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Journal articles on the topic 'Catholic Church. Diocese of Częstochowa (Poland)'
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1
Szkoła, Michał. "Silesian Theological Seminary and Częstochowa Theological Seminary in Krakow— the Heritage of the Interwar Period. A Study of the History of Organization Management." Perspektywy Kultury 27, no. 4 (January 1, 2020): 91–106. http://dx.doi.org/10.35765/pk.2019.2704.07.
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After Poland regained its independence in 1918, the Polish Roman Catholic Church needed to be reunited, so that thoroughly educated priests could be deployed to work in the newly established dioceses. The system of teaching had to be reorganized and this issue was finally regulated by the 1925 Concordat which guaranteed the possibility of creating a seminary in each diocese. A special situation took place in Krakow, where in the 1920s, in addition to the existing diocesan seminary, the Częstochowa Seminary and the Silesian Seminary were located. The article outlines the circumstances in which the seats of these institutions were established outside home dioceses and draws attention to the cultural context of the events of that time, whose material reflection remains as the two modernist buildings preserved in the center of Krakow.
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Seredyńska, Anna. "Preventing and Responding to Violence against Children and Adolescents in Institutions Run by the Catholic Church: The Procedures for Documenting Prevention Strategies." Studia Paedagogica Ignatiana 25, no. 4 (December 15, 2022): 67–85. http://dx.doi.org/10.12775/spi.2022.4.004.
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Preventing and responding to sexual violence against children and adolescents is a crucial task of the contemporary Church. The article first outlines the historical foundations of prevention measures taken by the Catholic Church in Poland. This section is followed by the conclusions of the audit of the documents drafted in dioceses and provinces of religious orders in Poland. The last section summarizes the conclusions from two meetings of the persons responsible for prevention in Catholic dioceses and religious orders in Poland. These meetings were held in Częstochowa and Gniezno, and their participants discussed the results of the audit of the prevention documents and the reception of this audit. The method used in the study was analysis: the analysis of relevant documents (the article presents the conclusions of this analysis) and the analysis of the conclusions formulated during the meetings of those in charge of prevention. These conclusions will be used in the development of further prevention strategies for the protection of children and adolescents in Poland. They will also be the basis for planning preventive actions by individual dioceses and orders such as planning both training classes and workshops for employees, volunteers as well as children, adolescents and parents. They will allow planning methods of monitoring and supervising the work of educators.
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Kostrzewski, Paweł. "Political and social activity of "patriotic priests" of Częstochowa diocese (1949–1955)." Prace Naukowe Uniwersytetu Humanistyczno-Przyrodniczego im. Jana Długosza w Częstochowie. Zeszyty Historyczne 19 (2021): 175–214. http://dx.doi.org/10.16926/zh.2021.19.09.
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The article presents the participation of the Częstochowa clergy in the so-called patriot priests movement. It gives the number of priests belonging to the District Commission of Priests in Katowice, the District Commission of Priests in Łódź, the Commission of Catholic Intellectuals and Activists, the Commission of Catholic Clergy and Lay Activists, it brings closer the motives of their involvement, the functions they performed in central and regional structures, it characterizes the forms of political and social activity. The 'patriotic priests' from Czestochowa actively participated in all propaganda actions concerning, among others, the so-called 'struggle for peace'. They also condemned, according to official rhetoric, the activities of the Church Caritas and sat on the new provincial boards established by the communists. They joined the fight to establish permanent church administration in the so-called Recovered Territories. They condemned the priests accused in the trial of the Krakow curia and spoke positively about the decree of the State Council of 9 February 1953 concerning the filling of church posts. They supported, and often themselves actively participated in social actions, e. g. sowing, harvesting, threshing, anti-potato beetle actions. The catechists instilled in the youth a respect for the state authorities, a love of work and the need to make an effort to implement the 6-year plan. An important aspect of their activity was writing and participation in the work of national councils at the provincial and district level.
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Widera, Michał Adam. "Pilgrimages from the District of Wieluń to the Jasna Góra Monastery (1921–1939)." Studia Teologiczno-Historyczne Śląska Opolskiego 41, no. 2 (December 16, 2021): 191–210. http://dx.doi.org/10.25167/sth.3690.
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Deep religiousness, beside a typically agricultural character of employment, was one of the most distinguishing features of the inhabitants of the district of Wieluń. It was manifested by i.e., a huge engagement in new forms of Christian ministry, which were initiated in circumstances of unrestricted activity of the Catholic Church after 1918. Irrespectively of it, the inhabitants of the Wieluń district were characterised by deep Marian piety, which was expressed in many ways. Beside their participation in services devoted to Our Lady, engagement in the Confraternity of the Rosary, distribution of magazines devotedto this issue as well as special respect paid to images of Our Lady, they took part in numerous pilgrimages. The Jasna Góra Monastery was the main goal of pilgrims. The faithful of this area accounted for the biggest group among all the groups from the whole Diocese of Częstochowa taking part in pilgrimages to the city of Częstochowa.
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Krukowski, Stanisław. "Odbicie społecznej nauki Kościoła katolickiego w programach głównych stronnictw politycznych II Rzeczypospolitej." Prawo Kanoniczne 30, no. 3-4 (December 10, 1987): 253–88. http://dx.doi.org/10.21697/pk.1987.30.3-4.12.
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The „Rerum novarum” encyclical, enacted in 1891 by pope Leon XIII significantly contributed to the rapid development of the Catholic social science. The next, important stage of that development was marked in 1931 by the encyclical of pope Pius XI. Catholic social thought was considerably developed in Poland at the time of the Second Republic by such prominent priests as: Antoni Szymański, Aleksander Wójcicki, Jan Piwowarczyk and Stefan Wyszyński — later cardinal and Primate of Poland. Some representatives of the Church’s hierarchy, like August cardinal Hlond, Primate of Poland, bishop Stanisław Adamski of Katowice and bishop Teodor Kubina of Częstochowa have also made an important contribution to the development of the Catholic church social science in Poland. At the same time in Poland — like in other countries — many different Catholic-social organizations were created, including political parties like Christian-Democracy and Labour Party. These parties, however, were not among the strongest ones in the Republic. The Catholic social science was fully incorporated — sometimes even developed — in their programs, but their possibilities to put these ideas into political action were much more limited. Some particular elements of social-Catholic thought appeared in programs of many political groups of the Second Republic, but often that was coincidence rather, than fully conscious choice of social Catholicism principles.
