Rewolucyjnie o „Polskiej Rewolucji”?
Review of: Danuta Kowalewska - Richard Butterwick, Polska rewolucja a Kościół katolicki 1788–1792, przeł. Marek Ugniewski, Wydawnictwo Arcana, Kraków 2012, ss. 988
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Review of: Danuta Kowalewska - Richard Butterwick, Polska rewolucja a Kościół katolicki 1788–1792, przeł. Marek Ugniewski, Wydawnictwo Arcana, Kraków 2012, ss. 988
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The review of: ks. Jan Walkusz, „Minister Ecclesiae et hominum, czyli ks. Wawrzyniec Wnuk, jego życie i dzieło“, Wydawnictwo Bernardinum, Pelplin 2010, ss. 303.
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Review of: Mikołaj Tomaszewski -Andrzej Radzimiński, Kościół i duchowieństwo w średniowieczu. Polskai Państwo Zakonu Krzyżackiego w Prusach, Wydawnictwo NaukoweUMK, Toruń 2012, ss. 377
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Glubczyce area covers Southern part of Opole Voivodeship. It is bordered with the Czech Republic in the south and west. From 1038 or 1039 this territory was taken away from Poland and since then it belonged to the Czech Republic. From 1526 it was under Habsburg Monarchy. In 1742 it went under control of Prussia and was not returned to Poland until 1945.In the Church terms, the territory belonged to the Czech diocese and from 1777 it belonged to Olomouc archdiocese. In 1751 Frederic II, the king of Prussia,appointed Olomouc Bishop Commissioner with his registered Office in Glubczyce County. The bishop became the intermediary between the governing bodies of Prussia and Olomouc Bishopric governed by Habsburg monarchy.Prelate Joseph Martin Nathan was the last Archbishop Commissioner. Не wasserving in Braniče, Glubczyce County. In 1924 prelate Nathan was given the title of Vicar General, and in 1943 he received the title of Provisional Bishop. After World War II the General Vicariate in Braniče was cancelled and its area went under control of Polish Apostle Administration of Silesia, Opole.
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Among hundreds of thousands Polish refugees remaining in Western Europe after the end of World War II, a dozen of thousands were Polish Protestants Lutheran and Calvinist confession. They were recruited from all former Republic of Poland lands. However, residents of Central Poland and Slask Cieszynski predominated. In 1952 Lutherans associated in Polish Protestant-Augsburg Church in Exile. Bishop Wladyslaw Fierla became its superior. In 1939 he had been the rector of Polish Protestant parish in Orlowa, Slask Cieszynski. Legal status of Church was established by Republic of Poland President Andrzej Zaleski’s ordinance from 15th December 1952 “About State’s relation to Polish Protestant-Augsburg Church in Exile”. During Stalin’s period, Church did not maintain any relations with motherly Churches in Poland and Zaolzie. Only 1956 and October’s changes in Poland brought breakthrough. Slaski Protestant-Augsburg Church in Czechoslowacja could not lead independent policy and support Polish diaspora in West Europe. Czech Republic authorities were interested in the fastest assimilation of Poles from Zaolzie, what reflected in policy of the Church. Former Polish Protestant Church from Zaolzie faster and faster assumed binational form.
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Analyzing the example of Dunin-Martsinkevich the article considers some general mechanisms of the writer’s canonization as well as the strategies of the construction of national literary canon. The author demonstrates how during the first decade of the 20th century the position of V. Dunin-Martsinkevich was gradually strengthened in Belarusian canon and how general estimation of his personality and his creative work changed.
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The author of the article ‘Martyrdom of the Catholic clergy in the Diocese of Lodz during the Second World War’ presents in an interesting and well documented way the poignant pages of the history of ecclesiastics from Lodz at the time of the Second World War. At the outbreak of the war, the Diocese of Lodz comprised 357 diocesan priests. As many as a hundred and fifty-five of them failed to live through the war. They either passed away through military action, in concentration camps, or died a natural death in the dire straits under the Nazi occupation. Not to mention those priests who ended their lives shortly after the war as a result of the traumatic events they had experienced in the camps, often in the aftermath of the pseudo-medical experiments they had been subjected to.
