Roczniki Teologiczno-Kanoniczne, 1980, T. 27, z. 4
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Pozycja W sprawie przełomu konstantyńskiegoStraub, Johannes (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)Even till now negative opinions on the so called Constantinian era in the Church have been repeated. The person of Emperor Constantine arouses the interest of many historians. The Constantinian break-through did not happen abruptly. It is result of the attitudes presented earlier by Christians towards the state and the emperor. For further research on this problem Tertulian’s opinions in Apologetic (e.g. 33, 1; 30, 1; 51, 2-3; 34, 4; 36, 3; 35, 8; 21, 24) are important. Christians rejected the political revolution and they considered Christian sovereignty impossible (21, 24). The Constantinian break-through was a surprise for the contemporary society, the emperor’s initiative required a reply which was still to be worked out. Constantine began the break-through by recognizing Christianity as religio licita, but he did not establish imperium christianum. He himself admitted lex Christianorum (he did not offer a public sacrifice for Jove), but he introduced the kingdom „by the grace of God”, although in the Church there was no place for a Christian Emperor. It must be stressed, that the Church tried to defend its autonomy and it stayed faithful to its primary mission.Pozycja Sieć szkół parafialnych w archidiakonacie sandomierskim od XVI do XVIII w.Zapart, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)The problem of establishing a network of parochial schools belongs to the fundamental questions in the field of school system and parochial education. The present article which is a fragment of a paper devoted to the history of the school system in the Sandomierz archdeaconry in the period from the 16th to 18th century, offers the basic information about the number of parochial schools in the Sandomierz archideaconry in this period. On the basis of research it could be stated that in the first half of the 16th century 35 out of 42 parishes of this archdeaconry had schools. This constitutes 83,4% of all the mentioned parishes. The second half of the 16th and the first half of the 17th century witnesses a further increase of the number of parochial schools. The top development of the school system in the Sandomierz archdeaconry falls on the first half of the 17th century. In 1646 48 out of 54 parishes including the Sandomierz collegiate church had schools. This constitutes 88,8% of the whole number of the Sandomierz archdeaconry parishes. Contrary to the general belief a sudden crisis of the parochial school system in the Sandomierz archdeaconry did not take place after the Swedish invasion, but at the turn of the 18th century. The thirties of the 18th century are the period of the greatest decline of he parochial school system: in that time only one school existed in the whole Sandomierz archdeaconry. As soon as the economical situation was a little stabilized, a distinct, although slow improvement took place. In 1748 13 parochial schools worked. However, a complete reconstruction of the school network was not accomplished before the parish school system was taken over by the Commission for the National Education.Pozycja Człowiek wobec świata. Aspekty religijne, etyczne i społeczne u pisarzy chrześcijańskich IV w.Siniscalco, Paolo (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)Pozycja Antytrynitaryzm w Polsce w drugiej połowie XVI wiekuMisiurek, Jerzy (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)Anti-Trinitarianism is derived from the spirit of Reformation. It was particularly well developed in the second half of the 16th century. The Spanish thinker Miguel de Serveto (Servetus) is believed to be the father of the European anti-Trinitarism. Besides him the Italian physician Giorgio Biandrata played an important role in promulgating anti-Trinitarism. He returned to Poland in 1556 and was a senior of Calvinist communities in Małopolska (from 1562 he stayed in Transylvania). Anti-Trinitarianism in Poland was represented mainly by the movement of the Polish brothers, called Arians, which was formed in the years 1562-65. Its beginnings are connected with the secret meetings in the Cracow bookseller Andrzej Trzecieski’s flat, where the thought of Erasmus Dsiderius was, discussed as well as that of Servetus, L. Socinus and B. Ochino. A big role in promulgating anti-Trinitarianism was played by the Italian thinkers, besides Biandrata, L. Socinus and B. Ochino, also J. P. Alciata, F. Negri, G. V. Gentile, F. Stancaro, F. Lismanino as well as P. Statorius Sr, of French descent, the rector of the school in Pińczów, and A. Dudycz, coming from Hungary. The Anabaptist, and especially Christological arguments led to a break-up in the unity of