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Skawiński, Ryszard. "SIEĆ PARAFIALNA W DIECEZJI EŁCKIEJ." Civitas et Lex 14, no. 2 (June 30, 2017): 67–88. http://dx.doi.org/10.31648/cetl.2463.
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The Diocese of Ełk was established in 1992 as a major change in the structure of the Churchin Poland. It connects the land belonging in the past to various forms of the Polish state and theGerman state, as well as the Russian state. As a result of these conditions, the parishes of theRoman Catholic Church in this area have arisen in different circumstances and have distincttraditions. Parishes are currently experiencing similar problems. Within the Diocese of Ełk therewas an increase in the number of parishes and the process of unifying the way they functioned.
7
Dębowska, Maria. "Diocesan historical archives in Poland. The process of formation." Archiwa, Biblioteki i Muzea Kościelne 104 (December 16, 2015): 47–54. http://dx.doi.org/10.31743/abmk.12496.
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In the literature on historical archives of the Catholic Church in Poland there is no scholarly monograph devoted to them. The only textbook is the one written by H.E. Wyczawski, Przygotowanie do studiów w archiwach kościelnych (Preparing for studies in church archives). The publications, appearing after the war, did not present any theoretical fi ndings which could be applied in church archival studies (it refers to developing the theoretical decisions on creating archival fonds, their names etc.), but they certainly provided the impetus and encouragement to continue the action which was initiated before the war. The program developed in the interwar period was adjusted to the new conditions; emphasis was put on practical guidelines for activities related to the founding and functioning of a historical archive in the diocese.
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Khomiak, Pavlo. "Role of Adolf Petro Shelonzhek’s activities in the formation of the roman catholic church in Volhynia in the interwar period." History Journal of Yuriy Fedkovych Chernivtsi National University, no. 53 (June 21, 2022): 69–76. http://dx.doi.org/10.31861/hj2021.53.69-76.
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This article analyzes importance of the Roman Catholic Church in Volhynia in the interwar period. The article reveals the process of formation of the Roman Catholic Church in Volhynia, and special attention is paid to the interwar period.Roman Catholic centres were in Volhynia from ancient times, and have become an integral part of its history. As the city was inhabited by many different nationalities and, consequently, many different religious denominations, the city managed to maintain peace and respect for religious freedom for each of the communities. However, during the reign of the Russian Empire in Volhynia, the situation became more complicated because the tsarist government did not want to support previous agreements with the Church.After the October coup and the war, vast territories of the Lutsk-Zhytomyr diocese were divided between Poland and Soviet Russia by a treaty signed in 1921 in Riga. As Lutsk was a part of the then Poland, in 1925 Pope Pius XI revived a separate diocese of Lutsk.On December 14, 1925, Bishop Adolf Petro Shelonzhek was appointed Bishop of Lutsk. In particular, the figure of Adolf Petro Shelonzhek deserves special attention. The article also analyzes the life of the future bishop. From the beginning of his ministry, the Lutsk Ordinary carried out active pastoral and organizational activities. One of the greatest achievements of Adolf Petro Shelonzhek was the convening of the first diocesan synod in 200 years, which took place in 1927.Particular importance is the description of his active work as a religious and political figure. Special attention is paid to his active pastoral work as Adolf Petro Shelonzhek was an outstanding figure in the life of the Lutsk diocese.
9
Lisiecki, Tomasz. "Muzyka chóralna w diecezji lubelskiej w okresie posługi biskupa Stefana Wyszyńskiego." Roczniki Humanistyczne 69, no. 4 Zeszyt specjalny (2021): 123–36. http://dx.doi.org/10.18290/rh21694spec-6.
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The article presents the pastoral project of recreating the musical culture of the Catholic Church in Poland after World War II. The author outlines a broader context of pastoral activities undertaken at that time by the Primate of Poland, August Hlond. The pastoral work of Bishop Stefan Wyszyński in the Lublin Diocese was part of this nationwide plan to rebuild the role of music in churches, especially in the field of choral music. The article discusses the main assumptions of this work. It was based on Wyszyński’s understanding of choirs as a very important pastoral group in the Church, which should be constantly educated musically and religiously formed. The main liturgical task of the choir, as understood by Bishop Wyszyński, was to introduce new liturgical songs to the churches of the diocese. Choirs, as always, also performed polyphonic pieces. Together with the Diocesan Organist Commission, he precisely defined the repertoire of the choirs, both in terms of liturgical monody and polyphonic pieces. This procedure helped achieve two goals: raising the level of performance by drawing attention to valuable and original compositions and creating a diocesan choral community. The latter case was especially favored by the conventions of choirs of a competition and festival nature, which gathered several hundred people. Bishop Wyszyński’s extensive pastoral activities, also in the field of choral music, contributed to a significant revival of the diocesan choral movement and to raising the level of church music performed in the Diocese of Lublin.
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Jaworski, Piotr. "Kluby Inteligencji Katolickiej jako instytucje wsparcia wykształcenia i wychowania w Diecezji Tarnowskiej." Kultura - Przemiany - Edukacja 8 (2020): 47–61. http://dx.doi.org/10.15584/kpe.2020.8.4.
