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Academic literature on the topic 'Catholic Church. Archdiocese of Vilnius (Lithuania)'
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Journal articles on the topic "Catholic Church. Archdiocese of Vilnius (Lithuania)"
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Streikus, Arūnas. "Between the Vatican and Moscow: The Lithuanian Imprint on the Death Throes of the Soviet Union (1979–1989)." Church History 91, no. 1 (March 2022): 100–115. http://dx.doi.org/10.1017/s000964072200066x.
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AbstractBy introducing different types of sources—published documents on Vatican's Eastern policy, archival material of the Soviet governmental agencies, egodocuments of local ecclesiastical leaders—this article tries to identify the role Lithuanian subjects have played in the field of Vatican-USSR relations during the first half of Pope John Paul II's pontificate. The research reveals that, since the end of 1970s, issues pertaining to the Lithuanian Catholic Church were considered priority agenda items—both within the halls of the Vatican and in the central government offices of the Soviet regime. An analysis of available sources illustrates also that interrelated issues of the boundaries of the Vilnius Archdiocese and the question of its further administration constituted the most acute node of issues during the period under review. The Soviet regime was the most interested in focusing on these issues, as it hoped thereby to dispel any mutual sympathies between Lithuanian Catholics and the Polish pope, put a stop to the emerging cooperation between Catholics in Lithuania and Poland, and bring an end to the politically costly case of Bishop Steponavičius, who by then had become a symbol of the Lithuanian Catholic Church's resistance. Suppressing of any attempts of the Holy See to be represented at commemoration of important events in Lithuania's history was yet another highly complicated task for the Soviet authorities.
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Pietrzkiewicz, Iwona. "Inventory of the of St. Peter Church in the Antakalnis written by Peter Korkonos in 1609." Bibliotheca Lituana 2 (October 25, 2012): 313–28. http://dx.doi.org/10.15388/bibllita.2012.2.15591.
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In 1609 Peter Korkonos, the new rector (parish priest) of the St. Peter Church in Vilnius wrote an inventory of this church. It’s the oldest inventory of the church we know today. Two fragments of this document have been found in the collections of the Archive of Vilnius Archdiocese and The Martynas Mažvydas National Library of Lithuania. In this edition these two fragments of the historical source have been combined and commented. Particular attention has been paid to the problem of books, which were the property of the church at this time. The most relevant facts from the history of St. Peter Church are also mentioned in this work. The first wooden church founded about 1492–1507 burned down. The management of the parish and the years of restoration were documented by Peter Korkonos. After the death of the parson St. Peter Church was handed over to the Canons Regular of the Lateran. The presented sources have not been widely used in academic theses concerning the church. They complete former knowledge related with formation of the local library.
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Kasabuła, Tadeusz. "The Influence of the Catholic Church in Cracow on the Cathedral Chapter of Vilnius from the Fifteenth through Eighteenth Centuries." Rocznik Teologii Katolickiej 20 (2021): 89–101. http://dx.doi.org/10.15290/rtk.2021.20.05.