Polish anti-Trinitarians, who devided into three groups: the supporters of tritheism, ditheism and Unitarianism, with some Unitarians proclaiming themselves in favour of the worship of Christ, and others rejecting it. In the 16th century both Calvinist and Lutheran theologians and Catholic ones carried on conrotversies with anti-Trintarianlsm. Their works contributed to the fall of anti-Trinitarianism in Poland in the next century and to the development of Christology.Pozycja Elementy doktryny społeczno-politycznej arcybiskupa Józefa TeodorowiczaKudłaszyk, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)The foundations of this doctrine were constituted by the Christian conception of man and social life. Hence Archbishop Teodorowicz’s evaluations of other doctrines in this field were mainly of ethical character. He charged the theoretitians of liberalism with professing the principles of naturalism and rationalism. Archbishop Teodorowicz felt that socialism was not only opposed in its doctrine to Christianity, „but with an idolatrous worship and blind faith” in its ideas it tried to aim at man’s religious sense. Giving a negative appraisal to socialism, he noticed its merits in paying attention to the social question. The basic reason why Archbishop Teodorowicz rejected socialism was its programmatic atheism and materialism as well as the rejection of the sacramental character of the family and the absence of religious denomination. He charged socialism with „class egoism”, theoretism and „hatred”. On the other hand he supported social reformism. He promulgated solidarity which manifested itself in the unity of the country, unity of the nation. He professed the idea of inevitable social progress. The Archbishop’s views on the state and law did not differ from the traditional teachings of the Church and they were taken from the Thomistic philosophy developed by Leo XIII. Hence, according to Archbishop Teodorowicz, the hierarchical structure of the society and the hierarchy of human goals defined the relations between the Church and the state, and between the society and an individual and the state. In a model system of mutual cooperation of the Church, the state and the society in order to attenuate the economical and social status of the working class there appeared the conception of modern Christian democracy. In the Polish question – and more precisely in the question of independence – Archbishop Teodorowicz criticised servility to the partitioning governments. The clain for civil and national liberties he described as a necessity, and a rejection of the idea of independence he called „a harmful patriotic non-reason”. Independence should be „worked out” by the nation itself, by strengthening patriotism, recurring to tradition, national ideals, faith and civil virtue. During the war the Vienna government did not approve of his views and his political activity was limited to a minimum.Pozycja Myśl społeczna św. Bazylego Wielkiego w nauce św. AmbrożegoAndrzejewski, Roman (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)Comparing the writings of St Basil and St Ambrose in the field of social problems one can notice a similarity of the two Fathers of the Church’s views. The similarity is concerned wiith the origin, nature, division and destination of goods, common and provate property as well as with the ways to fight against poverty (work, loans without interest, alms). Basil’s thought and experience were enriched by Ambrose with his Roman mentality and his reading in the Latin literature.Pozycja Działalność duszpasterska biskupa Wincentego Chościak Popiela w diecezji płockiej (1863-1868)Gałka, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)The five years of bishop W. Popiel’s administration in the Płock diocese, as it was later found out, were a preparation for the future reforms in the Płock Church pastoral work, especially in cathechizing, which was a continuation of the line taken by him earlier, when for a year he had held the office of the Rector in the Clerical Academy. It was also an introduction to the reforms undertaken later by the rector, father Henryk Kossowski. The difficult period – characterized by intensive Russianization – in which Popiel had to act, did not favour a development of pastorate, but still, it can be stated, that the bishop carried it off well as a priest. From the first moment of his rule in the Płock diocese he seriously took up a renewal of the religious life. Since all the parishes required the bishop’s visits, the whole visiting activity can be called one great visitation. These visitations to a large degree contributed to animating the religious life. About 100 000 persons received the confirmation. The priests seeing the bishop work, encouraged by his example, incited by his circulars and epistles, took greater