The article hereunder presents the language analysis of a charter from the 17th century titled “Wilkierz dla wsi klasztoru Panny Marji w Kartuzach” published by Stanisław Kutrzeba and Alfons Mańkowski in 1938 in Archiwum Komisji Prawniczej, volume 11. The text of an unknown scrivener was written in New High German in the Silesian dialect, what can be proved on the basis of the way of the notation in the law. The author introduces the results of his analysis showing the stage of the development of the consonant system with the appropriate examples.
The main goal of this article is to show how John Henry Newman’s Mariology and thought on Blessed Mary penetrated into the Mariology of the Second Vatican Council. To begin with, the author outlines the context of Newman’s theological activity as well as the context of the last Council. Subsequently, selected aspects of Newman’s mariological reflection are discussed as they emerge in the conciliar documents. The author then advances a theological assessment of Newman’s conceptions which found their way into the documents of the council.
The Second Vatican Council did not pay in full any instrument of catechesis, as it took place at the Council of Trent and Vatican I but many are expressed in the constitutions and decrees were the inspiration for catechetical renewal that Pope Paul VI called “green branch of a tree, which is Church”. The next Synod of Bishops in Rome were devoted to the issue of evangelization and catechesis in a changing world, and they issued the apostolic exhortations outlined principles of dynamic development of these processes. Bowing to the demands of the fathers of the Synod of 1983 on the development of the Catechism of the Church, John Paul II appointed editorial team, which, under the direction of Cardinal. J. Ratzinger, developed and the 30th anniversary of the Council issued the Catechism of the Catholic Church. Under the infl uence of inspiration and achievement preachers council and the catechism of the anthropological orientation Catechism was that on the day of promulgation of the pope declared one of the “most important events of modern history of the Church”. It quickly became a best-seller in many countries around the world and also a summary of the renewal of the Church of the twentieth century.
The article presents a linguistic analysis of a charter from the 17th century entitled “Wilkierz dla wsi klasztoru Panny Marji w Kartuzach” published by Stanisław Kutrzeba and Alfons Mańkowski in 1938 in “Archiwum Komisji Prawniczej, volume 11”. The text of an unknown scrivener was written in New High German in the Silesian dialect, which can be proved on the basis of the legal notation. The author shows the results of his analysis demonstrating the stage of the development of the vowels in the unstressed syllables with the appropriate examples.
The article presents the use of a simple genre of advice in a teaching project from the nineteenth century. The publication which is the subject of the analysis is by Julius Jedliński, and refers to the Polish national school called L’École polonaise des Batignolles in Paris. This document certifies that emigres discussed the value of the Polish language as a determinant of Polish identity. Effective ways of teaching the children of immigrants Polish language and culture were sought. The author of the publication presented the concept of changes in the school curriculum. As a means of persuasion he primarily used advice. The reception of the proposal by Jedliński was not favourable. The analysis of responses reveals transformations in the basic block of communicative intentions of the advice, which is interpreted as an order, complaint, or even a threat. On this basis, the attention is drawn to the importance of the communicative context in the interpretation of advice. As a result of the public nature of an act of speech and the extension of the audience while maintaining the desired recipient, the decisiveness of any advice is increased and a modification of a simple genre takes place.
The present article examines the council of Szabolcs (1092) on the political, legal and ecclesiastical field. Firstly, the conciliar and canonical disciplinary background in Hungary is explained in order to show in the next part of the paper the importance, proceeding and provisions of the council of Szabolcs. Then, the precise survey of proceeding and provisions of the council is made with analysis of the content of the chapters and their textual correlation. In the conclusion is stressed that the council’s chapters standing close to the Eastern discipline are derived from universal canonical collections, and that the above-mentioned council should be regarded as first step in the longer process of reception of the Gregory VII’s canonical reform.