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Among the various forms of association of the Catholic laity in the Church, one can distinguish associations and organisations – whether they are based on canonical or civil law on associations – and informal circles: religious movements, groups, circles and small groups. The difficult situation of the Church in Poland after World War II was not conducive to the creation of organisations whose activities would be approved by both the church authorities and the state authorities. If, however, quasi-ecclesiastical or religious organisations were to emerge that were recognised by the civil authorities, these were unfortunately organisations that had very little in common with the good of the Church and the faithful. Against this backdrop, the Catholic Intelligence Clubs were a kind of phenomenon. They enjoyed the approval of the Church authorities and, to some extent, the unintentional recognition of the state authorities, and sought to strengthen religious education by forming people and communities in the Christian spirit, shaping social attitudes, creating and deepening Christian culture, intellectual development and various forms of charitable activity. Three Catholic Intelligentsia Clubs were established in the Tarnów Diocese: in Nowy Sącz, Tarnów and Mielec.
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Kostrzewski, Paweł. "Ks. kan. Zygmunt Zawadzki (1876-1944) - duszpasterz i działacz społeczny." Polonia Maior Orientalis 8 (December 30, 2021): 313–39. http://dx.doi.org/10.4467/27204006pmo.21.017.15468.
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Tekst przedstawia postać pochodzącego z parafii Goszczanów a urodzonego w Sulmowie ks. kan. Zygmunta Zawadzkiego (1876-1944), gorliwego duszpasterza i działacza społecznego. Po święceniach kapłańskich pełnił on posługę wikariuszowską w następujących parafiach: św. Barbary w Częstochowie (1899-1900), w Sieradzu (1900-1905) i św. Zygmunta w Częstochowie (1905-1917). Od 1917 r. był proboszczem parafii w Zajączkach w ówczesnym dekanacie kłobuckim, a od 1923 r. w Krzepicach w tym samym dekanacie. We wszystkich tych miejscach dał się poznać jako gorliwy duszpasterz, dbający o duchowy i materialny rozwój powierzonych sobie wspólnot, ale również jako aktywny działacz społeczny, związany ze Stowarzyszeniem Robotników Chrześcijańskich, Związkiem Katolickim oraz Akcją Katolicką. Był oddanym kierownikiem duchownym sióstr zakonnych, a jego świadectwo życia przyczyniło się do obrania drogi powołania kapłańskiego m. in. przez Franciszka Musiela, późniejszego biskupa pomocniczego diecezji częstochowskiej i ks. Władysława Kasprzaka, rektora Częstochowskiego Seminarium Duchownego w Krakowie. Pełnił ważne funkcje w strukturach diecezjalnych i samorządowych, należąc m.in. Rady Konsultorów, dozoru szkolnego oraz pełniąc przez wiele lat urząd dziekański. Wyrazem uhonorowania było odznaczenie go tytułem kanonika honorowego kolegiaty kaliskiej. Ks. Kan. Zygmunt Zawadzki (1876-1944), Pastor and Social Activist The text presents the figure of Father Zygmunt Zawadzki (1876-1944), a zealous pastor and social activist, who came from the Goszczanów parish and was born in Sulmów. After his ordination to the priesthood, he served as a vicar in the following parishes: St Barbara in Częstochowa (1899-1900), Sieradz (1900-1905) and St Sigismund in Częstochowa (1905-1917). From 1917 he was pastor of the parish in Zajączki in the then Klobuck decanate and from 1923 in Krzepice in the same decanate. In all these places he became known as a zealous pastor, caring for the spiritual and material development of the communities entrusted to him, but also as an active social activist, associated with the Association of Christian Workers, the Catholic Union and Catholic Action. He was a devoted spiritual director of nuns and his life testimony contributed to the choice of a priestly vocation by Franciszek Musiel, later Auxiliary Bishop of Częstochowa Diocese and Father Władysław Kasprzak, rector of the Częstochowa Seminary in Cracow. He held important positions in diocesan and local government structures, belonging to, among others, the Council of Consultors, the school superintendent and holding the office of dean for many years. As a sign of his honour, he was awarded the title of Honorary Canon of the Collegiate Church of Kalisz.
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Holomidova, Mariia (s Khrystyiana). "Ways of service s. Teresa Anna Shuplat, III OSBM." Good Parson: scientific bulletin of Ivano-Frankivsk Academy of John Chrysostom. Theology. Philosophy. History, no. 16 (December 29, 2021): 210–27. http://dx.doi.org/10.52761/2522-1558.2021.16.18.
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The article analyzes the biography of the Sister Theresa Anna Shuplat, the Third Order of St. Basil the Great (16.09.1900-03.02.1989), the wife of the priest of Przemyśl Diocese of the Greek Catholic Church, the father Yulian Shuplat (18.01.1894-09.09.1951). On the grounds of the documents and the eyewitnesses’ memories her family origin, upbringing, study, work as a Music Teacher in the town of Jarosław (nowadays - Poland), marriage, work in the town of Lesko (nowadays-Poland), deportation from the Polish People's Republic to the Ukrainian SSR in 1946, foster care after her nephews and nephew’s daughter, work at music school in the city of Stanislav, entry into the Third Order of St. Basil the Great in 1977, underground activities in the Order, and traits of her character have been analyzed.
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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.
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Szady, Bogumił. "The Fall of the Chorupnik Parish. A Contribution to the History of the Reformation in Poland." Roczniki Humanistyczne 66, no. 2 SELECTED PAPERS IN ENGLISH (October 23, 2019): 31–42. http://dx.doi.org/10.18290/rh.2018.66.2-2se.
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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 61 (2013), issue 2.
The article addresses the question of the fall of the Latin parish in Chorupnik that belonged to the former diocese of Chełm. The parish church in Chorupnik was taken over by Protestants in the second half of the 16th century. Unsuccessful attempts at recovering its property were made by incorporating it into the neighbouring parish in Gorzków. The actions taken by the Gorzków parish priest and the bishop together with his chapter failed, too. A detailed study of such attempts to recover the property of one of the parishes that ceased to exist during the Reformation falls within the context of the relations between the nobility and the clergy in the period of Counter-Reformation. Studying the social, legal and economic relations in a local dimension is important for understanding the mechanisms of the mass transition of the nobility to reformed denominations, and then of their return to the Catholic Church.