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Like the entire Diocese of Vilnius, the Cathedral Chapter of Vilnius drew considerably from the experience of the ecclesiastical environment of the Diocese of Cracow, which had already existed for four centuries when the Vilnius Chapter began and was establishing and organizing its own institutions and structures. Although the Diocese of Vilnius had remained part of the organizational structures of the ecclesial province of Gniezno from the beginning of the fifteenth century, it looked to Wawel and not to Wzgórze Lecha’s example. From the fourteenth century onward, Vilnius and Cracow were the capital cities of the Polish-Lithuanian state. For this reason, it was fitting that both of the dioceses, including their cathedral chapters, were organized, looked, and functioned similarly. When the local Church was being established and organized in Lithuania, Cracow naturally served as a model for Vilnius because the local church in Cracow had already existed for more than four centuries and was, therefore, more organized, dynamic, and greatly exposed to the world in every respect than the ecclesiastical environment of Gniezno. This was also due to the fact that the Diocese of Cracow was at the center of royal power: it supported the throne of the Commonwealth directly; it sanctioned the court’s actions; it provided the monarch with expert and intellectual help necessary to conduct internal politics and engage in diplomacy. It is also significant that the person responsible for establishing the Church in Lithuania was, in fact, Lithuanian—King Władysław II Jagiełło was the first Jagiellonian to ascend the Polish throne. His successors continued his policies in the religious realm in Lithuania. It is not surprising, therefore, the Jagiełłoes were solicitous to ensure that Vilnius enjoyed the proper place in the hierarchy of Polish-Lithuanian dioceses under their jurisdiction in accordance with the belief that “Vilnius annot stand out from Cracow.” The Lithuanian King Władysław II Jagiełło provided materially for the Church in Vilnius, and he ensured that the capital of the Grand Duchy of Lithuania had the proper position within the structures of the Polish-Lithuanian state, which has becoming increasingly more integrated. Although the Diocese of Vilnius drew from the Diocese of Cracow’s example, it did not blindly imitate it. After it had been established and organized, the Vilnius Cathedral Chapter was able to develop its own models, unique identity, and manner of functioning as a completely self-sufficient corporation that no longer needed to refer so strongly to the model of Cracow.
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Buržinskas, Žygimantas. "Uniate Sacral Architecture in the Grand Duchy of Lithuania: A Synthesis of Confessional Architecture." Art History & Criticism 17, no. 1 (November 15, 2021): 43–58. http://dx.doi.org/10.2478/mik-2021-0004.
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Summary The architectural legacy of the Unitarians in the former Grand Duchy of Lithuania has received little attention from researchers to this day. This article presents an architectural synthesis of the Uniate and Order of Basilians that reflected the old succession of Orthodox architectural heritage, but at the same time was increasingly influenced by the architectural traditions formed in Catholic churches. This article presents the tendencies of the development of Uniate architecture, paying attention to the brick and wooden sacral buildings belonging to the Uniate and Order of Basilians in the territory of the Grand Duchy of Lithuania. The early Uniate sacral examples reflected the still striking features of the synthesis, which were particularly marked in the formation of the Greek cross plan and apses in the different axes of the building. All this marked the architectural influences of Ukraine, Moldova and other areas of Central and South-Eastern Europe, which were also clearly visible in Orthodox architecture. Wooden Uniate architecture, as in the case of masonry buildings, had distinctly inherited features of Orthodox architecture, and in the late period, as early as the 18th century, there was a tendency to adopt the principles of Catholic church architecture, which resulted in complete convergence of most Uniate buildings with examples of Catholic church buildings. Vilnius Baroque School, formed in the late Baroque era, formed general tendencies in the construction of Uniate and Catholic sacral buildings, among which the clearer divisions of the larger structural and artistic principles are no longer noticeable in the second half of 18th century. The article also presents the image of baroque St. Nicholas Church, the only Uniate parish church in Vilnius city, which was lost after the reconstruction in the second half of the 19th century.
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Ilarienė, Inga. "Viešųjų notarų veikla Lietuvos Didžiosios Kunigaikštystės vyskupijose XVI a." Istorijos šaltinių tyrimai T. 6 (December 31, 2018): 251–308. http://dx.doi.org/10.33918/20290705-06007.