The article provides an analysis of executive orders of the Prime Minister issued on the basis of Article 12 para. 1 subpara. 3 and para. 2 of the Act of 8 August 1996 on the Council of Ministers. These are acts of internal law, modeled on Article 2, Article 7 and Article 93 of the Constitution. In order to get the right perspective, it is necessary to establish the substance of such orders and, in their case, a broader analysis of the legislative activity of the Prime Minister (which covers more than 20 randomly selected orders of the Prime Minister issued in different years). Among the tasks of councils and teams specifi ed in the orders of the Prime Minister, are those that go beyond tasks typical of advisory and advisory bodies and are of an imperative nature. This proves the existence of an established practice of treating the councils and teams created on the basis of Article 12 para. 1 subpara. 3 of the Act on the Council of Ministers as subsidiary bodies of the Prime Minister or the Council of Ministers, to whom certain powers of the Prime Minister or the Council of Ministers have been delegated. This is acceptable for subsidiary bodies. This is an evidence of understanding of the role of councils and teams based on Article 12 para. 1 subpara. 3 of the Act on the Council of Ministers in a way which goes beyond the linguistic interpretation of that article and recognizes primacy of other methods of interpretation.
Brzyk, Wargocki and Czechowicz families earned their place in town’s history in the second half of sexteen century not only assuming the most import ant office in the town, but also consisting group the richest and the most educated Przemyśl’ inhabitans of this period. The chronological range of the article are appointed by essential dates in the development of self-government of Przemyśl. In the 1551 year make-up of the town council was awidened (instead of four from now on eight town councillors formed it). However 27 IX III 1602 king Sigmund III Zygmunt issued privilege establishing the manner of choice of municipal authorities of Przemyśl. Out of three above mentioned families the most places in studies were devoted to the Brzyks. It results mainly from the fact, that they were the owners of three tenement-houses in the mainsquare, which were the subject of archtecional studies of J.T. Frazik. Another family, which members seated themselves in city authorities in the second half of the sexteen century were Wargocki’s. The majority from it’s representatives was educated, probably at Cracow Academy. A fact is attesting to it, that everyone of Wargocki’s, being echevins and councillors, worked also in the municipal chancellery. Family having a few representatives in the ruling elite in the second half of the sexteen century were also Czechowicz. The Brzyks we can determine with name of the merchant family, because each of it representatives was engaged in trade (mainly with cloth) to the high scale. Next we can treat the Wargocki family as the intellectual elite of the Przemyśl burgesses. However Bartłomiej Czech and his sons Jakub, Maciej and Stanisław are representatives of craftsmen (specifically of tailors) which had a career reaching positions of echevins or town councillors.
On 12 October 2018, Jan Franciszek Cemka passed away. Born in Tuchola in 1946, he was an archaeologist, graduate from the Department of Philosophy and History of the University of Lodz, an expert on museology, a civil servant, Director of the Museum Department, and later of the Department of National Heritage at the Ministry of Culture and National Heritage, a Minister’s adviser, mentor of young administration officials. Resorting to his expertise, Director Franciszek Cemka actively participated in the transformation processes of Polish museology, e.g. he coordinated the implementation of the Archaeological Photo of Poland Project; as an expert, he coauthored the Act on Museums of 1996; he also contributed to organizing the International Auschwitz Council. As the head of the Ministry Department for Museums in Poland, he actively participated in numerous bodies related to this sphere of culture. Moreover, he authored many papers on museology published in professional periodicals. For his longstanding work and civil service, Franciszek Cemka was given many state and professional decorations.
This article is dedicated to the legal and pastoral aspect of family pastoral visitation. Such visitation is an important and proven way for priests to get to know the faithful. The first part of the article presents the pastoral visitation as a canonical institution. The second part depicts the subject and the addressees of such visitations. The third, fourth and fifth part deals with the preparation of, the course and the end of family visitation.