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Guzewicz, Wojciech, and Leszek Moszczyński. "KONFLIKT NA TLE NAUCZANIA RELIGII W OKRESIE MIĘDZYWOJENNYM NA PRZYKŁADZIE PARAFII WIŻAJNY." Civitas et Lex 6, no. 2 (June 30, 2015): 71–81. http://dx.doi.org/10.31648/cetl.2064.
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From the very beginning of Polish statehood in 1918, conflicts sparked between the civilauthorities and the Episcopate of Poland. In a natural way, they projected downwards to townsand villages, antagonizing and dividing the Polish society. Many publications dating to just afterWorld War 2 one-sidedly assigned blame to the Catholic Church. The present paper shows suchaccusations to be wrongful and blatantly untrue. The choice of the parish is not random – it washere that the most renowned conflict around teaching religion in the Łomża diocese took place.Father Witold Balukiewicz’s endeavors to build a modern school and teach religion in the full scopeguaranteed by the law and the Father’s later social engagement. In light of the facts and with thebenefit of hindsight, it is not difficult to determine who was right.
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Romantsov, Volodymyr, and Anton Huz. "THE ROMAN CATHOLIC CHURCH ON THE TERRITORY OF NADDNIPRIANSKA UKRAINE AT THE END OF 40-S OF THE 19TH – THE BEGINNING OF THE 20TH CENTURY." Skhid, no. 2(1) (April 30, 2021): 24–30. http://dx.doi.org/10.21847/1728-9343.2021.2(1).229242.
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An attempt of analysis of written sources of the history of the Roman Catholic Church on the territory of Ukraine at the end of 40-s of the 19th – the beginning of the 20th century was performed in the article. Such types of sources as act documents were selected due to the type-specificity principle. Concordat of 1847 as an international agreement between Vatican and the Russian Empire has become a crucial object of analysis. The legislative acts included into “The full collection of laws of the Russian Empire” are considered among the documents of the authorities engaged in the study that are crucial legislative acts the power of which was extended on all administrative and territorial units. The documents of religious organizations are represented in the study by the bull of “Diocesan separation” written by the Pope of Rome Pius IX.Business documentation, statistical materials, among of which is “The first general census of inhabitants of the Russian Empire in 1897”, are considered in the study. Moreover, “Diocesan Gazette” – an official periodical of the Russian Orthodox Church in the Russian Empire is presented in the study. Compendiums dated of the second half of the 19th – the beginning of the 20th century are a particular type of written sources, namely they are represented by “Commemorative books”, for example, an issue: “The Roman Catholic hierarchy in the Russian Empire and the Kingdom of Poland and a list to secular and monastic clergy in Lutsk-Zhytomyr diocese and Podillia province” that contained essential statistical information as well as records regarding a hierarchical structure of the diocesan clergy of the Roman Catholic Church on the territory of Naddniprianska Ukraine in defined period.
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Ficek, Ryszard. "The Włocławek Period of Fr. Stefan Wyszyński’s Pastoral Ministry: Presbyterate and The Time of Priestly-Spiritual Leadership (Part 2)." Resovia Sacra 28 (December 31, 2021): 57–74. http://dx.doi.org/10.52097/rs.2021.57-74.
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The presented article analyzes the completion of formation for the priesthood in the Seminary and, then, the “Włocławek period” of the pastoral ministry of Fr. Stefan Wyszyński. The author’s interpretation of the source materials aims to display the meaning and significance of that time for the overall activity of Fr. Stefan Wyszyński, the future Primate of Poland. The exploration of the above research is based on analyzing source texts using the historical method to reconstruct historical facts and, after that, their reinterpretation by the inductive-deductive method. Therefore, the above article’s primary research goal is to present the “Włocławek period” of Wyszyński’s priestly life in the context of Poland’s social and political situation. However, the threats posed by the invasion of the then anti-Christian Marxist-Leninist ideology and Nazi Hitlerism with all the horrors of World War II were dire. They threatened the existence of both the Polish Church and the Nation. After all, even in the period of the most brutal repressions, Wyszyński defended each man’s personal dignity and the Christian identity of Poles. Moreover, according to the author of this study, the seminarian formation, pastoral ministry in the Diocese of Włocławek, studies at the Catholic University of Lublin, foreign scholarships, as well as the time of World War II were a kind of testing ground, where Fr. Stefan Wyszyński was able to gain and develop the pastoral experience necessary for his future activity as ordinary of the Lublin diocese, and, later, the Archdiocese of Gniezno and Warsaw, and the Primate of Poland.
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Jemielity, Witold. "Rezydencja duchownych w Królestwie Polskim." Prawo Kanoniczne 44, no. 3-4 (December 10, 2001): 185–205. http://dx.doi.org/10.21697/pk.2001.44.3-4.07.
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Church Life in the Congress Kingdom of Poland was subordinated to the Government. As it concerns two periods could be destinguished; till the year 1864 and after the January Uprise. During the first period only the Rector could allow the vicar to leave the parish for a short time, while the Dean could allow both of them to leave the parish for not longer than two weeks. Only the Bishop could allow them to leave the parish for a longer period. After the January Uprise the Rector and the Vicar could move freely only on the area of their own parish, the Dean in his own decanate, while the Bishop in the whole Diocese. Any time they wanted to leave they had to get the permission from the chief of the district or a governor. However, there were special restrictions as concerns going to Warsaw or abroad. Tsar Alexander I on the base of the decree issued on 6 - 18th March 1817 consigned custody and attendance of Roman - Catholic clergymen to one of the state committees. It issued a great mant decrees as concerns the above mentioned subject. The said decrees were sent to parishes sometimes adding their own comments. The Government was more interested in political matters than in those connected with church. It was not as bad as it might have resulted from the civil regulations.
