Roczniki Teologiczno-Kanoniczne, 1971, T. 18, z. 4
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Pozycja Słowniki i indeksy wyrazowe do starożytnych pisarzy chrześcijańskichMałunowiczówna, Leokadia (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1971)Pozycja Nauczanie w sandomierskim Seminarium Diecezjalnym w okresie pierwszego dwudziestolecia (1820-1841)Kotkowski, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1971)Pozycja Treści ideowe kultu Świętej Włóczni w świetle średniowiecznych źródeł liturgii polskiejKopeć, Jerzy Józef (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1971)With the saint Spear we at once associaste an important relic of Christ’s Passion. In the early Middles Ages this vestige was deeply revered for it was linked with the names of eminent sovereigns or holy warriors. Already in the time of the Romains, a spear in the hand of a ruler was the symbol of his authority. The leading feature of religions or political reverence in Germany was symbolized precisely by this spear-holding ruler. Liudprand of Cremonia, chronioler of Otto the Great, who was the first to establish this belief (for Constantine) through St. Helen as well as the first to trace the history of the apparition of this insignia through Henry the Ist, became the exponent of political tendencies involved on the saxon dynasty. Henry the Ist and his successeurs endeavored to take over all the prerogatives of the ruling Karolings including the succession to the throne. They regarded the apear of Constantine as a symbol of the past Caesarean tradition, which, from then on, all the pretendents to the throne tried to attain. This is why, they ordered all coins and seals to carry their image with the saint Spear in hand. Otto the IIIrd even transmitted a copy of this spear (which, in Gaul acquired the name of St. Mauritius’ spear) to Bolesław Chrobry during the Gniezno meeting in the year 1000. It is now conserved in the cathedral in Cracow. This gesture recognized, at the time, the sovereignty of Polish authorities and assigned to Poland the religious mission of the "defender of the Faith”. A somewhat later chronical of Theitmar judged this with as much disapproval as did the Magdeburg annuals who charged Mieszkow the IInd with illegal appearance with the royal crown, the saint Spear grasped in his hand. In the later Middle Ages, the saint Caesarean Spear slowly acquired a purely sacral character. This is why Carol the IVth obtained a special constitution from the Pope for Bohemia and Germany at the ceremony of Lanceae et clavorum Domini on the first Friday after Easter. Already, at the end of the Century, in Silesia, belonging at that time to the Czechs, a special formulary consecrated to the Mass of the saint Spear, appeared. Similar texte of votive form were circulating in all Polish dioceses from the XVth Century on. Despite the fact that this cult was mostly Concerned with the Passion as a whole, one can detect certain links with the spear-holding ruler, especially in the prayer commending the Caesarean or royal couple to God. Only 4 Silesian texts refer to an Emperor; although a petition in the name of the king appears in one Cracovian and in four Silesian manuscripits. Even missals, printed in Wrocław between 1505 and 1519 refer to this request; this is due to the fact that at this time, Silesia was not subject to the German imperial authorities. Texts of the Holy Mass possessed a votive character not only in the Wrocław diocese but also in other Polisih dioceses. Only in the Kamienian diocese, ,by order of Bishop Benedict (1485-1498) was the ceremony of Lanceae et clavorum Domini incorporated into the calendar. The appearance of a formulary Consecrated to the Mass of the sainlt Spear in almost all of the Cracovian missals can be linked with the Spear of Otto the IIIrd as well as with the Nails of Christ conserved in the treasury of the cathedral in Cracow itself.Pozycja Ks. M. Michalski. Antologia literatury patrystycznej. T. 1, z. 1-2. Warszawa 1969, ss. 425 + 408.Kumor, Bolesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1971)Pozycja Schlesische Priesterbilder. Hrsg. J. Gottschalk. Bd. 5. Aalen/Würt. 1967 ss. 260.Kumor, Bolesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1971)Pozycja Paix de Dieu et guerre sainte en Languedoc au XIIIe siècle. Toulouse 1969 ss. 366 (Cahiers de Fanjeaux, 4).Kumor, Bolesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1971)Pozycja H. Rieser der Geist des Josephinismus. Verlag Herder. Wien 1963 ss. XI+127.Rechowicz, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1971)Pozycja „Archiv für schlesische Kirchengeschichte”. Im Auftrage des Instituts für ostdeutsche Kirchen- und Kulturgeschichte. Hrsg. J. Gottschalk. Bd. 27: 1969 ss. 6 nlb.