PL
Niniejszy artykuł poświęcony jest wizycie duszpasterskiej rodzin aspekcie prawno-pastoralnym. Wizyta ta jest ważnym i sprawdzonym sposobem poznania wiernych przez duszpasterzy. W pierwszej części artykułu przedstawiono wizytę duszpasterską jako instytucję kanoniczną. W drugiej części ukazano podmiot i adresatów tych odwiedzin. Część trzecia, czwarta i piąta traktuje o przygotowaniu, przebiegu i zakończeniu wizytacji rodzin
The article presents the person of Saint John Paul II as a supreme legislator and sole Pontiff in the history of the Church that had promulgated an entire universal legislation of the Catholic Church, that is: the Code of Canon Law for the Latin Church in 1983 and the Code of Canons of the Eastern Churches in 1990. The laws promulgated by the Pontiff posses two distinct motifs: an anthropologically-personalistic one and an ecclesiological one. The Pope had not only promulgated the texts of the Codes, but what is more, he provided a personal contribution into the content of the law. Albeit, not a canonist himself, he nevertheless in cooperation with various groups of experts, had carefully analyzed the projects prior to their promulgation. What is an important aspect of the codes of John Paul II is their concordance and continuity with the decrees of the Second Vatican Council, therefore it is possible and appropriate to call them the final.
PL
Artykuł przedstawia Osobę św. Jana Pawła II jako ustawodawcę, jedynego papieża w historii Kościoła, który promulgował całość prawodawstwa powszechnego Kościoła katolickiego: Kodeks prawa kanonicznego dla Kościoła łacińskiego w 1983 roku i Kodeks kanonów Kościołów wschodnich w 1990 roku. W ustawach przez niego promulgowanych wyraźnie zaznaczają się akcenty: antropologiczno-personalistyczny i eklezjologiczny. Papież nie tylko promulgował kodeksy, a także wniósł osobisty wkład w treść prawa Kościoła, bo chociaż nie był kanonistą, to wraz z grupami specjalistów przed aktem promulgacji starannie przestudiował projekty. Ważnym rysem kodeksów Jana Pawła II jest ich łączność z decyzjami Soboru Watykańskiego II, stąd też można je nazwać ostatnimi dokumentami soborowymi.
The study focuses on the Chronicle of the So-Called Dalimil. In contrast with the traditional perception of this source dominated by ethnic and nationalistic accents, the author here tries to reveal the ideological layers and devotes special attention to the questions of the legitimacy of the power of the king and the contracts that connected the sovereign with the „community“, i.e. with the nobility. The first part of the paper treats Dalimil’s conception of the right to resist (ius resistendi) and his justification of the uprising of the nobility against the sovereign who violates his mission and the interest of the „community“. The second part addresses the issues of tyranny and tyrannicide in the Middle Ages and treatment of this topic by the So-Called Dalimil.
Przedmiotem niniejszego artykułu jest wydarzenie II Synodu Diecezji Siedleckiej. Artykuł podzielono na sześć podrozdziałów. We wprowadzeniu przypomniano dwie nieudane próby (1972 i 1989) przeprowadzenia synodu diecezjalnego przez biskupa Jana Mazura. W dalszej części pojawiły się rozważania ogólnie dotyczące synodów, definicja kodeksowa tego pojęcia oraz krótkie tło historyczne instytucji synodów (przed Soborem Trydenckim, według KPK/1917, postanowienia Vaticanum Secundum i KPK/1983). W trzeciej części autor zanalizował organizację i statuty I synodu podlaskiego (siedleckiego) przeprowadzonego w 1923 roku przez biskupa Henryka Przeździeckiego. Czwartą część artykułu poświęcono przygotowaniom do II synodu w okresie od roku 2002 (objęcie diecezji przez biskupa Zbigniewa Kiernikowskiego) do 2010. Zasadnicze uwagi znalazły się w piątej części artykułu: regulamin, założenia, cele i struktura (komisje i podkomisje synodalne) oraz sposób pracy synodu.