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Wołczański, Józef. "Korespondencja ks. dra Jana Kwolka z ks. prof. Janem Fijałkiem za lata 1919–1936 (część 2)." Rocznik Przemyski. Historia 1 (27) (December 29, 2022): 215–402. http://dx.doi.org/10.4467/24497347rph.22.025.16650.
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The correspondence of Rev. Dr Jan Kwolek and Rev. Prof. Jan Fijałek between 1919 and 1936 (part 2) The second part of the correspondence between Rev. Dr Jan Kwolek (Przemyśl) and Rev. Prof. Jan Fijałek (Kraków) presented here covers eight years: 1928-1936. As for the former priest it was the prime of his spiritual, intellectual and organizational development, whereas the latter was approaching the end of his life, enjoying deserved renown in the field of historical research; he died in 1936. No wonder then that the subject matter of the letters – in vast majority authored by the Przemyśl priest – was largely an account of his successive achievements, in particular in the field of modern organization of the Diocesan Archive which he headed, requests for academic consultations about the formation of a reference library, and discussions on current academic work. Rev. Jan Kwolek would regularly write to his correspondent about concentrating the records from the parish churches of the whole Przemyśl diocese, systematically deposited in Przemyśl. He also used to tell him about the positive reception of his work all over Poland, he shared his joy about significant interest among local theology students in archive work, he did not hide his concern for the fate of the Diocesan Archive due to lack of a successor; finally, he would inform Rev. Fijałek about current events in the local church: changes in managerial positions, deficiencies of the personal policy and his own successive promotions. On the other hand, Rev. Fijałek would spontaneously respond to his younger colleague’s requests, not so much instructing him on the matters of organizing the archive, as that was something Rev. Kwolek managed perfectly well, as indicating the titles of academic books indispensable in an archive library. He did not spare words of praise, which must have been an incentive for the younger priest to keep up the good work. The correspondence makes the reader admire the enormous achievements of one person in the field of establishing in the interwar Przemyśl a second modern research and academic institution (after the Archdiocesan Archive) accessible to historians dealing with matters of the church. The letters published here enhance the reader’s knowledge and awareness by so far unknown facts from the history of research under the aegis of Roman Catholic Church in the Second Republic of Poland.
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Puszka, Alicja. "Sodalities of our Lady Existing in Kraków Secondary Schools in the 19th Century and in the Second Polish Republic." Roczniki Humanistyczne 66, no. 2 SELECTED PAPERS IN ENGLISH (October 23, 2019): 119–56. http://dx.doi.org/10.18290/rh.2018.66.2-7se.
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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 57 (2009), issue 2.
The Sodality of Our Lady is a Catholic religious association for young people founded in the Jesuit College in Rome in 1563 by Fr Jan Leunis. The most gifted and devout boys joined the Sodality in order to spread the cult of the Mother of God. Popes provided care for the vibrantly developing movement because of the great influence Sodalities of Our Lady had on the religious formation of young people. Jesuits established Marian congregations of students attending colleges in all Catholic countries, forming an international elite organization of lay Catholics. Sodalities thrived and they spread to all social estates in the 17th and the first half of the 18th century. Not only did school students belong to it, but also popes, kings, the gentry, clergy, townsfolk, craftsmen, military men and servants. The chief objective of the Sodality was to live by the motto “Per Mariam ad Jesum.” The development of the Sodality was halted by the dissolution of the Jesuit Order. In the middle of the 19th century the pronouncement of the dogma of the Immaculate Conception of the Holy Virgin, made by Pope Pious IX, opened a new era of the cult and a new period in the history of the Sodality.
In Poland, the first Marian congregation of school students was established in Braniewo in 1571. At the end of the 18th century, before the dissolution of the Jesuit Order, in Poland there were 66 colleges, seminaries and monastery schools, and there was always at least one congregation affiliated to each of the schools. At the end of the 19th century, school sodalities were revived in Galicia, i.e. in Tarnopol, Chyrów, Tarnów, and in a girls’ secondary school run by the Ursulines in Kraków. A dynamic development of Marian congregations of school students started after Poland regained independence in 1918. The centre of the sodalitarian movement for all the estates was Kraków. The movement gained solid foundations in the two powerful sodality unions of both secondary school boys and girls. Father Józef Winkowski established a sodality for boys, and Fr Józef Chrząszcz one for girls. Sodalities published their own magazines, organized conventions, pilgrimages to Jasna Góra (Częstochowa, Poland), and ran charity organizations. In the late 1930s, nearly seventeen thousand students of secondary schools throughout the country were members of school sodalities. At the dawn of the Second Polish Republic, the greatest number of school sodalities operated in Kraków. There were 11 boys’ sodalities in secondary state schools and one in a private school run by the Piarist Order, and 11 girls’ sodalities in state and private schools. The Sodality of Our Lady contributed to the religious revival in Poland. The development of this organization was halted by World War II. After the war, in the years 1945–1949, the operation of the Sodality of Our Lady was resumed in many centres. The liquidation of church organizations in 1949 stopped its work for good, and its members came to be persecuted by the Communist regime.
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Galofaro, Francesco. "Beneath Thy Protection: Portrait of the Holy Virgin as a semantic operator." Sign Systems Studies 51, no. 2 (September 4, 2023): 376–97. http://dx.doi.org/10.12697/sss.2023.51.2.09.
