoned their Roman or Greek religion, on the other hand, there arose a common interest for mysterious religions of the East and for existential solutions on a philosophical level. Thus in many apologies there is a tendency to combine Greek-Roman attitudes with the new religion. Apologists undertook to reinterpret the articles of faith, thus creating a new situation in Christian theology. This also meant an influance on christology and ecclesiology. The second and third part of this paper contain reflection on these two issues. Apologists based christology on the concept of Logos known in the Greek philosophy and already by Christianity. However, the argumentation of apologists reveals two tendencies. The first tendency is represented by St. Justin. In spite of Platonic and Stoic background and obvious influence of philosophical theology of Philo of Alexandria, Justin’s christology has a biblical nature. Texts from the Bible are skilfully combined with philosophcal thought. A special sign ificance is attached to the explanation of the internal relation between Logos and God. Logos was born off God, so his relation to God the Father is different than that of things created. The procreation was primary to the actual creational activity. In the cosmic order Logos is the first-born of all creation. By this idea adopted from the biblical texts Justin conveys the concept of close relation between Logos and the Father. This entitles him to declare the divine character of the Word. Logos is the Word of God pronounced at the time of the creation of the world. Then, again basing himself on biblical texts, Justin underlines the numerical difference between Logos and God, speaking at the same time for their substantial unity. In Justin’s opinion all theophanies described in the Old Testament were manifestation of the activity of Logos, while God the Father is transcendential to such an extent that He cannot come down to thelevel of creatures. This is an evidence of an influence of Gnosticism upon Justin. At the same time Justin’s conviction was that Logos revealed himself also to pagans. Thus he formed an original idea of the Word spread among all people (logos spermatikos). Such an interpretation of the Old Testament led Justin to the conclusion that Logos is subordinate to God, so he is only the mediator between God and the world. Considerations on the preexistence of Logos and the statement of his divine provenance served Justin as a basis for the justification of the divinity of Jesus of Nazareth. His statements concerning the human nature of Christ are based on the Christology of evangelists. To support his idea concerning the incarnate Word Justin gives christological interpretation of Old Testamental texts. The taking of bodily form by Logos was accomplished to the purpose of redemption. Justin’s argumentation for the divine provenance of Chrismainly concentrates on the mystery of Incarnation, while relatively little attention is paid to the authentication of Christian Revelation based the fact of Resurrection. The Christology of other apologists is quite different. Their argumentation is of an entirely philosophical character, without any biblical references. Tatian, Athenagoras and Theophil of Antioch directed their efforts to explaining intratrinitarian relations. None of them identifies Logos with earthly Jesus. It is therefore difficult to notice typical christological elements in their writings. The ecclesiology of apologists also contains several new features not present in Christian literature before. The basis ecclesiological statements in the Bible, which is especially apparent in St. Justin’s works. According to St. Justin the Church is of threefold origin. The first stage of the Church’s origination can be seen in the pagan world, which, in Justin’s opinion, is also testified by biblical texts. The next stage is the people of Israel. Here Justin refers to the biblical concept of the people of God. Israel was the kingdom of God, His beloved son, “the holy people” However, the people of Israel betrayed God. Due to this desertion of Israel God called into being a new people - the Church. The Church is the new Israel, real and spiritual. This was prophesied already in the times of the Old Testament. It is in the Old Testament that typological pictures of the Church should be looked for. In Justin’s ecclesiology the christocentric nature of the Church is emphasized. There is an organic relationship between Christ and Christians. Christians are sort of miniatures of Christ, they are His particles. In this manner Justin refers to the concept of the Church as the body of Christ. This union with Christ makes Christianism something more than pagan religions. This element is emphasized first of all in the writings of other apologists, in whose opinion Christians constitute “genus tertium” That is why apologists have a preference for determining the Church in a new way as “the Christan people” The apostles, and particularly Peter, can be considered as the uniting factor of the Christian