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Review of: Mikołaj Tomaszewski - Andrzej Radzimiński, Kirche und Geistlichkeit im Mitt elalter. Polen und der Deutsche Orden in Preussen, Toruń 2011, ss. 431
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The review of: Krzysztof Nykiel, Kościołowi, który jest w Łodzi, powiedz..., Archidiecezjalne Wydawnictwo Łódzkie, Łódź 2010, ss. 200.
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The review of: Zdzisław Gogola OFMConv., Bronisława Fima FZŚ, „Świeccy franciszkanie w Krakowie przy klasztorze św. Franciszka w XX wieku“, Kraków 2009, ss. 432.
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In the first part of foregoing article there are presented origins of the relics cult and its evolution in history of Church. The second part of publication gets together causes and reasons that justify this type of cult and places it in the context of broader Christian cult. The cult of saints and of their relics as a consequence plays the secondary role in reference to the devotion to God Himself as well as to the Christ’s Revelation and his paschal mystery. Its legal validity is confirmed by the statements of Church’s authority as well as theological rationales and ascetic activities. But it requires the permanent pastoral supervision to be saved against aberrations which appeared in the history of Church.
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The Parish of The Sacred Heart of Jesus Christ was funded on the 1st January 1929 and comprised the north-eastern part of the town and its neighboring villages, which were after separated from this new parish and embedded into the older Saint Anthony’s Parish. The Reverend Antoni Machnikowski was the first parish priest and in 1928, he built on this parish premises a temporary church dedicated to St. Michael and parish buildings. Although the construction works started and finished within the times of an economic crisis, it was not until 1936 that the parish managed to pay off loans taken for building the church.
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The review of: Józef Mandziuk, „Historia Kościoła katolickiego na Śląsku, t. 3, Czasy nowożytne, cz. 1, 1742–1845“, Warszawa 2007, ss. 499.
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While celebrating this year’s 200 anniversary of Antoni Maria Klaret’s birth, it is worthwhile to take a fresh look at the life of this zealous Spaniard who was totally devoted to service of the Church. The most important quality of his ministry was missionary work – preaching the Gospel of Jesus. It was not an easy work to do because Antoni M. Klaret, as a young priest, experienced the impact of atrocities committed during the war with Napoleon’s army in his country. After four years of his work as a priest, he went to Rome in order to follow into missionary work. Yet the dispensation of Providence was different. He comes back to his mother land and he carries into effect many ideas pertaining to his missionary zeal. He founds the order of missionaries, the centre of missionary formation and the association of missionary priests – The Apostolic Fraternity consisting in three sections: missionary section, retreat section and the section of printed word apostolate. He was also a pioneer of establishing an apostolic association which gathered priests, lay men and women. His missionary activity was accomplished through publications eg. Camino recto or Catecismo explicado, the first illustrated catechism in the world, which is said to be the book with the largest readership in Spain on the turn of the 19th century.
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The review of: Ks. Piotr Zwoliński, „Działalność społeczno-dobroczynna Kościoła łódzkiego w okresie międzywojennym (studium historyczne)“, Archidiecezjalne Wydawnictwo Łódzkie, Łódź 2006, ss. 338
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This article is dedicated to the presentation of the process of formation of the organizational structure and of the functioning mechanism of CCEE. The CCEE was founded to regulate the forms of collaboration among the singular episcopates in Europe. On March 23-24, March 1971, from the initiative of Pope Paul VI, a meeting of seventeen representatives of European episcopal conferences was organized. They approved the CCEE directive rules, designed the president, two vice presidents and members of the secretariat. On 10 January 1977 the Congregation for Bishops approved the CCEE and recognized its statutes ad experimentum. The needs linked to the process of the new evangelization and the events of 1989 indicated the need for the reorganization of the Council structure. At the request of Pope John Paul II, the presidents of the European episcopal conferences were appointed ordinary members of the Council. They committed themselves to the implementation of the reform of the CCEE structure, which led to the drafting of the new statutes, approved on December 2, 1995 by the Holy See. In light of the norms of current statutes, CCEE appears as a different institution from national episcopal conferences, because it is not made up of singular bishops, but from whole episcopal conferences, which send their representatives to participate in plenary assemblies. The CCEE does not possess legislative power in contrast to the episcopal conferences of each country, because its function is limited to the guarantee of collaboration between the episcopates of European nations.