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Activities of Notaries Public in the Dioceses of the Grand Duchy of Lithuania in the 16th Century This is a research of the notaries public as a corporate group. The research deals with the issues pertaining to the existence of a certain network of notaries public in the dioceses of Vilnius, Samogitia, and Lutsk in the Grand Duchy of Lithuania and their correlation in the space of notaries public of the province of the archdiocese of Gniezno in the 16th century. The period under investigation is chronologically enframed by two dates. The first conditional date is 1501 which marks a stage in the maturity of the notarial system when the clergymen of the GDL started being awarded the honorary title – Count of the Sacred Palace of Lateran (comes apostolicus) accompanied by the right granted by the Pope to delegate notaries public (the Emperor could also award the title of the count of the palace). The said right was usually exercised by bishops, church officials, and notaries general. 1515 is considered an interim important date in the research as this was the year when the statutes of local dioceses of the Grand Duchy of Lithuania were drawn up and the first wording of Vilnius cathedral chapter statutes, for the first time mentioning the participation of the notary public in the life of the chapter and his functions, was carried out. The second date is 1566 – the year when the Second Statute of Lithuania legitimized the activities of notaries public on the national level throughout the GDL. The said dates mark the dynamics and spread of the notarial system – introduced through the institution of the Church, the function of the notary public gradually entered the sovereign’s chancellery, noblemen, following the example of the sovereign, started using the services and notaries public gradually found their way to municipal institutions of towns and cities. The codification dates of the two separate structures of government – the church and secular authorities – can be equally applied to mark the development stages of the notarial system as they indicate the process of notary public participation in both – the church and state government institutions.
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Medišauskienė, Zita. "Censorship in Lithuania: A Tool of Russian Policy; 1831–1865." Lithuanian Historical Studies 7, no. 1 (November 30, 2002): 43–66. http://dx.doi.org/10.30965/25386565-00701003.
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This paper deals with the specificities of Russia’s policy of censorship conducted in the Northwest Province by the Vilnius Censorship Committee between 1831 and 1865. In the general context of the Province an attempt is made to give answers to the questions: (1) by whom and in what way the attitudes of the censors of Vilnius were regulated with respect to the Lithuanian and Polish press ‘under local conditions’ and (2) what requirements of the Censorship Committee were caused ‘by local conditions’ and by the implementation of Russia’s policy in the Northwest Province. The study is based on official documents, censorial lawsuits, and the censored manuscripts. It is maintained that the opinion and initiative of the governor general of Vilnius were crucial in formulating the ‘local’ policy of censoring. The principal aim of the censorial activity was to ensure the integrity of the Russian Empire by preventing the spread of disintegrational anti-Russian ideas and those of propagating the independence of Poland and ‘Polish patriotism’. Attempts were also made to weaken the influence of the Catholic Church, in particular among the peasantry and to create conditions favouring both religious tolerance and the dissemination of Orthodoxy.
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Brusokas, Eduardas. "1794 M. SUKILĖLIŲ VIEŠIEJI RENGINIAI VILNIUJE." Lietuvos Didžioji Kunigaikštystė Visuomenė. Kasdienybės istorija, T. 4 (October 8, 2018): 218–28. http://dx.doi.org/10.33918/xviiiastudijos/t.4/a9.
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A public event, whichever kind it may be – entertaining, educational, educative, and formative, strengthens and rallies individuals into community, amplifying mutual ties, shaping and engrafting common values. Such events allow each and every one to feel a part of a larger common action or undertaking. First public events after the insurgence of 1794 took place right after the capital fell under control of the rebels. In three and a half months Vilnius saw at least ten public events of the rebels. All these events could be divided into secular and religious. Seven of those event could be considered secular: solemn pronouncements of the government – 1 (announcement of the Act of Insurgence and a public oath); military parades – 2 (Vilnius Guards and armed forces of Vilnius voivodeship); commemorations – 1 (commemoration of the Constitution of 3 May 1791); public punishments (three times). Secular events by the rebels were quite closely linked to the church, since often they were concluded with some religious note, usually a mass. Speaking of religious events it is important to note that the Curia of Vilnius bishopric supported the insurgence, and commissioned clergy to attend events organized by the leadership of the insurgence, initiating such events as well. Roman Catholic Church held two solemn burials of the rebels and a one solemn mass with a procession. Most (i.e. half ) of the secular and religious events of the rebels took place in May. In the most important events, such as announcement of the Act of Insurgence or solemn burial of rebels, in addition to the crowds from all social levels members of the Council of Lithuania, clergy of all ranks, members of the Senate of Vilnius University and professors, and army officers participated as well. Members of the city magistrates are mentioned less frequently, and it might be the case that most of them also belonged to other institutions of the rebels. Smaller events were attended by representatives of all aforementioned institutions. Secular events were held under open sky – city hall square and the square of military campus, possibly not far from Pohulianka, whereas major church events took place in the Church of St Johns. Keywords: 1794 insurgence, insurgence of Tadeusz Kościuszko, public events, Church of St Johns, city hall square, Pohulianka.