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Starting from the third century, many songs, prayers, and icons testify to the way the Virgin Mary – Mother of God – has been attributed the role of protecting the community. Examples include the Akhathist hymn traditionally dated to the siege of Constantinople (626), the Polish anthem “Bogurodzica”, associated with the battle of Grunwald (1410), the icon of Częstochowa that protected Poland from the Swedish invasion (1655), and numerous others. The role of menace is embodied by different enemies: infidels, heretics, or atheists. The Virgin watches over the frontier between two cultural spaces: the inside and the outside of the semiosphere. A case study will provide insight into the function played by the Madonna at the border: the Madonna of the Rocciamelone, the highest sanctuary in Europe, founded by the crusader knight Rotharius (1358). A bronze statue of the Virgin was placed in the sanctuary in 1899. A small corpus of pastoral letters written by blessed Edoardo Rosaz, bishop of Susa (Piedmont), expresses the hope that the Virgin will protect Catholics from liberal heresy. Plastic oppositions such as top/bottom, resulting from the relationship between the Virgin and the landscape, are used to manifest abstract oppositions such as reason/passion, order/disorder, and Church/revolution. This homologation helps us understand how the Virgin, placed in upper space, embodies knowledge and cognition: she becomes a lookout, allowing a transfer of values from the semantic field of war to the religious one. The Virgin guards the border of the semiosphere, the border dividing the self from the other. Her function is the semiotization of incoming materials, transforming external non-communication into information and meaning. This article thus considers the Virgin as a semantic operator inverting the values of liberal discourse into information stored in Catholic cultural space. A mathematical model of the function played by the Virgin will be presented in the terms of quantum computing.
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Wołczański, Józef. "Korespondencja ks. dr. Jana Kwolka z ks. prof. Janem Fijałkiem za lata 1919–1936." Rocznik Przemyski. Historia 1 (26) (2021): 289–420. http://dx.doi.org/10.4467/24497347rph.21.012.14735.
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[The correspondence between Rev. Prof. Jan Fijałek and Rev. Dr Jan Kwolek in the years 1919–1936] This paper presents a collection of a few dozen letters written between 1919 and 1938. Their authors were two eminent representatives of the humanities and of the Polish Catholic Church at the turn of the 19th and 20th centuries. One of them, Reverend Professor Jan Nepomucen Fijałek, represented the Kraków Archdiocese, though professionally he was associated with the University of Lviv and the Jagiellonian University. As an outstanding scholar and expert on sources to the history of medieval Church and spiritual culture of Poland, as well as a distinguished pedagogue, he enjoyed great renown in the world of science. The other correspondent, Reverend Doctor Jan Kwolek, a lawyer, lecturer at the Theological Institute of the Latin rite in Przemyśl, chancellor of the Episcopal Curia, organizer and director of a Diocesan Archive, a model for the whole country, unceasingly developed his interests in canon studies, history of the Church, and showed great concern for preserving the archive heritage of the Przemyśl Diocese. The majority of the letters were written by Rev. Kwolek, though they are not complete; the addressee had collected them meticulously, sometimes adding brief commentaries. The Przemyśl priest must not have attached a lot of weight to collecting the letters of the Kraków mentor, as only over a dozen of them have been preserved. The sources present very interesting material. The “supplicant” here is definitely Rev. Kwolek, seeking in the unquestionable scientific authority of Rev. Fijałek advice on organizing the Przemyśl archive but also methodological and factual guidelines for archive research and publications. In the course of time the distance between the two scholars was gradually decreasing, though it never crossed accepted social boundaries. What confirms that is the elaborate titles both correspondents addressed each other with. The subject matter of the letters is rather diverse and includes several themes. The dominant one is Rev. Kwolek’s requests to be recommended relevant literature necessary to complete a reference library needed in research and scholarly work. Quite a lot of space is also devoted to the Przemyśl priest’s reports on the progressing work on completing and organizing the archive of the Episcopal Curia in Przemyśl. Rev. Prof. Fijałek, apparently did not hide his sincere appreciation of the activity of the junior priest, indefatigable archive fanatic, encouraging him, providing him with expert instruction and warning him against naïve faith in the patronage of successive bishops. Another extensive motif is common and readily produced by church circles gossip on different Church dignitaries in Kraków and Przemyśl, as well as expectations of personal reshuffles and new careers with the start of every new pontificate. Without a doubt, the presented material deserves publication, as it shows the effort of creating and then preserving pioneer initiatives on scholarly and religious ground, particularly in Przemyśl in the first half of the 20th century.
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Gorzelik, Jerzy. "Alegorie Polski w gmachach publicznych i kościołach województwa śląskiego na wybranych przykładach (1922-1939)." Artifex Novus, no. 2 (January 15, 2020): 58–71. http://dx.doi.org/10.21697/an.7828.
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Utworzenie autonomicznego województwa śląskiego w ramach polskiego państwa narodowego oraz diecezji katowickiej wiązało się z reorganizacją systemu władzy, w którym poczesne miejsce zajęły grupy polsko-śląskich duchownych oraz urzędników i świeckiej inteligencji. Ich wzajemna rywalizacja oraz wspólne dążenie do nacjonalizacji Górnoślązaków w duchu polskim inspirowały dwa odmienne, choć spokrewnione dyskursy, w których wykorzystywano środki obrazowe. Wśród nich znaczącą rolę odgrywały alegoryczne wizualizacje Polski, zakorzenione w tradycjach sztuki polskiej przełomu XIX/XX wieku. W wystrojach gmachów Sejmu Śląskiego i Śląskiego Urzędu Wojewódzkiego oraz starostwa powiatowego w Katowicach zastosowano motyw Polonia Triumphans. W pierwszym z przypadków rzeźbiarz Jan Raszka nadał personifikacji wczesnośredniowieczną stylizację, nawiązującą do piastowskiego „złotego wieku”, a u jej tronu umieścił asystę w osobach hutnika i górnika, stylizowanych na kresowych rycerzy. Inna z płaskorzeźb przedstawia Polonię jako Nike i Wolność prowadzącą do boju powstańca śląskiego, zobrazowanego jako hutnik z młotem, oraz żołnierza walczącego z Czechami o Śląsk Cieszyński. Wątek zbrojnej walki o granice pojawia się także w malowidłach Felicjana Szczęsnego Kowarskiego w budynku starostwa, gdzie ukazaną w postaci greckiej heroiny Polonię z mieczem i tarczą flankują postaci śląskich herosów – całość programu ma jawnie rewizjonistyczną wymowę.
