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Review of: A.M. Wierzbicki’s Kruche dziedzictwo: Jan Paweł II od nowa, Warszawa: Biblioteka „Więzi,” 2018; Review by: Jan Sochoń
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The late Metropolitan Archbishop of the Archdiocese of Białystok, Edward Kisiel, was born in Jundziłło in 1918. Through his pastoral activity, he established catechesis within the archdiocese and, consequently, was closely connected with the catechists and the catechetical milieu of the local Church. Although 25 years have passed since Archbishop Kisiel’s death, his memory is still very much alive among catechists and his students and pupils. As a priest because of God’s providence and the express decision of Archbishop Romuald Jałbrzykowski and his successors to the episcopal seat in Białystok; as bishop named by Pope Paul VI; and as an archbishop appointed by John Paul II, Archbishop Edward Kisiel dedicated his entire life to fervently ensuring that he preached the Gospel as the Good News about Jesus Christ. He expressed this mission in his episcopal motto “Evangelizare misit me [Sent to preach the Gospel].” The following article discusses the history of catechesis in Białystok and provides an overview of the years that Fr. Edward Kisiel served pastorally, initially as bishop and then as the first metropolitan archbishop of Białystok. From the moment that he received his episcopal consecration and took possession of the diocese, the Church entrusted him with the task to lead, direct, and properly coordinate the provision of catechesis within his diocese; to foster and sustain sincere catechetical fervor; and to ensure that a living and fruitful faith was cultivated in the people entrusted to his care.
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The study of this article, takes for its historical-theological analysis, the drafting of the fundamental conception of the understanding of the Church by the Second Vatican Council: The Church as People of God. This ancient term appears already in the first schema of the Church prepared by the Roman Curia, but its main place is in Lumen Gentium, the latest version of the text of the Dogmatic Constitution on the Church. The main focus of this study is devoted to the reconstruction of the most important steps in the formulation of this term. The purpose of the article, is to put into an adequate perspective the statement of journalists and some conciliar historians, that the writing of the new chapter of the People of God in Lumen Gentium has become the symbol of the Copernican Revolution at the Second Vatican Council.
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Cathedral chapters were colleges appointed to help bishops govern their dioceses. As such, they functioned according to collegiate principles. These principles presupposed that all decisions were to be made during collegiate meetings, which were generally referred to as sessions or chapters. These meetings primarily served as a means for the participants to come to mutual agreements and to adopt appropriate resolutions regarding how the chapter functioned as a college and its activities outside of the college. The Cathedral Chapter of Vilnius modeled itself after the royal chapter. From the 15th to the 18th centuries, the general chapter sessions and individual meetings, which included both weekly sessions as well as extraordinary sessions that convened to discuss pressing matters, took place two to three times each year on specific days. The extraordinary sessions also included urgent meetings known as sessiones repertinae, which differed from the other sessions primarily because of topics they addressed, the type of resolutions that were to be adopted, how frequently these resolutions were to be implemented, and the extent to which the prelates and canons were obliged to be present. During the pre-conciliar period, the meetings of the general Vilnius chapter were occasions to discuss and resolve more important and essential matters in accordance with statutes and adopted practices, while the individual sessions were dedicated to less important matters and often dictated by the college’s ongoing needs.
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Restoring of the permanent diaconate in the Catholic Church was one of the issues extensively discussed during preparations for the Second Vatican Council. In 1961, Rev. Prof. Marian Rechowicz (1910-1983), at that time the rector of the Catholic University of Lublin, prepared a study on this subject. The document Zagadnienie instytucji diakonatu z punktu widzenia sytuacji i potrzeb Kościoła w Polsce (The Institution of Diaconate in Terms of the Situation and Needs of the Church in Poland) was published in German one year later. To this date, it is not known to a wider audience; therefore, its most important theses are worth recalling. The author notices many problems that would appear, if this kind of ministry was established in the Church in Poland. He indicated a lack of tradition of the permanent diaconate in Poland, a high rate of priestly vocations, and problems of costs of support (of a deacon and his family), taking into account limited financial capabilities of a parish.
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This article discusses the contents of «Der Schweizergardist» and presents the image of the Pontifical Swiss Guard created on its pages. The period covered starts with the publication of the magazine’s first issue in 2007 and finishes with the release of the current 3/2017 issue. Until now, this subject has not been raised in the world historiography. «Der Schweizergardist» is not available in Poland, hence it remains unknown among native historians. The magazine is the main source of information on the recent history of the Swiss Pontifical Guard. Additional cognitive value can be found in the series of interviews conducted with the members of the Guards Corps and printed on the pages of «Der Schweizergardist». Historical articles related to the subject of PSG are also interesting. The author intends to answer the following research questions in this text: What was the origin of the magazine? Who is editing the magazine? What is the contents of «Der Schweizergardist»? What do the administrative and technical, permanent and special sections of the magazine look like; what do they concern? Who has been interviewed? Who are the authors of historical texts? In what light is the daily service of the papal guards exposed and what is the attention paid to?.