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Sawaniewska-Mochowa, Zofia. ""Zapiski domowe" biskupa Macieja Wołonczewskiego jako przyczynek do poznania sytuacji społecznej i językowej na terenie dawnego Wielkiego Księstwa Litewskiego pod władzą carów." Acta Baltico-Slavica 37 (June 30, 2015): 65–83. http://dx.doi.org/10.11649/abs.2013.005.
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"The Domestic Notes" by Bishop Maciej Wołonczewski (Motiejus Valančius) as a contribution to the knowledge of the social and linguistic situation on the territory of the former Grand Duchy of Lithuania under the rule of the tsarsThe article introduces the interesting, albeit controversial, figure of Maciej Wołonczewski (Motiejus Valančius), an important member of the nineteenth-century clergy, and his Polish-language legacy. The bishop of Samogitia’s "Domestic Notes" document persecutions of the Catholic Church in Lithuania after the November and January Uprisings at the hands of Russian Tzarist authorities, and reflect the state of Polish language and its social functions in this historical period.Valančius’ manuscripts, published in the volume edited by the historians Aldona Prašmantaitė and Jan Jurkiewicz [Motiejus Valančius, Namų užrašai (The Domestic Notes), Vilnius: Baltos Lankos, 2003], were subjected to the far-reaching standardization of spelling, thus they are not a reliable source for a linguistic research. A linguist, who would make the effort of describing the Polish language of the author, should therefore locate and take advantage the original sources, dispersed in various archives in Vilnius. "Домашние записки" епископа Матвея Волончевского. К вопросу о социальной и языковой обстановке на территории бывшего Великого княжества Литовского во время царского правленияСтатья приближает интересную, но спорную, личность священника XIX-го века и его письменное наследие на польском языке. Заметки епископа Матвея Волончевского документируют репрессии, применяемые царским правительством по отношению к Католической церкви в Литве после восстаний против царской власти, и – одновременно – отражают состояние тогдашнего польского языка и его общественные функции. Изданные в научной разработке историков: Альдоны Прашмантайте и Яна Юркевича рукописи Волончевского [Motiejus Valančius, Namų užrašai (Домашние заметки), Vilnius: Baltos lankos, 2003] сильно кодифицированы и не могут быть достоверным источником лингвистических исследований. Лингвист, который захочет изучить польский язык жемайтского автора, будет вынужден работать с подлинниками, разбросанными по разным вильнюсским архивным фондам.
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Žičkienė, Aušra, and Kristina Syrnicka. "Funeral Hymns of Lithuanians and Vilnius Region Poles’: General Features and Trends of the Repertoire." Vilnius University Open Series, no. 5 (December 4, 2020): 163–88. http://dx.doi.org/10.15388/vllp.2020.8.
