Roczniki Teologiczne, 2002, T. 49, z. 4
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Pozycja Najstarsze wydrukowane w Polsce katolickie księgi liturgiczneDyl, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)According to the definition given by Tadeusz Pietras, a liturgical book is a publication which contains some instructions published by religious authorities as regards public religious service. The classification of sixteenth-century prints as belonging to this genre of theological literature was based on this definition. At the same time, some other texts have been added here, those that deal with public forms of religious cult. The paper takes into consideration the prints which had been printed in Poland from the beginning of printing until more or less mid-sixteenth century. Some books did not have any date of publication and we have to use chronological probability. The most important liturgical books in the Catholic Church are missals. The first missal was printed in Kraków on 14th May 1505. It was designed for the Wroclaw diocese. Most often they were printed by Jan Haller, a typographer from Kraków. Similarly, the same imprinter printed breviaries, i.e. the books that contain daily and nightly prayers said by the clergy. Apart from the Liturgy of the Hours Diurnals were printed, that is, excerpts from the breviary, containing prayers designed for daily praying, Psalters with psalms and church hymns ordered according to a concrete key. They were printed only by Jan Haller. There was a small number of Singular Offici and Breviary Instructions. An important role in the production of liturgical books was played by agendas. The most ancient agenda was Agenda sive exequiale divinorum sacramentorum imprinted on 10th June 1499 by the Gdańsk imprinter Konrad Baumgart. A novelty in the production of Polish typographical workshops was an agenda for the Protestant clergy, an agenda printed in Wrocław by Andrzej Winkler. The book is not dated and it is designed for the pastors of Wrocław and Silesia. It contains some patterns of occasional notes, prayers, and excerpts from the Scriptures. It included also notes as regards the feasts from a given week and a syllabus of sermons. The Rubrycele were published very often and in various printing houses. Now, the Church Hymns and Song Books and Church Songs were much rarer publications. To sum it up, liturgical books constituted a considerable percentage among the most ancient prints of Polish literature. They were second only to devotional literature.According to the definition given by Tadeusz Pietras, a liturgical book is a publication which contains some instructions published by religious authorities as regards public religious service. The classification of sixteenth-century prints as belonging to this genre of theological literature was based on this definition. At the same time, some other texts have been added here, those that deal with public forms of religious cult. The paper takes into consideration the prints which had been printed in Poland from the beginning of printing until more or less mid-sixteenth century. Some books did not have any date of publication and we have to use chronological probability. The most important liturgical books in the Catholic Church are missals. The first missal was printed in Kraków on 14th May 1505. It was designed for the Wroclaw diocese. Most often they were printed by Jan Haller, a typographer from Kraków. Similarly, the same imprinter printed breviaries, i.e. the books that contain daily and nightly prayers said by the clergy. Apart from the Liturgy of the Hours Diurnals were printed, that is, excerpts from the breviary, containing prayers designed for daily praying, Psalters with psalms and church hymns ordered according to a concrete key. They were printed only by Jan Haller. There was a small number of Singular Offici and Breviary Instructions. An important role in the production of liturgical books was played by agendas. The most ancient agenda was Agenda sive exequiale divinorum sacramentorum imprinted on 10th June 1499 by the Gdańsk imprinter Konrad Baumgart. A novelty in the production of Polish typographical workshops was an agenda for the Protestant clergy, an agenda printed in Wrocław by Andrzej Winkler. The book is not dated and it is designed for the pastors of Wrocław and Silesia. It contains some patterns of occasional notes, prayers, and excerpts from the Scriptures. It included also notes as regards the feasts from a given week and a syllabus of sermons. The Rubrycele were published very often and in various printing houses. Now, the Church Hymns and Song Books and Church Songs were much rarer publications. To sum it up, liturgical books constituted a considerable percentage among the most ancient prints of Polish literature. They were second only to devotional literature.Pozycja Modły w Królestwie Polskim za króla i caraJemielity, Witold (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)In the nineteenth century people still prayed in churches for the King and his family. The number of services, called “court” or “gala”, was growing according to the number of family members in the monarch family. Among the numerous services the most solemnly celebrated were the ones on birthday and nameday of the king, his wife, and the heir of the throne as well as the anniversary of accession to the throne. Those mentioned in the calendar during the year were supplemented by those connected with births, marriages, deaths and assassinations and for the life of the tsar. Clerks and officers, who were mostly Orthodox, were obliged to take part in those services, especially in the most important ones. The government paid attention to the fact that such a service should be celebrated by the parish priest of that place while the others should stand by him at the altar. The hymn Thy, the God