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Dubious Old Catholic bishop Ignacy Wysoczański (1901-1975) in the first decade of the second half of the twentieth century was involved in the relationships between the Moscow Belo-Krinitsa Archiepiscopate and the Belo-Krinitsa Metropolis in Braila. His uncompromising desire to create "his own" Church and the unconventional methods of operation were blocked by the communist authorities. Ignacy Wysoczański nevertheless tried to establish Old-Believers Episcopal ministry in Poland. He "ordained" in the Old-Believer rite two bishops: Andrzej Wacław Ćwikliński and Jakub Jan Antoni Malczewski (1936-1990).
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Numerous passages of the Book of Revelations, beginning with the prologue (Rev. 1), through letters to the seven Churches (Rev. 2-3), to the vision of the Heavenly Jerusalem (Rev. 21), accentuate the image of the Church as well as the role of God’s word and the issuing necessity to preach it. Those themes found their reflection in the Commentary on the Apocalypse, composed by Bede the Venerable in the first period of his erudite exegetical creative output. This article, in three subsequent stages presents the following themes: 1) the image of the Church; 2) proclamation of the word of God by the Church; 3) attributes and tasks of God’s word preachers.
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The involvement of non-state actors in legal regimes concerning the protection of cultural heritage has been identified as a key challenge facing the development of international law in this field. This challenge is intensified when the relevant cultural heritage under consideration takes the form of religious sites whose use by a church community (non-state actor) for the purposes of its religious activities has been impacted upon by circumstances such as war or inter-ethnic conflict resulting in the displacement of that church community. This article contributes to this discussion by reference to a significant non-state actor in the field of religion and global affairs – the Orthodox Church – and specifically by reference to the Church’s heritage in Turkey.
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The article shows Christian protology and eschatology issues in the Cento De Verbi Incarnatione. The main goal is to show how the centoner used Virgil’s words to create Christian theology in his poem. Did he only use letters or maybe also the context from the Aeneid, Bucolics and Georgics? In searching for similarities and differences between De Verbi Incarnatione and Virgil’s poems, we analyzed a few parts on teachings about the creation and the end of the world, the existence of Satan, sin entering the world, the results of sin and eschatology in general. The centoner in his work mainly uses the lexical level of Virgil’s works, though in most cases, he does not include their context. In the Cento, we can find many similarities between Christian figures in various works and the characters that appear in the works of greatest poet of the Augustian age.
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The Diocese of Chełm of the Latin rite was established in 1375. During the time of partition of Poland, at the turn of the 18th and the 19th centuries, an attempt was made to transform it into the Diocese of Chełm and Lublin. In 1805, it was suppressed, and in its place the Diocese of Lublin was created. These complicated events were not conducive to preserving the achievements of the Diocese of Chełm, especially material and cultural ones. As a consequence, only few ordos and directories of the Diocese of Chełm have been conserved. Therefore even more valuable are their found editions, stored in the archival and library institutions of Lublin, Warsaw and Zamość.
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Fr Stanisław Bednarski SJ (1896-1942), a Jesuit priest from the Province of the Małopolska Society of Jesus, enthusiastically and energetically joined the undertaking of Prof. W. Konopczyński to create a national biography – Polish Biographical Dictionary (PSB). He quickly became one of his most active collaborators. On October 2, 1937, he became a member of the PSB Editorial Board. He was aware that he was participating in the creation of a permanent monument of national culture in the form of a collection of biographies of people of various groups and professions, who over the centuries contributed to the founding of the national culture. Outstanding builders of this undertaking were also many of his fellows in the Society of Jesus. In six volumes of PSB, he published 58 biographies of Polish Jesuits, who were active in the lands of the Commonwealth of the Two Nations in the 17th and 18th centuries. In a substantive, impartial, and objective manner, he presented their contribution to national culture. In the biographies, Fr Bednarski used rich archival material collected primarily in the Central Archives of the Society of Jesus in Valkenburg (the Netherlands), Rome, and the Archives of the Province of the Małopolska Society of Jesus in Krakow. Some of his biographies have been published in postwar PSB notebooks. His collaboration with PSB was abruptly halted by the outbreak of World War II. Fr Bednarski died on July 16, 1942 as a result of harassment, exhaustion, hunger and hard work in the German concentration camp at Dachau near Munich.