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The article discusses the key features and trends of the repertoire of Catholic funeral hymns, functioning in Lithuania in both Polish and Lithuanian; at the same time attempts are made to grasp the possible causes of mutual interactions and influences. In combining literary and ethnological approaches, field research data, historical sources, printed and manuscript hymns are analysed and interpreted, related scientific literature is examined. The conclusion is reached that the similarity and commonalities of the Lithuanian and Vilnius Region Poles’ folk piety funeral repertoire were, and still are, a result of similar cultural conditions. The basis of the old repertoire is primarily determined by trends, influences, and themes coming from Poland, while the areas of the modern repertoire’s influence are much broader: both general international trends and a broad mutual influence can be noted.In Lithuania’s villages and cities it is still common practice to invite a group of hymn-singers to a funeral wake and burial ceremony. Singing of funeral hymns is an old tradition, likely coming from the 17th c., from Poland, slowly covering also the territory of modern-day Lithuania and gradually settling down, gaining distinct regional features. However, we do not have any accounts as to whether a folk piety funeral repertoire existed in Lithuanian – it likely formed later.The texts of funeral songs can be divided into several groups according to their origin and function: some are adapted from church liturgies and are traditional church hymns, while others were created at different times by either anonymous local authors or well-known songwriters. Some hymns, for a long time, functioned as part of the liturgy of death and funerals, they established themselves in the practice of folk piety, while others became part of the funeral repertoire when they came into it from various thematically-fitting church calendar holidays or they were created by known or (more often) anonymous songwriters, then spreading among the people.The similarities of the repertoire of Lithuanian and Polish funeral songs are first of all a result of close cultural conditions. The texts of the oldest repertoire of funeral hymns were usually translated from Polish to Lithuanian, with the former taking root in the practices of folk piety much earlier. The melodies of hymns also mostly came from Poland; many are of liturgical origin, although over the centuries they grew into the local musical environment and gained a distinctive tone.The trends of the formation of the new hymns (from the beginning of 20th c. until now), on the one hand, are a continuation of the previous ones; however, on the other hand, local (Lithuanian) features, resulting from the faster and wider spread of information, become clearer, as well as various international influences. A certain group of hymns exists only in Lithuania, we can clearly see the influence of the Lithuanian environment on the poetry and melodics of Polish-language funeral hymns. This repertoire spreads only through writing down by hand the texts, while melodies are learned by ear; they are not published in any hymnals approved by the Church.
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Prokop, Krzysztof R. "Z dziejów seminariów warszawskich w dawnej diecezji poznańskiej. Biskupi oraz inni przedstawiciele znamienitych rodów doby staropolskiej w gronie wychowanków seminarium externum i seminarium internum Misjonarzy św. Wincentego à Paulo przy kościele Świętego Krzyża w Warszawie (1675/1676-1864/1865)." Ecclesia. Studia z Dziejów Wielkopolski, no. 11 (October 15, 2018): 153–91. http://dx.doi.org/10.14746/e.2016.11.6.
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Until 1798 Warsaw remained in the diocese of Poznań despite taking over from Cracow numerous functions of a capital city in the 17th and 18th centuries (nominally it never became the capital of the Polish-Lithuanian Commonwealth). During this time two seminaries ran by the Missionaries of St. Vincent de Paul functioned in Warsaw: Seminarium Internum and Seminarium Externum. They were founded in 1675-1676 and educated – especially the latter one – a large group of clergy who later held prominent positions in the structures of the Catholic Church on Polish-Lithuanian-Ruthenian soil. Among the seminary’s graduates were 66 future bishops (only eight of them underwent formation in Seminarium Internum), who were to minister as ordinaries or suffragans in a majority of dioceses then existing within the borders of the Kingdom of Poland and the Grand Duchy of Lithuania (and also on the territory of historical Greater Poland). Both of the above mentioned theological institutes located in Warsaw continued to function for some decades after the collapse of the pre-partition Polish-Lithuanian state (by then already within the Warsaw diocese and from 1818 in the Warsaw archdiocese). Their existence came to an end in 1864 as a result of repressions by Russian administration after the collapse of the January Uprising. In this second period of the seminaries’ operation the number of alumni who later filled episcopal offices was markedly lower, the last one being the future Gniezno-Poznań metropolitan and cardinal, Mieczysław Ledóchowski, whose name stands out illustriously in the history of the Church in Greater Poland.
Books on the topic "Catholic Church. Archdiocese of Vilnius (Lithuania)"
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Petkus, Viktoras. Vilniaus vyskupai Lietuvos istorijoje. Vilnius: Petro ofsetas, 2002.