care of catechizing before the first Holy Communion and of the parish school. The Płock bishop knew very well what good services mean to people. Hence His care of the parish service and introduction of the May services. He himself used to visit the parish church patron’s festivals in order to stress the importance of this celebration for the life of the parish.Pozycja Prace dyplomowe wykonane w Instytucie Historii Kościoła KUL w latach 1976-1980. II. Dysertacje licencjackie(Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)Pozycja Widowiska epoki klasycznej w ocenie Kościoła afrykańskiego II-V wiekuŚrutwa, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)The antique epoch in the Roman Africa witnessed a deep conflict between Christianity and paganism which represented two opposing conceptions of the world and life. An especially interesting level of this conflict was constituted by spectacles (spectacula), which consisted mainly of chariot races (ludi circenses), theatrical shows (ludi scenici) and amphitheater games including gladiatorial contests. The Church’s distaste for spectacles was almost the same with respect to circus, theatre and amphitheater. The nature of the motives for the Christian opposition were religious (a threat to fait) and moral (a threat to good manners). Classical spectacles were connected with the pagan ideology through their origin a the contents they carried. To this, negative moral aspects were added, namely barbarous customs (amphitheater, circus) and a decline of good artistic taste (theatre). The African Church fought against classical spectacles both before and after 313. In the theoretical field Tertulian’s, Lactantius’s and St Augustine’s views were almost identical. In the practical sphere efforts were made in various ways to prevent both the active and passive presence of Christians in circus, amphitheater and theatre. The active presence (taking part in the action on the stage or arena) was effectively limited. However, preventing the passive presence (in the role of a spectator) did not bring about spectacular effects and African Christians with their immoderate curiosity supported the pagan spectacles. In this situation the African Church fought against the ancient spectacles also after the fall of the Roman power, and the whole problem ceased to exist only when the African Church disappeared from the map of Christianity.Pozycja Święty Bazyli ewangeliczny rewolucjonistaGribomont, Jean (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)In St Basil’s life as an organizer of ascetical life, three stages can be differentiated: Moral Rules, Little Asketikon, Great Asketikon. His point of departure was constituted by the forms of life created by Eustathius. The Council of Gangra makes it possible to learn about Eustathius’s ascetism, but it presents it subjectively in the aspect of ’’Reichskirche”. The Council’s resolutions constitute a clear manifestation of considerable tentions between the pre-Basilian movement and a group of ’’progovernment” bishops. After Basil’s death a new crisis breaks out, which is caused by the ’’Messalians”. The young Basil saw the only remedy against breaking Christians into groups and lowering the moral level in a radical reform based on Gospel. In Moral Rules he collected the testimonies from Gospel, arranging them according to the problems of spiritual life. He consciously took a position against the deviations of the contemporary ascetical movements. The evolution between Little Asketikon and Great Asketikon is first of all concerned with the prqblem of the conception of obedience. As the yars go, a distinct strengthening of institution takes place with diminishing the role of charismatic factors. As a priest and bishop, Basil, himself belonging to the ruling class, turns his back on the interests of the rich and becomes a spokesman for the masses, preaching the evangelical communism and boldly defending the interests of the oppressed against the state administration.Pozycja Prace dyplomowe wykonane w Instytucie Historii Kościoła KUL w latach 1976-1980. III. Prace magisterskie(Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)Pozycja Prace dyplomowe wykonane w Instytucie Historii Kościoła KUL w latach 1976-1980. I. Rozprawy doktorskie(Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)Pozycja „Archiv für schlesische Kirchengeschichte” Bd. 37. Im Auftrage des Instituts für ostdeutsche Kirchen- und Kulturgeschichte hrsg. Joachim Köhler. Hildoesheim 1979 ss. XII+315.Kumor, Bolesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)Pozycja „Archiv für schlesische Kirchengeschichte” Bd. 36. Im Aufrage des Instituts für ostdeutsche Kirchen- und Kulturgeschichte hrsg. von Joachim Köhler. Hildesheim 1978 ss. XI+300.Kumor, Bolesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1980)