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The purpose of the article is to present the problem area regarding the events that took place in the city of Zabłudów between 1927 and 1938. In particular, the analysis focused on the Chronicle of the Peter and Paul Parish Church in Zabłudów written by the then parsons Witold Kuźmicki and Jerzy Sienkiewicz. In the chronicle the authors focused not only on purely religious matters but also on a description of the events concerning many patriotic celebrations in the period being discussed by inhabitants of the city and the surrounding towns. The article also includes an attempt to restore the value of the document in the form of a chronicle as an important source of historical information. The article is intended not only for historians but also for all the persons interested in the regional history from the interwar period.
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The territory of the diocese of Siedlce has witnessed severe religious persecution in the second part of the 19th century. The Russian authorities confiscated Catholic churches and violently forced the eastern-rite Catholics to forsake the union with the bishop of Rome and to join the Orthodox Church. A famous 17th-century image of Our Lady of Kodeń was removed from the church and transported to another Marian shrine in the southern Poland. Only the Polish independence in 1918 allowed the process of rebuilding the traditional religious structures to begin. The article shows the involvement of the bishop of Siedlce in restoring the image of Our Lady of Kodeń to its original location and the beginning of pastoral ministry of the Missionary Oblates of Mary Immaculate at the service of the Marian shrine and parish in Kodeń, including the attempts to restore the structures of the eastern-rite Catholic Church.
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The Age of Enlightenment saw the emergence of written press that provided information as well as propagated certain opinions. Among others, also the Catholic Church, that means various organisations within it, used written word for evangelisation and pastoral work. This article presents the life and literary work of Grzegorz Moczygęba, a Franciscan and an ardent minister to the Third Order of St. Francis. For seventeen years he was a member of the province of St. Hedwig, with its provincial house in Bresslau, but in 1923 he chose to move to the newly reborn ‘reformed’ province of the Immaculate Conception. He devoted his life to pastoral ministry to Franciscan tertiaries, a fact well reflected in his multiple publications. For several years he was also an editor of periodicals published by his province. A brief characteristic of Grzegorz Moczygęba writings shows his good grounding in theology, culture and politics as well as his grasp of contemporary social changes. The variety of topics he covered in his writings made them useful not only for Franciscan tertiaries but also for all those, who had a deeper interest in the life of the Church and personal spiritual growth.
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Capuchin friars arrived to Lublin in the 18th century. Due to their involvement in the patriotic insurrection that begun in January 1863 their friary fell victim to the great dissolution of monasteries in the Kingdom of Poland. The friary in Lublin was dissolved on the night 27/28th of November 1864. In 1930 the order received as a compensation for the lost garden adjacent to the friary some land in the village of Konstantynów near Lublin; a place commonly called “Poczekajka”. This was extended by some further land acquisitions. Brothers erected there a chapel that was dedicated on the 30th of May 1948 under the title of “Immaculate Heart of Mary” by the bishop of Lublin, Stefan Wyszyński. On the 28th of February 1950, his successor, bishop Piotr Kałwa, elevated the chapel to a parish church also dedicated to the Immaculate Heart of Mary, and entrusted the parish to the Order of Capuchin Friars Minor. This article presents the reasons for the erection of the parish of Immaculate Heart of Mary in Lublin and territories it initially covered. It attempts to demonstrate the history of these territories, because no thorough study of this matter has been published so far. The article discusses territorial developments of the parish, that is the construction of new housing estates on parish’s territory, appropriate deanery, erection of new pastoral centres and consequent changes in parish’s boundaries.
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The origins of Methodism in Lublin are connected with the person of Michał Rud (1907-1998), who for many years was a local preacher of the Methodist Church in Lublin. At the beginning he organized Methodist services in his private apartment at 12 Kresowa Street and in 1993 led to the opening of the Methodist Church chapel at 5 Borelowskiego Street. After the death of Michał Rud in 1998 the activity of the Methodist Church in Lublin lost its initial impetus and gained momentum only from 2010 in connection with the activity of rev. Dariusz Zuber. After rev. Dariusz Zuber took over the parish in Olsztynek in 2011 the development of Methodism in Lublin again lost its dynamics.
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John III Sobieski had to deal with the problem of conflicted religious denominations, i.e. the Eastern Churches: the Uniate Church and the Eastern Orthodox Church, which had been in conflict for almost 80 years. The King’s actions were dependent on various aspects of international politics. Religious matters were an important part of shaping relations with Russia and the Cossacks and remained within the area of interest of the Holy See. Having established peace with Russia, the King left aside the concept of establishing an autocephalous Eastern Orthodox Church in the territory of the Polish-Lithuanian Commonwealth and adopted a strategy of expanding the union in the Eastern Orthodox Church dioceses by trying to convince individual hierarchs to this concept.
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