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"Śmierci się z nas nikt nie boi": Listy kapłanów archidiecezji wileńskiej z ZSRS : wybór źródeł. Białystok: Instytut Pamięci Narodowej. Oddział, 2012.
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Doświadczeni zniewoleniem: Duchowni archidiecezji wileńskiej represjonowani w latach okupacji sowieckiej (1939-1941). Białystok: Polskie Tow. Historyczne, Oddz. w Białymstoku, 2005.
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Martyrologia duchowieństwa archidiecezji wileńskiej 1939-1945. Białystok: Wydawnictwo BUK, 2017.
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Merkys, V. Tautiniai santykiai Vilniaus vyskupijoje, 1798--1918 m. Vilnius: Versus aureus, 2006.
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Uluntaitis, V. P. Lenkų įvykdytas lietuvių tautos genocidas. Čikaga: Marma, 1989.
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Dzieje kościoła św. Anny w Wilnie w świetle literatury. Toruń: Wydawn. "Mado", 2011.
Find full textBook chapters on the topic "Catholic Church. Archdiocese of Vilnius (Lithuania)"
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Prašmantaitė, Aldona. "Kanonicy regularni od pokuty prowincji litewskiej na ziemiach byłego Wielkiego Księstwa Litewskiego w pierwszych latach po rozbiorach Rzeczypospolitej." In Duchowe korzenie błogosławionego Michała Giedroycia: Zakon Kanoników Regularnych od Pokuty, 55–85. Ksiegarnia Akademicka Publishing, 2021. http://dx.doi.org/10.12797/9788381385848.03.
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CANONS REGULAR OF PENANCE OF THE LITHUANIAN PROVINCE ON THE TERRITORY OF THE FORMER GRAND DUCHY OF LITHUANIA IN EARLY YEARS AFTER THE PARTITION OF POLISH LITHUANIAN COMMONWEALTH The history of Canons Regular of Penance (Ordo Canonicorum S. Mariae de Metro [or Demetri] de Urbe de Poenitentia Beatorum Martyrum) on the territory of the Grand Duchy of Lithuania began in the end of the 14th century. The king of Poland and Grand Duke of Lithuania Władysław Jagiełło brought Canons of Penance from Cracow to the just christened Lithuania and founded for them two monasteries in the parishes of the diocese of Vilnius. Over centuries, new communities of the convent arose in the Vilnius diocese with their number reaching almost twenty in certain periods. Towards the end of the 17th century, the new Lithuanian Province was established. Partitions of Polish-Lithuanian Commonwealth in the end of the 18th century caused serious transformations within the Catholic Church of the Grand Duchy of Lithuania, which affected Canons Regular, as well. The Vilnius diocese, where the communities of the Lithuanian Province stayed, found itself under power of the Russian Empire. Repressions against the Catholic Church led to cassation of the Canon’s convents of the Lithuanian Province after the November Uprising (1830-31). On the ground of the literature and sources related to the Canons Regular of Penance of the Lithuanian Province, the research concerning their history in the early years after partition has been undertaken. The analysis proved the initial hypothesis that in the early years after partition, Canons Regular of the Lithuanian Province were still vital. Nothing indicated that their end was coming. The rule of the convent strongly emphasized pastoral work. The majority of its members were priests, active in parishes as parish-priests or vicars. Even though the number of vocations started to decrease after the partitions – there were even years when nobody joined the community – the convent functioned successfully enough. According to the rule, the priority was given to pastoral work and all 15 convents had their own parishes in the said period. A typical representative of the convent during the early stage after partitions was middle-aged and ordained, usually a parish priest or his auxiliary in the parish belonging to the convent on a given territory. Usually, a monk appointed to a certain office would hold it for several terms. The presented research demonstrates that the convent of Canons Regular had a relatively big influence upon the spiritual life of the Vilnius diocese during the said period.