we glorify was sung, the names of the monarch family were mentioned, prayers for the tsar were said at the same time, mentioning the Pope and the bishop. Respect towards the ruler was shown during his tour through the country. The parish-priest with a procession met him on the route of the tour and then he and his congregation prayed at the church. All this was to strengthen attachm ent of the subjects to the ruler and bring him closer to the citizens of the Congress Kingdom of Poland.Pozycja Działalność misyjna fideidonistów polskich w Kamerunie w latach 1973-1999Marek, Stanisław; Chuchra, Maria (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The anniversaries we celebrated in recent years – the centenary of the Catholi Church in Cameroon (1890-1990), the fortieth anniversary of the edition of the encyclical Fide donum (1957-1997), the twenty-fifth anniversary of Polish Fideidonists in Cameroon (1973-1998) – such anniversaries inspired this attempt to look closer at the missionary work of Polish Fideidonists in Cameroon. From 1973 to 1999 38 Fideidonists left for Cameroon. They were from 13 dioceses: Częstochowa 3, Drohiczyn – 1, Gdansk – 4, Gniezno – 6, Kalisz – 1, Katowice – 5, Koszalin – Kołobrzeg – 1, Lublin – 1, Opole – 1, Pelplin – 1, Poznan – 2, Przemyśl – 11, Tarnów – 1. In total they worked in nine dioceses: Batouri, Bertoua, Doumé-Abong-Mbang, Ebolowa-Kribi, Mbalmayo, Obala, Sangmélima, and Yokadouma. The paper contains some examples and data which illustrate their pastoral work in concrete missions, but it is difficult to sum them up. No generalizations as regards the assessment of the results of evangelization will be true, especially when we use European norms and evaluations. Even those missionaries who devoted many years to live among Cameroon tribes are not able to assess the results of their evangelizational work. The “material fruits” are more apparent: churches, chapels, schools, health centres, and anything that is external. The question about the evaluation of their work is often omitted in the survey.Pozycja Lwowska szkoła historii prawa kościelnegoPyter, Magdalena (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The paper discusses the origins, development, and functioning of the school of the history of church law at Jan Kazimierz University in Lvov. The interwar period was the most representative period for this school. Therefore it seems right to claim that the establishment of the school should be connected with Professor Władysław Abraham. This prominent historian of church law conducted a learned seminar at the law faculty of that university. One should bear in mind that it was well-known in other academic centres both in Poland and in Europe. Not only students but also scholars from other universities took part in it. The disciples took over from their Master both research interests and also some basic methodological presuppositions of scientific work. It follows that in their research they would address similar topics as their Professor did. The school mainly concentrated on the history of Christianity in Poland, the Church in the Middle Ages, and the juridic institutions in their historical approach. One should bear in mind that despite the war of 1939, the school in fact survived owing to the research conducted by Abraham’s followers. In many cases they continued his research. Summing it up, we have to admit that the Lvov school of the history of church law played an eminent role in the development of historical-legal sciences. Owing to Władysław Abraham and his disciples, the history of church law became one of the best organized domain of the history of law.Pozycja Stosunki narodowościowe w archidiecezji wileńskiej w okresie rządów arcybiskupa Romualda Jałbrzykowskiego. Lata 1926-1945Szot, Adam (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)With the bulla Poloniae unitas of 28th October 1925 Pius XI had laid down a new structure for the Church in Poland, by making all the national borders within the borders of the dioceses. The newly established diocese in Vilnius was very large in terms of its territory. The census of the diocese made for the Church with respect to nationalities and denominations showed clearly that it was diverse. The decisive majority of the population was constituted by Poles, but in many decanates a large percentage covered Lithuanians and Byelorussians. A characteristic trait here was that denominations were not the same as nationalities. Churches and Orthodox churches, synagogues and mosques, evangelical churches and Karaite kineses – this was a plastic expression of that ethnic diversity. The diversity of the population in the archdiocese entailed demands posed to the church authorities, as regards national languages used in the liturgy. In this respect there were many conflicts between the clergy and the Polish, Lithuania, or Byelorussian societies. The clergymen who firmly advocated the Lithuania or Byelorussian nationalities often used their pulpits and temples for national activity. Now and again this activity was even brought to the level of religious practices. The priests were committed to socio-cultural organizations, and political parties. They petitions sent by the representatives of national minorities to express their own claims towards the church hierarchy in Vilnius. Having taken in the office in Vilnius, Abp R. Jalbrzykowski sought to prevent conflicts, even if through his order to teach the Lithuanian language in the Theological Seminary in Vilnius. He was accused of Polonizing and national policy, “which was designed to make the Church Polish.” Especially during the Second World War, the Lithuania and Byelorussian communities were hostile towards the archbishop. The example of that is that the Lithuania church hierarchy remained totally passive when the Wroclaw metropolitan bishop was arrested an