Wyraźnie większe bogactwo wątków prezentuje zespół trzech obrazów Józefa Unierzyskiego, zamówionych do kościoła mariackiego w Katowicach. Ich centralną postacią jest Maria Królowa Korony Polskiej, przybierająca cechy Polonii Triumphans. Fundamentem łączności Górnego Śląska z Polską jest tu wspólna katolicka wiara. Górnośląski lud pod przywództwem bliskich mu kapłanów włącza się u stóp Madonny w nurt polskiej historii, określony dziejową misją przedmurza chrześcijaństwa, wnosząc jako wiano żywą religijność i pracowitość. Na zlecenie proboszcza ks. Emila Szramka malarz zaprezentował zrastanie się z polskością jako naturalny i obustronnie korzystny proces.
The creation of the autonomous Silesian voivodeship within the borders of the Polish nation state and of the Roman Catholic Diocese of Katowice meant a profound change in the distribution of power, the groups of Polish-Silesian clergy and Polish bureaucrats, as well as secular intelligentsia gaining increasingly in importance. Their rivalry and common effort to polonize Upper Silesians inspired two different, although interrelated discourses, visual means being involved in both of them. Among the motives, implemented in the propaganda, allegorical depictions of Poland - rooted in the traditions of the Polish art of the turn of the twentieth century – played a significant role. In the decorations of the edifices of Silesian Sejm and Silesian Voivodeship Office and of the county authorities they were shaped as the personification of Polonia Triumphans. In the former case the sculptor Jan Raszka represented the allegory as an early medieval figure, reminding of a „golden age” of the Piast dynasty, seated on the throne and accompanied by a coal miner and a foundry-worker, stylized as borderland knights. In another bas-relief Polonia was depicted as Victory and Liberty leading into battle a Polish-Silesian insurgent, rendered as a foundry-worker with a hammer in his hands, and a soldier, fighting against Czechs for Teschen Silesia. The strand of military fighting over disputed territories occurs also in the paintings by Felicjan Szczęsny Kowarski in the Katowice County Hall, where Polonia, depicted as a Greek heroine with a sword and a shield, is accompanied by Silesian heroes and the meaning of the decoration is manifestly revisionist, advocating moving Polish border westwards.
A conspicuosly wider range of contents is reflected in a series of three paintings by Józef Unierzyski, ordered for St. Mary’s Church in Katowice. Their central figure is Mary the „Queen of the Polish Crown”, assuming the features of Polonia Triumphans. The connection between Upper Silesia and Poland is founded here on the common catholic faith. At the feet of Madonna Upper Silesian folk, led by clergy, that remains faithfull to its popular roots, and bringing its vivid religiosity and dilligence, joins the stream of the Polish history, determined by the historical mission of antemurale christianitatis,. Commissioned by the parson Emil Szramek, the painter represented the growing together of Upper Silesia and Poland as a natural and mutually profitable process.
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Stefaniak, Piotr. "Zarys dziejów klasztoru św. Michała Archanioła mniszek dominikańskich w Kamieńcu Podolskim (1708–1866)." Rocznik Przemyski. Literatura i Język 58, no. 2 (26) (December 30, 2022): 51–92. http://dx.doi.org/10.4467/24497363rplj.22.003.17068.
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The outline of the history of St Michael the Archangel’s Monastery of Dominican nuns in Kamianets Podilskyi (1708–1866) The Dominican monastery in Kamianets Podilskyi was the last pre-partition foundation on Polish land established by the nuns of the Order of Preachers. Józef Mocarski, provincial prior of the Dominican Ruthenian province, in 1708 founded the monastery for the nuns of his order in the recently recovered from the Turks (on the strength of the Treaty of Karlowitz) Kamianets Podilskyi. It was the easternmost Catholic monastery. It included nuns only of noble Polish origin; they were daughters of Podolia noblemen. In 1721 the process of setting up the monastery was completed and it was also then that a small convent church was consecrated, whose patron became St Michael the Archangel (patron of Ruthenia and the Dominican Ruthenian province). The Dominican nuns from Kamianets led contemplative life in strict enclosure. The monastery did well until the decline of the Commonwealth of Poland. In 1787 the monastery was threatened with closing as part of the plans to modernize the Kamianets fortress, which was to be strengthened with the buildings of city convents. Eventually, the nuns were not displaced, as the reorganization plans were not carried out. In 1793 Kamianets Podilskyi was taken over by Russians and the partition period started. Although the monastery was wealthy, the Dominican nuns started to struggle with various problems. A crisis of vocations appeared, which in 1822 was overcome through bringing three nuns from the monastery in Novogrudok, but in 1833 the situation repeated itself. However, a monastery school was set up, which gave the nuns some financial support. In 1839 the last vestition of two nuns took place, and in 1842 on the strength of a tsar’s decree the novitiate was closed, which was an indication of the monastery’s near demise. The monastery obtained a long-range status and existed until the closure of the Kamianets diocese in 1866. Then eight Dominican nuns were sent to the Carmelite nuns of old observance in Dubno, where there was a long-range monastery. That status was lost in 1890 and then the nuns residing there were relocated to the Benedictine nuns monastery in Sandomierz. It was then that three years later the last Dominican nun from Kamianets, Joanna Austutowiczówna, died, closing the history of her convent.
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Lewandowska, Anna. "Repression towards Catholic Clergy from Lublin Diocese during German occupation 1939-1945." Annales UMCS, Historia 67, no. 1 (January 1, 2013). http://dx.doi.org/10.2478/v10068-012-0014-4.
