Roczniki Teologiczne, 2006, T. 53, z. 4

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    Metoda geometryczna (wykresograficzna) w teologii
    Drączkowski, Franciszek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
    The geometric method, presented in 30 parallel graphic designs, makes use of two basic figures, i.e. a circle and a triangle. The symbolical image of Triune God is an equilateral triangle written in a circle; two arrows are added on the circle, which symbolise the dynamic dimension of God’s love. In order to picture the Incarnation of the Son of God another triangle and a circle stems out of the above “structure.” The resulting “geometric structure,” composed of two circles and two triangles linked internally in the vertical position, is an image of Christ, the Incarnate God. He is all in His Church (Christus totus', the image of the vine and the branches – J 15:5), and the structure became the main core of further graphs. In the ecclesial modifications that follow there appear three trapeziums. Bearing in mind the element of indeterminacy and uncognizability, the graphs alternately apply either a solid or broken line. Owing to the geometric figures, theology gains accuracy and precision, things attributed to the empirical sciences. The geometric method implements, in a definite dimension, the Cartesian postulates on the theological ground (“to learn obviously,” “clearly and distinctly”). The “geometric method” plays a threefold function: 1. it pictures the truths of faith; 2. corrects the errors in theology, or in the awareness of the faithful (anthropomorphism, tritheism, crypto-arianism and others); 3. motivates the choice of the ideal of sanctity (friendship with God) as the surest way to happiness. The method under analysis, due to the didactic value of geometric presentations (simplicity, clarity, distinctness, concision), may be commonly applied in theology, religion instruction, and pastoral work.
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    Myśl pedagogiczna Bolesława Prusa na tle pozytywizmu polskiego
    Galek, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
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    Działalność oświatowo-wychowawcza Akcji Katolickiej w międzywojennej diecezji łomżyńskiej
    Guzewicz, Wojciech (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
    The education-formative activity of the Catholic Action in the diocese of Łomża was characterised by a great dynamism. It focused mainly on conferences, meetings, assemblies, courses, manifestation, legal counsels, lectures, talks, concerts, performances, academies, soirées, games, libraries, summer camp groups, sightseeing the country and its monuments, museums, exhibitions, physical exercise courses and camps, military courses, musical, vocal, theatrical, and reading clubs etc. Therefore one may say that this activity, leaving temples and vestries, dealt with the whole of private life, socio-political, and cultural life. It seems that these designed and initiated forms to popularise the Catholic social knowledge, especially together with systematic work within the associations, could bring about some expected results. Unfortunately, they were destroyed by the Second World War.
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    Eliminacja zakonów z życia publicznego. Ograniczenie działalności charytatywnej i opiekuńczo-wychowawczej w latach 1945-1956
    Kaczmarek, Ewa (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
    The charitable, protective and formative activity of the religious orders stemmed from their charismas. As the military actions ended, the need for this kind of activity rose even more. After 1945 the religious orders adjusted themselves to new circumstances and the needs of the Church. Out of the total number of religious orders in Poland 36 female orders and several male orders worked in various domains of charitable and protective work. Nuns ran soup kitchens for the poor, canteens, and youth clubs for children and the youth. Another form of charitable activity was their care for the old and disabled in old people’s homes, care for difficult adolescents from correction centres. The broadest area of activity included kindergartens and Children’s Homes. In order to unify the charitable activity, the Episcopate of the Church subjected all religious charitable institutions to “Caritas.” In the first post-war years the state authorities did intervene in this activity conducted by the Church. The situation radically changed in 1949. Having liquidated “Caritas,” the authorities went on a systematic nationalisation of the religious charitable institutions. The only field of protective activity, where nuns could work, were institutions for the mentally disabled and the chronically ill, here the patients were not subjected to atheistic indoctrination. As a result of the policy of the communist authorities, the charitable activity conducted by the religious orders focused mainly on the parochial and diocesan structures. It consisted primarily in helping people in private homes and parochial rooms.
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    Vetera et nova w koncepcji aretologii Klemensa Aleksandryjskiego
    Szczur, Piotr (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
    Clement of Alexandria, as one of the first ancient Christian writers, showed in his works a complete respect for the Greek philosophers of antiquity by drawing on their conclusions. Therefore in the teaching of Clement we very often come across here references to ancient thinkers, and also we find some adaptations to the Christian grounds. An interesting example in this issue is aretology which stemmed from the earlier accomplishments in ancient philosophy. It follows from the contents of ἀρετή that Clement assumed the views from various philosophical schools (in particular, there are Platonic, Aristotelian and Stoic influences), and subjects them to the teaching of the Gospel. Thus his aretology gains a Christocentric dimension, in opposition to ancient aretology which was above all anthropocentrically focused. Among the factors that condition the acquisition of virtue the Alexandrian names three elements: 1) innate properties (a natural disposition to acquire virtue), 2) instruction and practice, and 3) the grace of God. Speaking about the necessity to receive the grace of God, without which there it is impossible to acquire virtue, Clement distances himself from the ethics of ancient philosophers in which the acquisition of virtues depended only on man. We can see in this belief an essential novelty introduced by the author: it is the presupposition that making oneself perfect on the way to virtue does not depend merely on man, hence it is not only his merit, but above all the grace given by God. Another modification made by the Alexandrian in ancient aretology is a different direction of the main goal to strive after virtue. It is – as in ancient ethics – neither temporary happiness, nor any material goods, but the likeness to God (ὁμοίωσις ϧεῷ). The latter is the source of internal happiness consisting in the spiritual participation in supernatural reality. Summing up Clement of Alexandria’s aretology, it should be noted that our author, being on the border between ancient Greek thought and Christian theology (including aretology), had made a surprising synthesis. Faithful to the Christian doctrine, he enriched it with the achievements of Greek culture broadly understood.