interned.Pozycja Polskie siostry zakonne współpracujące z rodakami-fideidonistami w KamerunieChuchra, Maria; Marek, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The female missionary order working in Cameroon were German Pallotin sisters. With the development of missions more and more sisters and order arrived there. With time domestic religious orders were established. Among the religious sisters working in Cameroon there were Poles as well. Sisters of Charity and Sisters of Servitude were among those who arrived here first. They collaborated with Polish Oblates, who from 1970 onward were on mission in northern Cameroon. Sisters from eight Polish religious orders worked in Cameroon. Four orders helped religious missionaries (sisters of St. Joseph, Pallotins, Sisters of Servitude and Sisters of Charity), and four others (Dominicans, Michaelites, Passionists, and Sisters of the Holiest Soul of Christ the Lord) helped Polish Fideidonists. The missionary work of the latter four orders make the subject-matter of the paper. The first part is a very general outline of the realities in Cameroon. An emphasis has been laid in particular on the sector of education and health service, for it is mainly in those two that sisters worked. The second part contains a description of a concrete missionary activity.Pozycja Średniowieczny Kościół polski. Z dziejów duszpasterstwa i organizacji kościelnej, pod red. Marka Tomasza Zahajkiewicza i ks. Stanisława Tylusa, Lublin 1999, ss. 230.Dyl, Janusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Pozycja IV Sobór Laterański (1215) – jego znaczenie dla organizacji parafialnejRozynkowski, Waldemar (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The proceedings of the Universal Lateran Council of the Church took place from 1st to 30th November 1215. It was a twelfth council in succession and went down in history under the title Lateran Council IV Pope Innocent III (1198-1216), one of the most prominent popes in the history of the Church, initiated the council. It was the biggest council in the Middle Ages. Although the debates were only one month long, nevertheless many essential questions were discussed then. Two canons, 21 and 51, which directly concerned parishes and their place in the organization of religious life were passed. The council threw new light on the three sacraments; confession, the Most Holy Sacrament and marriage. Obviously, it did not discuss their validity, but added new elements in their ministry. The conferral of these sacraments has since then been connected exclusively with a parish, therefore the conciliar resolutions exerted influence on the image of the parish: thus the process of closing pastoral districts was completed; the sense of fellowship with a parish was strengthened; sacramental practices were changed: the position of parochial clergy was enhanced and the very parish as a unity of pastoral influence received support. The consequences of the decisions of Lateran Council IV were of long term. Usually, conciliar resolutions found response in the Church, yet not all of them concern directly all her members. And such was the case with Lateran Council. Let us suffice the fact that conciliar orders are today part of the Church Commandments and constitute the foundation of her discipline. Yearly confession and Holy Communion are until today a basic criterion of faithfulness and reliability of Catholics, and they are to make them different from infidels or non-believers.Pozycja Proces ateizacji w obwodzie winnickim (1941-1964)Szymański, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The process of atheization started in Russia with the moment of taking over the power by the Communist Party (bolsheviks). As early as the proceedings of the 7th Assembly of the party, a principle was assumed that socialism could not be built among believers. Therefore various offices and institutions were established, using also the press, literature, and art. The centre anti-religious activity focused on schools, clubs, libraries, culture centre, and places of work. Atheization was systematic and well-planned. It began in 1925 after the Assembly of the Society of Atheists. The passed its programme on 27th-30th April 1926, at a party conference in Moscow. The war had not brought any changes in ideological work. They carried on their anti-religious policy. Even in 1944 the Central Committee of the Communist Party passed a resolution about The Organization of Scientific and Educational Propaganda, and starting from 1947 onward the Society for the Propagation of Secular Science and Culture “Znanije” was responsible for propagating atheistic ideology. The Society was established on the basis of the Society of Militant Atheists. The following institutions worked on behalf of propagating atheism in the territory of the Vinnica district: 1682 rural and kolkhoz clubs, 44 regional centres of culture and 1944 libraries. The “Znanije” Society administered in the district 12.000 instructors and consultants. Additionally, all universities in the Ukraine from 1957 onward were officially appointed by the state to propagate atheism. The youth from secondary schools had an obligatory course in atheism. Also the Presidium of the Academy of Sciences of the USSR activated their members to work on behalf of atheism. They joined the ranks of the Society for the Propagation of Secular Science and Culture “Znanije” in order to work out methods and ways by which to fight religion among the society. People engaged in culture were also employed in atheistic propaganda. Their works were used as “tools of scientific and atheistic propaganda in clubs, buildings, and parks of culture, cinemas-theatres, libraries, and social institutions.” One of the forms of atheistic influence on believers was social courts – gatherings at which their religious activity was socially evaluated. In order to reach with anti-religious actions to all inhabitants and institutions, in many towns the Day of Atheist was organized. Atheistic propaganda was particularly intensive where some churches were supposed to be closed. 