EN
The present article tackles the event of the second Synod of the Siedlce Diocese. This article is divided into six sections. The introduction reminds of two failed attempts (1972 and 1989) to carry out a diocesan synod by Bishop John Mazur. In the following part, there emerged general considerations concerning synods, the Codex definition of the concept as well as a brief historical background of the institution of synods (before the Council of Trent, by Code of Canon Law/1917, the provisions of Vatican II and Code of Canon Law/1983). In the third part, the author analysed the organization and the statutes of the first Synod of Podlasie (Siedlce), conducted in 1923 by Bishop Henryk Przeździecki. The fourth part of the article was devoted to preparations for the Second Synod of the period from 2002 (the Diocese was assumed by Bishop Zbigniew Kiernikowski) till 2010. The most vital remarks are included in the fifth part of the article: the rules, goals, objectives and structure (the Synod’s committees and subcommittees) and also the work method during the Synod.
In the constitutional scheme of state power in Romania we can find the Superior Council of Magistracy. This subject is absent in the classical version of the political system. The Council is situated between the highest state powers and the courts. Its personal composition is constituted by delegates of the judiciary and public prosecutor’s office, as well as persons elected by the Senat. The task of the Council is presentation of judicial and prosecutor’s candidatures for the Presidency.
Sixty years have passed since the opening of the Second Vatican Council, and yet its liturgical reform seems to be questioned and misunderstood by traditionalist-minded contemporaries. The aim of this study is to look at the first steps of the implementation of the Council's liturgical regulations into life in Slovakia, specifically in the Diocese of Banská Bystrica. Among the most important elements of this reform are certainly the liturgy in the language of the people, the celebration of the priest facing the people and the active involvement of the laity in the liturgical celebration. The restored ancient components of the liturgical space like altar, sedes and ambo are also closely associated with this subject. In this study we trace the regulations published in the circulars of the episcopate during and after the Council, as well as the instructions of the state authorities with which the priests gradually became familiar and assimilated in the early years of the practical implementation of the liturgical reform in the arrangement of churches.
SK
Od otvorenia Druhého vatikánskeho koncilu uplynulo už 60 rokov, a predsa sa zdá byť jeho liturgická reforma spochybňovaná a tradicionalisticky ladenými dnešnými súčasníkmi nepochopená. Cieľom tejto štúdie je pozrieť sa na prvé kroky vovádzania liturgických nariadení koncilu do života na Slovensku, konkrétne v Banskobystrickej diecéze. Medzi najdôležitejšie prvky tejto reformy určite patrí liturgia v reči ľudu, celebrácia kňaza tvárou k ľudu a aktívne zapojenie laikov do liturgického slávenia. S tým sú spojené obnovené staronové súčasti liturgického priestoru: oltár, sedes a ambona. V štúdii sledujeme nariadenia publikované v obežníkoch biskupstva počas koncilu a po ňom, taktiež inštrukcie štátnych orgánov, s ktorými sa kňazi postupne oboznamovali a osvojovali si ich v začiatkoch praktickej realizácie liturgickej reformy pri úprave kostolov.
The article concerns historical conditions of one of the key councils which took place in Russian Orthodox Church. It was convened by Tsar Ivan IV at the beginning of 1551 in Moscow, and it was signed up in history under the name The Stoglavy Synod. The name of the Council follows its decisions – a final document which contained one hundred chapters. This article is the analysis of its decisions, concerning practical theology, as well as problems with conduction of liturgy, faced by the Russian Orthodox Church in 16th century.
PL
Artykuł podejmuje analizę wybranych postanowień jednego z ważniejszych soborów, który odbył się w ruskiej cerkwi. Został zwołany przez cara Iwana IV na początku 1551 r. w Moskwie i przeszedł do historii pod nazwą Sobór Stu Rozdziałów. Nazwa soboru wynika z jego postanowień – dokumentu końcowego, który zawierał sto artykułów (rozdziałów). Niniejszy artykuł przedstawia analizę postanowień Soboru Stu Rozdziałów, które dotyczą teologii praktycznej. Owe postanowienia ukazują również problemy praktyki liturgicznej, z jakimi borykała się ruska cerkiew w XVI w.