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    Życie organizacyjne wychodźstwa polskiego w Belgii (1939-2000)
    Szymański, Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
    The structure of the organisational life called for co-ordinated actions on the part of the Polish activists abroad. They were taken by various institutions, including – aside to the Polish Catholic Mission – Polish diplomats. During the occupation, in relation with the Poles’ engagement in the movement of resistance, two Polish organisations appeared in Belgium in half 1942. One of them was subordinate to the Polish government in exile in London: the Polish Organisation of the Battle for Independence (Pol. POWN), whereas the second to the communist activists – the Alliance of Polish Patriots (Pol. ZPP). Within the ZPP a Youth Club was established, then transformed into the clubs of the “Grunwald” Polish Youth Alliance in Belgium. Similarly, the Women’s Club ZPP was transformed into the M. Konopnicka Alliance of Polish Women in Belgium. ZPP called on its activists to establish Committees of Unity in all colonies inhabited by Poles, and then – following the country – National Councils, and elect representatives for the assembly of all Polish emigration in Belgium. The National Council was established at that time. Under its patronage the 1st Assembly of the Branch of the Polish Workers’ Party (Pol. PPR) in Beligium was held. PPR sought to win the Polish Socialist Party (Pol. PPS) for common actions, but its range of activities was small In 1948 the National Council numbered over 7.000 members (ZPP itself numbered 2500). It embraced the Association of Polish Jews in Belgium. Despite, as it may seem, such a broad support the organisation lost its importance and year by year the number of its members dwindled. The year 1956 witnessed a breakthrough, when many organisation under its patronage were dissolved. This resulted in the modification of its structure and forms of activity. Under the patronage of the National Council the following organisations worked: the Alliance of Polish Patriots, the Association of Poles in Belgium – only in Liege, the Polish Cultural Alliance in ZwertbergGenk (established in 1970), the Alliance of Poles in Limburg, Parents’ Committees, Olympic Committees, Clubs of Culture and Entertainment of the Polish Youth in Charleroi, Committees for the Celebrations of the Third Millennium of the Polish state, youth organisations, folklore song and dance assemblies, and sports teams. On behalf of the Polish government in exile in London, the Alliance of Poles in Belgium (Pol. ZPB) renewed its activity in May 1945. It initiated in 1946 in Liege an organisation named the Workers’ Catholic Youth whose founder and at the same time regional chairperson was Jan Kułakowski, a year later to be nominated vice-chairperson of the board for all Belgium. Starting from 1st January 1948 a decision was made to establish the Polish Catholic Action. At the same time the Oblate Fathers took the leadership of Polish pastoral care. Its rector took a decisive stance to consolidate religious organisations, a fact that brought fruit still in the end of 1949. St. Barbara’s and St. Adalbert’s associations established the Association of Catholic Men, and women’s organisations the Alliance of Fraternities of the Living Rosary for Women and Young Ladies. In 1955 E. Pomorski, the chairperson of ZPB, took an initiative to establish a Christian of the Union of Free Poles in Belgium. Inspired by Primate Cardinal Stefan Wyszyński Belgian Polonia joined the celebrations of the Jubilee of the Baptism of Poland. A Committee for the Third Millennium of Christian Poland was set up. The Millennium Committee was so important that although supposed to be dissolved after the celebrations in 1966, its members made a suggestion to maintain the organisational form of the Committee. According to many Polish activists abroad, the establishment of the Principal Committee of Free Poles in Belgium was the most telling monument erected by the Poles in Exile in Belgium for the celebration of the Third Millennium of the Baptism of Poland. This organisation consisted of 16 out of 19 Polish institutions, social and political organisations in Belgium. The Christian Union of Poles in Belgium was composed of: the Alliance of Fraternities of the Living Rosary for Women and Young Ladies (numbering over 1000 members), the Association of Catholic Men (ca. 500 members), the Catholic Association of the Polish Youth (several hundred members), and less numerous associations, such as the University Catholic Youth (Bratniak), Crusade and the Movement of Young Christian Democrats. The Section of Polish Christian Syndicates, numbering over 1800 members, was more loosely connected with the Union. In the beginning of the 1990s the influx of Poles to Belgium was doubled. Accordingly, there was a need to co-ordinate actions. On the initiative of the rector of the Polish Catholic Mission (Pol. PMK) in 1991 a Sacerdotal Board and Catholic Forum were established. Their members were lay activists. These organisations did not correspond to the demand of Belgian Polonia. The chancellor established a new body which composed of the boards of Polish Homes all over Belgium, associations, and alliances. The principal value is the fact that it gathers the living forces of the Polish society abroad, gathers people owing to whom Polish, cultural, religious life exists. In the new political situation the church and socio-cultural organisations established the Polish Union in Belgium on 29th June 1991. The Union embraced 15 social, veterans’, and religious organisations. Moreover, in relation with a possibility to integrate Poland with the European Union a Pastoral Board was established. Another manifestation of consolidating the Polish milieus abroad was the establish the Board of Belgian Polonia in 1994. It was proposed by Jacek Janusz-Kisielewski, the general consul in Brussels. The organisation from its beginning aspired to represent all Polonia towards the Belgian and Polish authorities. The Board was represented by 80 representatives elected in democratic elections all over Belgium. With integration and consolidation of the Polish milieus in mind a Polonia Centre was opened on 7th September 1997 in Brussels. Its purpose was to “serve as a venue for Polonia and Poles living temporarily in Belgium, support integration of Polish milieus with one another and with Belgian society, popularise Polish culture and tradition.”