+324.Kumor, Bolesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1971)Pozycja „Archiv für schlesische Kirchengeschichte”. Im Auftrage des Instituts für ostdeutsche Kirchen- und Kulturgeschichte. Hrsg. J. Gottschalk. Bd. 26: 1968 ss. VIII+461.Kumor, Bolesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1971)Pozycja Vita Dorotheae Montoviensis magistri Johannis Marienwerder. Herausgegeben von Hans Westpfahl unter Mitwirkung von Anneliese Triller. Forschungen und Quellen zur Kirchen und Kulturgeschichte Ostdeutschlands. Herausgegeben von Bernhard Stasiewski, Bd. 1. Böhlau Verlag. Köln-Graz 1964 ss. XI+423.Rechowicz, Marian (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1971)Pozycja Zasadnicze kierunki modlitwy chrześcijańskiej w trzech pierwszych wiekachSzymusiak, Jan Maria (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1971)Pozycja Kult liturgiczny bł. Kingi w PolsceSzwarga, Kazimierz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1971)Pozycja Pisma starochrześcijańskich pisarzy. ATK. Warszawa 1969.Szymusiak, Jan Maria (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1971)Pozycja Literacki charakter Thalii AriuszaLongosz, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1971)Pozycja Wypisy źródłowe do dziejów Wawelu z archiwaliów kapitulnych i kurialnych krakowskich 1516-1525. Wybrał i oprac. B. Przybyszewski. Kraków, 1970 ss. XXX+305 (Państwowe Zbiory Sztuki na Wawelu. Źródła do dziejów Wawelu. T. 5).Kumor, Bolesław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1971)Pozycja Znaczenie wyrazu fides u LaktancjuszaSzmidt, Stanisław (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1971)Pozycja Działalność reformacyjna Stanisława Mateusza Stadnickiego w diecezji przemyskiejŚliwa, Tadeusz (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1971)The second half of the 16th Century is the period of a considerable development of Protestant Reformation in the diocese of Przemyśl. It was inspired mainly by secular people, rich noblemen, as for instance by Krzysztof Pilecki, the owner of Łańcut who abandoned the Roman Church in 1548, but first of all by Stanisław Mateusz Stadnicki from Dubiecko. Well-connected with many families of Great Poland and Little Poland (Pileccy, Zborowscy, Ossolińscy, Ostrorogowie) who favored new ideas of Reformation, Stadnicki revealed first his reformational belief in 1546 in the region of Cracow where he also had numerous property. His estate, Niedźwiedź near Pińczów, became a main place offering a refuge and schooling to evangelical ministere. A manifestation of the new faith in the diocese of Przemyśl was the baptism of Stadnicki’s child in Dubiecko (1551) administered in the presence of many guests by Father Wojciech from Iłża who was disunited with the Roman Church. Soon after it Father Wojciech began saying Mass in the Lutheran rite at the hospital chapel. Finally, after destroying of a tabernacle with the Holy Sacrament and the pictures, Stadnicki established him in the parish church in Dubiecko on 29th April 1554. New protestant ministere were coming to Dubiecko. The most significant was the arrival of an outstanding reformational theologian Franciszek Stankar (1559) and Grzegorz Orszak with some Calvinistical scholars who were expelled from Pińczów (1560) for unorthodoxy. It was the time of a brilliant growith of the already existing school of Dubiecko which had about 300 pupils, mainly from noblemen families. Stadnicki, by inflicting cruel penelties upon his peoples, forced them to attend the protestant church service. Upon his influence some diocese priests were temporarily converted to Protestantism. The sentences passed by Jan Dziaduski, the bishop of Przemyśl diocese, on Stadnicki and his ministere did not change his action. Stadnioki’s religions views, as those of other supporters of Reformation in Poland, underwent some variations. He was very active in Calvinistic synods. Stadnicki died in 1563 but since his acquaintance with Stankar he remainded faithful to his master’s ideas. They were both expelled from the official Protestant church and this was undoubtedly one of the reasons why the Protestant movement was not so strong in the region of Dubiecko, and that after 30 years of its existence it came to a definite end when Stadnicki’s son, Andrzej, converted to the Roman Church (1588) and rebuilt the interior of the parish church im Dubiecko.Pozycja Egzegetyczne i filozoficzne założenia katechezy św. AmbrożegoSantorski, Andrzej (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1971)