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SUMMARYIt is essential to know the history of Catholic Church in Poland during German occupation when it comes to exploration of aggregate history of Polish nation in this difficult time. The issue of repression against Polish clergy from Lublin diocese by German authorities in years 1939-1944 and powers of Third Reich, was presents in various aspects, in many scholarly articles, monographs and group works. However, the aforementioned publications do not exhaust basics to educate foil and fair-minded view on this problem.German army went in to Lublin on 18 September 1939, after dramatic defense of the citizens.After the short time of reign of Wehrmacht units, on 26 October 1939, Führer proclaimed his decree on creating administrational entity called Generalna Gubernia, which involved four regions, including lubelski region with Lublin as its capital. This decree embraced the area of pre-war Lubelskie Voivodeship. The occupation authority’s division of administration did not violate the structure of deanery in the diocese. However, under the new circumstances, deans and rectors had difficulties executing administrational functions. When the Lubelski District was created. Bishop Marian Leon Fulman and suffragan, Bishop Władysław' Goral wielded authority in this area.It is necessary to mention that bloody operations of the police and SS are especially remembered in the history of Church in Lublin and the whole area. These two bodies were executing the most important strategic tasks within the scope of ‘maintaining order’, prevention, requital, or even genocide and extermination. This group was led by SS- Brigadeführer Odilo Globocnik (till September 1943) and SS-Gruppenführer Jacob Sporrenberg.The most significant German operations, when it comes to repression of catholic clergy in, the Lubelski District are repressive or intimidating actions.In the Lubelski District, occupation authorities applied the same methods of repression and extermination both to all citizens and clergy. Lublin’s clergymen were dying in executions, they were taken as hostages, arrested and send to concentration camps. Hie repression involved priests on every level of church hierarchy. What is more, it must be said that only Polish bishops out of all occupied countries were arrested and taken to concentration camps.In the Lubelski District, the main place where the people were arrested was Lublin and prison of Security Police and Security Service. Prison on the Castle, as it was called, was subdued to the leader of SS and the police in the district. The prison m Lublin was without undoubtedly a place of terror and attrition of prisoners held in it on the mass scale. This prison became the place of direct extermination where executions were done by firing squad, hanging, or even by gassing. Executions had unitary or mass character, they were sometimes done in a company of eyewitnesses, but usually they were confidential, performed at night or in the morning.The first ‘purifying’ action of intelligentsia, which started with arrests in November and was follow ed by verdicts of executions for bishops and the execution itself on 23 December, was perceived by the leaders of SS and the police, Odilo Globocnik, as fight with leading layer of society, who could potentially organize actions against German authorities, they could give signal to ruthless fight with ‘unwanted elements’. Repressions took place on the local scale, because they involved only people from Lublin or from area around Lublin. The way in which this action was prosecuted indicates that it was chaotic strike, because the enforcement authority which held power at the beginning of the November did not have full records of the intelligentsia.Globocnik considered Catholic Church an important monument of Polish national spirit, so he began the purging of the district by first destroying the Church. It can be validated by the three mass arrests of clergy on 9 Nov, 11. Nov and 17 Nov 1939.The effect of the policy realized by Odilo Globocnik is presented in statistics relating to repressing of clergy in years 1939-1945. 200 out of 459 priests from Lublin diocese in 1939 fell victim to German terror.
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Stankevičienė, Regimanta. "The origin of the miraculous painting of Our Lady in Krekenava Church: iconographic sources and their contexts." Menotyra 25, no. 1 (May 3, 2018). http://dx.doi.org/10.6001/menotyra.v25i1.3686.
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The article presents a high altar painting of “Our Lady with the Child” in the Krekenava Basilica of the Assumption of the Virgin Mary (Our Lady of Krekenava; pine, canvas, oil; size: 172 × 111 cm). Parsons of Krekenava Church were Samogitian archdeacons. The picture was donated by Nicolao Povetrius (Mikalojus Povetrijus), a parson of the church in 1622–1634. It was announced that he brought the picture from Rome. However, the fabrics and artistic features of the painting show that it was created by a Lithuanian painter instead. Iconographic analysis suggests that the painting was painted on the basis of three old prototypes related to St. Luke authorship. These are icons from two very famous churches of Rome (S. Maria Maggiore (Salus Populi Romani) from the Basilica of the same title and S. Maria del Popolo from the church of the same title) and one from Poland and Lithuania, which is highly respected (Our Lady of Częstochowa from Jasna Góra Pauline Monastery Basilica). It was noticed that from the end of the 16th century, the copies of S. Maria Maggiore icon were created on the basis of the original image, e.g. a Jesuitic copy of 1569, which transferred the original painting into the image of the modern times (at present, in S. Andrea al Quirinale monastery). Such copies very quickly spread in Lithuania, where representations of Our Lady of Częstochowa became more and more popular. The derivations of the icon of S. Maria del Popolo were also created. This is testified by the altar painting of the Zarasai Parish Church (until 1610). The combination of several important aspects of origin (St. Luke authorship), cult and iconography of miraculous images of Our Lady in one painting are considered to be an aspiration to create the most suitable ideal image of Our Lady. Applying this method by combining the iconography of S. Maria Maggiore and Our Lady of Częstochowa, a high altar painting of Our Lady of Tytuvėnai Church was created at the same period and benefited by Vilnius Bishop Eustachy Wołłowicz (Eustachijus Valavičius). Krekenava and Tytuvėnai paintings are among the earliest images of the miraculous derivations of Our Lady in Lithuania. The iconography taken from prototypes was supplemented by crowns. The derivation of venerable archaic images of Our Lady was a process of re-evaluation and innovative expose, which took place in the post-Tridentine Church. The process was launched in Rome, and customers of the Krekenava image and other mentioned paintings of Our Lady in Lithuania were high or higher Catholic priests who studied or visited Rome and other Italian cities for other purposes. It is likely that they visited famous paintings and brought their copies. The paintings of Krekenava and Tytuvėnai because of oil painting technique and style are examples of the New Times painting, which was called “Latin” in Lithuania. They have archaic features taken from the prototypes. However, the origin of prototypes dissociates them from the Eastern Orthodox tradition of sacral paintings of the Grand Duchy of Lithuania, to which they are often wrongly attributed. Only wood panels and selection of symbolic gold plating background (golden colour in the Krekenava image) testifies to the impact of the latter tradition.