community. In addition to historical and empirical aspects the ecclesiology of apologists involves a pneumatological feature. The Holy Spirit is the reason for the holiness of Christians and the expression of their unity. According to apologists the spiritual structure of the Church can be influenced by the sacraments, especially baptism and the Eucharist. The last part of the article is an attempt to critically evaluate the justification of credibility of Christianity in the christology and ecclesiology of apologists. There are two main aspects of this evaluation of apology. Apologies referred to as literature defending Christianity against persecutions and aspersions were not as successful as it had been expected. We cannot accept without reservation the methods applied in disputes, consisting in deriding opponents and depreciating the achievements of the ancient culture. On the other hand, apology was of great significance for the Church herself in her inner dimension. The literary work of apologists obviously deserves the credit for introducing numerous phiolosophical terms to Christian terminology. By means of these conepts and only on the basis of the Bible apologists tried to justify the claims of Christianity. However, the application of philosophy not always shed proper light on specific problems and it was unlikely that pagans could become interested in them. For the Christians themselves, however, apologies were very important. They first of all justified the Christian faith highlighting differences between Christianity and pagan religions. The biblical argument had a leading role in demonstrating the truthfulness of the Christian religion. This is particulary evident in the writings of Justin. On the basis of biblical texts Justin justified both the divinity and humanity of Christ. His argumentation acquires even more value as his justification of Christ’s Divinity was supported by philosophy. Apologists were invetive in their arguments for an unusual character of the Church. Their ecclesiology is based on the Bible. They created a new concept of the Church as “the Christian people” Aithough this concept in a sense limits the range of the Church, on the other hand the concept of the threefold origin of the Church gives evidence of the apologists aspiration to initiate a dialogue with the pagan world. An attempt to determine the inner structure of the Churche and thus to explain her divine provenance is worth mentioning. Apologists emphasized the christocentric structure of the Church, her spiritual character and other factors such as faith and sacraments which contribute to the Christian community inducing its spirizual growth. To sum up, according to apologists the unusual role of the Church and the truthfulness of the Revelation conveyed are justified first of all by the Church originator as well as by the moral and religious life of her members.
„Collegium Marianum” – Gimnazjum i Niższe Seminarium Duchowne xx. Pallotynów w Wadowicach na Kopcu w latach 1909-1962
Dyl, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
On June 11, 1909 Rev. Alojzy Majewski (1869-1947), the founder of the Polish Province of the Society for Catholic Apostolate (the Pallotines) signed a contract concerning the purchase of a house in Wadowice na Kopcu and established a grammar-school for boys there, naming it "The Pallotines’ Collegium Marianum” The First and Second World Wars inhibited a further development of the grammar-school. During World War I many professors and pupils were called up to the armies of the states that had partitioned Poland. Some of them died in the war. During World War II the Natzi authorities imposed a complete ban on the scientific and educational activities. As soon as the war was ended in 1945 the Pallotine authorities immediately did capital repairs of the damaged buildings and notified the Cracow School Superintendent’s Office that the grammar-school would be opened for the school year 1945/46. Since the state authorities started persecuting the school, in his letter of November 22, 1948, Cardinal Adam Sapieha, the Archbishop of Cracow, ordered the grammar-school to be converted into a Lower Seminary. „Collegium Marianum” was twice closed in the time of the Polish People’s Republic: for the first time on July 3rd, 1952 (and four years later it was reestablished); and for the second time on July 25, 1962. It has not been reactivated till now.
„Mądrość i wiedza. Kuzańczyk w spojrzeniu na teraźniejszość”. Sprawozdanie z sympozjum, Trewir, 29-31 III 1990 r.
Fitych, Tadeusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
Paul Joseph Cordes, Inviati a servire - „Presbyterorum ordinis” - Storia, esegesi, temi, sistematica, Edizioni Piemme [Casale Monferrato 1990], ss. 336.
Fitych, Tadeusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)
Kamila Janina Wiśniewska OSB, Teologia Angelusa Silesiusa (Jana Schefflera), ATK, Warszawa 1984, ss. 252
Fitych, Tadeusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1994)

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