Catholic education). Government-run private schools, of course, did not possess religious instruction; despite the provision in the 1950 agreement permitting religious instruction in schools, this right was being eroded. Marxism became an obligatory subject in the school system. Priests were dismissed from instructor positions for refusing to sign the Stockholm Peace Appeal, and nuns were barred from teaching in public schools, thereby leading to a common situation where other teachers were not available to give religious instruction; in some places the religious instruction was taken away on account of alleged demands of parents. By 1955 the only Catholic institution of higher learning still existent in Poland was the Catholic University of Lublin, which was being slowly liquidated by the regime. A total of 59 seminaries were closed between 1952–1956 and restrictions were imposed on training new priests. The Rozanystok seminary, which was created in 1949, was brutally liquidated in 1954. It had been moved from Wilno and had been run by Salesians for training candidates for the priesthood as well as for giving Catholic education for boys. The seminary was situated in Eastern Poland, it employed former residents of the territory annexed by the USSR in 1939, and it had arisen great concern to the government, provoking its brutal closure. Much landed property was confiscated from the Church and affiliated organisations (the only land that was not taken away was the farmholdings of parish priests, provided this land did not exceed , or in some parts of the country), severe limitations were placed on charitable activities associated with the Church, and the government took control of the recording of vital statistics. In 1950, all Church property was nationalized without compensation, except that which was used by parish priests for their own subsistence (but such land could not exceed , and any income from such land had to be used religious and charitable purposes). This nationalization was accompanied by a promise from the state that it would set aside resources for the upkeep of parishes and clergy. The Church did not provide much resistance to this confiscation, thereby denying the communists the opportunity to attack the Church as an institution chiefly concerned with protecting its property (as Lenin had attempted with the Russian Orthodox Church). The government's confiscation led to the Church becoming even more popular among the lower classes. Two priests who were sentenced in 1951 for being part of