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Ferdynand Jacobi was born in 1882 in Łęczyca. In 1904 he was consecrated to Prister in Warszawa. During his pristine activity, the churches were built in Błonie Łęczyckie and Godzinów. He worked as a Catholic religious teacher at sacred secondary schools as well as a Catholic educator at Pristerseminarwn in Łódź. He was also rector of the Pristerieminar. He was a connoisseur of sacred art and church singing. He performed many important activities in the episcopal administration and in the bishop's court. In the last years of his life he was pastor in St. Anna Geimende in Łódź. On 15. 08. 1941 he died in concentration camp in Auschwitz.
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Jan Fondaliński (1900-1971) was the second auxiliary bishop of the diocese in Łódź. He was ordained priest in 1924, bishop in 1957. In addition to studying (philosophical - theological) at the seminary in Sandomierz and Łódź, he also studied at the Lowian Catholic University, Lwów University and the Catholic University in Lublin. He worked in the seminary in Łódź where he was clergyman and professor of ascetic theology and pedagogy. He also taught religion classes in high schools. He was also a pastor in Brzeziny, the Wojciech church in Łódź and the cathedral in Łódź, during World War II he was in the Dachau concentration camp. After the war he worked with the Poles in France. He also had many responsibilities in the Episcopal Curia in Łódź.
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Od czasu zakończenia II Soboru Watykańskiego 8 grudnia 1965 r. Kościół w dialogu ze światem, w ramach tzw. aggiornamento ustawicznie modyfikuje formy swojego pastoralnego posłannictwa. Od pamiętnego zwrotu z użyciem języka narodowego w liturgii po współczesne formy dyskusji synodalnej na temat inkulturacji w sprawowaniu Eucharystii. Opatrzność zrządziła, że ponad ćwierć wieku owego aggiornamento spoczywało w sercu i dłoniach jednego Pasterza Kościoła powszechnego. Jan Paweł II nadał posoborowej misji Kościoła w obszarze kultury swój charyzmat wyniesiony z pastoralnych doświadczeń „dalekiego kraju” – z Polski semper fidelis i przez stulecia stanowiącej antemurale christianistatis.
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From the very beginning of their activity, they focused mainly on chaplaincy in its wide sense. Apart from celebrating Holy Masses, administering other sacraments and preaching the word of God, the Bernardines were the guardians of Our Lady sanctuaries (Kalwaria Zebrzydowska, Leżajsk, Rzeszów, Skępe), passion sanctuaries (Kalwaria Zebrzydowska, Góra Kalwarii near Warsaw), the Suffering Jesus sanctuaries (Alwernia, Tarnów, Paradyż) and St . Anthony sanctuaries (Radecznica, Sambor, Zbaraż). The Bernardines led numerous fraternities and religious associations, such as the Tertiary Order of St. Francis, the Fraternity of the Blessed Virgin Mary Scapular, the Fraternity of the Immaculate Conception of the Blessed Virgin Mary, St. Bernardine’s Fraternity, St. Anna’s Fraternity, St. Michael Archangel's Fraternity and the Religious Association of St. Anthony of Padua. These fraternities and associations played a significant role in shaping the religiousness of the faithful. The present article synthetically depicts the activity of the said fraternities in the light of the preserved archival materials.
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