67.000 atheists, instructors, and propagandists were engaged in a systematic anti-religious activity in the district. A systematic communist formation called “the ideal man of the future” was addressed to five million people, and atheism itself was professionally studied by 79.000 people. The Evening University of Marxism and Leninism in Vinnica “prepared hundreds of propagandists for the city, made their knowledge more profound and systematic.” In this city there was no enterprise in which one would not find any agitator of atheism. Atheization was always present in the district, of which ubiquitous anti-religious posters reminded. The activity of the Church, some ways how to fight with her, and the projects of a new plan to fight against religion were discussed on 25th-26th November 1963 in Moscow at the meeting of the Commission for Ideology at the Central Committee of the Communist Party. Scientific outlook and atheistic formation were insufficient argument in the fight against the Catholic Church, which from 1943 onward managed to adjust herself to the current socio-political situation.Pozycja Świadome uczestnictwo w kulturze literackiej i narodowej drogą do aktywności pisarskiej polskiego duchowieństwa katolickiego w Wielkopolsce, na Pomorzu i Warmii w latach 1848-1939Walkusz, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The Revolution of 1848 is marked not only with the revival of Polish national life under the Prussian partition and the development of regional press, but also it saw an equally intensive interest in literary writing. In this area it was, aboe all, the Catholic clergy that was made famous. Taking into consideration only some of them, thos who had published at least one book on belles-lettres (lyric verse, narrative literature, drama, and non-fiction), we can easily point to about fifty clergymen who worked in the Prussian partition in the years 1848-1939. Hence we are justified in our attempt to examine the genealogy of this pehnomenon and to answer the causes of this pehnomenon in the history of Polish literature in the neineteenth and twentieth centuries. In like manner the author shows the forms in which priests participated in literary and national culture, responsing at the same time to the question as regards the degrre and character of the infouence on the their later wiriting. It turns out that the clergy were involved in the secondary school self-tutition movement, leanred societies when at univertiy (Literary-Slavonic Society in Wroclaw, The Learned Society of Poles in Monastery), and the Society of Leanred Aid; this involvment stimultated the process of acquisition of the rich output of Polish literature and improvement in their mother tongue. This was an essential stage on the way to literary writing.Pozycja Polska a koncyliaryzm. Refleksja nad piętnastowieczną myślą teologiczną polską na tle książki Thomasa Wünscha „Konziliarismus und Polen. Personen, Politik und Programme aus Polen zur Verfassungsfrage de Kirche in der Zeit der mittelalterlichen Reformkonzilien”, Paderborn 1998, ss. LXXXVII + 40.Zahajkiewicz, Marek T. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)Pozycja Ślepa sprawiedliwość. Katolicy niemieccy w Łodzi 1939-1950Budziarek, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)The multinational, multidenominational and multicultural character of Łódź was its specific trait in the last two hundred years. The German community, constituting a big industrial centre, was the most active and the best organized group with a highly-developed need to posses cultural goods and be social committed. Now, the German Catholics played an important role in socio-cultural activities and in the pastoral care of a few Łódź parishes. The Polish element within Roman Catholicism became dominant in the Second Polish Republic, a fact that caused a specific diaspora among the German Catholics. In three Łódź parishes (the Elevation of the Holy Cross, St. Ann’s and St. Anthony’s) they participated in liturgical and sacramental pastoral care, attended religious instruction, were active in numerous fraternities, choirs, associations, organizations of political character, and issued local magazines. During the Second World war and Nazi occupation the Roman-Catholic Church was subjected to anti-Church Nazi policy, due to ethnic reasons rather than ideological. Thus the pastoral care of the Łódź German Catholic diaspora was limited to minimum, whereas its activity in the cultural, educational, and political field was eliminated. Moreover, the Catholics of German origin from Łódź had to declare to which nation they belonged by signing, voluntarily or under compulsion, the German Folks List. After the Nazi occupation all the Germans in Łódź were collectively held responsible for Nazi crimes. The whole German community in Łódź, irrespective of their ideological, political, social or professional commitment in the years 1939-1945, was subjected to criminal responsibility (often for the crimes they had not committed) and administrative restrictions (general labour warrant). The Ministry of Secret Police established a special labour camp for them in Siklawa (one of the three largest camps in Central Poland). Eventually, 35.000 Łódź Germans were deported to Germany within five years after the war, thereby depriving Łódź and the Roman-Catholic Church of the most active element of their local community.Pozycja Ks. Józef Mandziuk, Historia Kościoła katolickiego na Śląsku. Tablice chronologiczne, t. 5, Oficyna Wydawniczo-Poligraficzna „Adam”, Warszawa 2000, ss. 223.Dziuba, Andrzej Franciszek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)