The article concerns historical conditions of one of the key councils which took place in Russian Orthodox Church. It was convened by Tsar Iwan IV, at the beginning of 1551 in Moscow, and it was signed up in history under the name The Stoglavy Synod. The name of the Council follows its decisions - a final document which contained one hundred chapters. This article is to present historical complexities which were in Russian Church in 16th century and which resulted in the need to convoke the Council. The second part of the article presents opening circumstances and the course of the conciliar proceedings.
PL
Artykuł podejmuje historyczne uwarunkowania jednego z ważniejszych soborów, który odbył się w ruskiej cerkwi. Został zwołany przez cara Iwana IV, na początku 1551 r. w Moskwie i przeszedł do historii pod nazwą Sobór Stu Rozdziałów. Nazwa soboru wynika z jego postanowień – dokumentu końcowego, który zawierał sto artykułów (rozdziałów). Niniejszy artykuł ma za zadanie ukazać zawiłości historyczne jakie były obecne w cerkwi na Rusi w XVI w., z których wynikała potrzeba zwołania soboru. Druga część artykułu przedstawia okoliczności otwarcia oraz przebieg obrad soborowych.
Joannes Molanus, theologian, rector of the University of Louvain, wrote a comprehensive treatise to assist bishops and priests in the detailed application of the general decree on images of the Council of Trent. Molanus rejected those representations that are not based on the Bible but on the Apocrypha. He also broke up with some allegorical or eastern representations. He created the theological foundations for Catholic sacred art, which is present in the churches to this day. The article presents an analysis of the decree of the Council of Trent on images (1), the life and work of Molanus (2), the context of the Reformation times in which Molanus lived, especially in the aspect of iconoclasm (3), then the treatise on images of Molanus (4), important categories theological division, which he attributes to sacred works of art (5), and finally some examples illustrating the thought of Molanus are given (6). In Summary (7), the impact of the Molanus treaty on the sacred art of Catholic Europe will be assessed.
PL
Joannes Molanus, teolog, rektor Uniwersytetu w Louvain napisał obszerny traktat, który miał być pomocą dla biskupów i księży, w szczegółowym zastosowaniu ogólnego dekretu soborowego o obrazach. Molanus odrzucił te sposoby obrazowania, które nie są oparte na Biblii, a na apokryfach. Zerwał także z niektórymi przedstawieniami alegorycznymi czy wschodnimi. Stworzył teologiczne podstawy pod katolicką sztukę sakralną, która jest obecna w kościołach do dziś. Artykuł przedstawia analizę dekretu Soboru Trydenckiego o obrazach (1), życie i twórczość Molanusa (2), kontekst czasów Reformacji, w których żył Molanus, zwłaszcza w aspekcie obrazoburstwa (3), następnie zostaje omówiony traktat o obrazach Molanusa (4), istotne kategorie podziału teologicznego, które przypisuje sakralnym dziełom sztuki (5), a na koniec zostają przytoczone niektóre przykłady ilustrujące myśl Molanusa (6). W Podsumowaniu (7) zostanie dokonana ocena wpływu traktatu Molanusa na sztukę sakralną katolickiej Europy.
W artykule omówiono tworzenie systemu wyborczego starej Polski. Proces ten ewolucyjnie wytworzył wzór wybierania posłów na sejm. Obejmował dążenie do wybierania posłów w małych jednostkach terytorialnych, na podstawie kombinacji wyborów jednomyślnych i większościowych, w systemie głosowania blokowego. Omówiono implementację tego wzoru w systemie wyborczym przyjmowanym w ramach reformowania Polski w końcu XVIII wieku.
EN
The article presents the formation of the election system of old Poland. The process created, in evolutional way, the pattern of electing members of the Diet. It involved aiming at electing deputies in small territorial units based on combination of unanimous and majority votes, in the system of block vote. The article discusses the implementation of this pattern in the voting system established within reformation of Poland at the end of XVIII century.
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