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    Substytuty normalności. Żydowska „biżuteria” z getta łódzkiego
    Budziarek, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
    Pretending to live a normal life was typical of all ghettos and communities who experienced the Holocaust. The Jews imprisoned in Lodz ghetto were subjected to direct and indirect extermination. They wanted to enjoy the sun, wished to sing, attend concerts and plays, pray in their synagogues, have fun at parties, and play volleyball. Their desire to pretend to live a normal life under extreme circumstances was constantly supported by their wish to give all kinds of presents to others. It is true, they had a different character and goal, but their emotional value was most important. Jewish “jewellery” was made in the Lodz “district of death” on various occasions, for different people, using different materials, all the time while they lived in the ghetto. Everybody needed this jewellery – common inhabitants and functionaries o f the Jewish and Nazi administration. Part of it is now stored at the Museum of the History of the City of Lodz, the Jewish Historical Institute in Warsaw, the Regional Museum in Konin, and Yad Vashem Institute in Jerusalem. Many of the artefacts made by Jews are still in private collections. Nobody knows who made the ghetto “jewellery.” It was perhaps the pre-war Lodz engravers, although its more likely that it mainly was made in the factory of the Union of Engravers in the ghetto. One may also assume that they were “produced” in the so-called metal department (Metallabteilung). Analysing some products, one has the impression that particular elements were by made by experts in the jewellery art. The items we have indicate a very primitive jewellery workshop. It was not, however, the aesthetic values that was important then. The point was to create for oneself and others a substitute of normal life.
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    Z dziejów klasztoru bernardynów lubelskich: rekwizycja dóbr kościelnych w dobie powstania kościuszkowskiego
    Marczewski, Jarosław R. (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
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    Chrześcijańskie Towarzystwo Dobroczynności w Białymstoku i jego działalność podczas pierwszej wojny światowej
    Szot, Adam (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
    The Charitable Society in Bialystok was established in 1855. Its purpose was to take care about the poor inhabitants of the town, which grew in its dynamic industrial development. In the second half of the 19th century it comprised philanthropists from various nations, denominations, or even religions. At the turn of the 19th and 20th centuries the national composition of the Society changed, only Poles remained. In the August of 1915, during World War One, Białystok was occupied by the German army. The occupation lasted until February 1919. An enormous role in providing a proper care for the poor people and children, war victims, was played by the Charitable Society. It embraced Poles, the Society members, engaged in social and also patriotic activity led by Rev. Antoni Songajłło, the dean and parish priest of Białystok parish church. The Society was financed from the membership fees, lease of the fixed properties owned by the Society, from collections and charitable actions, e.g. theatrical performances, dance parties in gardens and parks, and a lottery. The Society conducted an orphanage in the town. It took care about several dozen children, mostly orphans, but also from pathological families. The Society focused on providing these children with a proper care, living means, creating respective conditions for education. Children were received in the orphanage irrespective of their religion or nationality, although they were brought up in the spirit of Catholic ethics. The centre sheltered also elderly single women who needed care and support. The activity of the Charitable Society during the German occupation in Bialystok (August 1915 – February 1919) brought about notable effects. Owing to its commitment, many children were saved from the perilous effects of the war. Any publications that dealt with the charitable activity in the Białystok region practically ignored this period because there were no sources. The paper is mainly based on the materials from the Archdiocesan Archives in Białystok. They provide a better insight in this period in the history of Białystok and the history of welfare in the Białystok region.
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    Przebieg aktu pokutnego na podstawie „Komentarza do Psalmu XXXVII” św. Ambrożego
    Zagórski, Dariusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
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    Andrzej A. Napiórkowski. Dietrich Bonhoeffer i jego wizje Kościoła. Kraków: Wyd. Naukowe Papieskiej Akademii Teologicznej 2004 ss. 203.
    Zagórski, Dariusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
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    Ks. Piotr Mazur. Szkolnictwo na Lubelszczyźnie w świetle prasy lokalnej 1918-1939. Lublin 2004 ss. 274, ilustracje, indeksy.
    Galek, Czesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)