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Early knowledge of medieval literature, not only in Latin, it transfers you into a heaven of peace. No wonder that out of such springs came out the wholemethodology of the famous lectio divina (see Mario Masini) from which we still feed alarge part of modern communication methods. Scala divini amoris is such a challengefor the modern reader. Preserved in a manuscript Egerton 945 in the British Library inLondon, the text is written in Occitan, unknown both to researchers in theology and toscholars from those specializing in Provencal. The manuscript Egerton 945 contains twomajor texts: Liber divinis amoris și De divina impletione.
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The 90th anniversary of Fr. Johannes Chrząszcz’s death held in 2018 is a good opportunity to bring the figure of this Upper Silesian priest to a wider circle of readers. Fr. Piotr Górecki in his article presents the figure of Fr. Chrząszcz mentioning the most important events of his priestly life and bringing closer his scientific activity, numbering 172 works, mainly from the history of Upper Silesia. On the basis of the 100th anniversary of the ending of the World War I Górecki first of all reflects on the attitude of the Silesian priest towards secular power. The chronicle records made by Fr. Chrząszcz in the book about two Upper Silesian towns Toszek and Pyskowice are the source of research. The reading of already older at that time priest’s writings reveals to us the great dilemmas faced by him and his contemporary priests. It seems that his loyal attitude was to avoid any social upheavals and revolts, even at the price of uncompromising loyalty to the secular power and maintenance of “alliance of the altar and the throne” brought out through the ages. This attitude characterised also a large group of priests from different parts of Poland occupied by the invaders. The discourse confirms the thesis that both Fr. Chrząszcz as well as some of his contemporary Church representatives were a kind of epigones of the passing era. They did not notice the dawn of a new era and the birth of a new order, which brought the rebirth of Poland and the new hope for Silesia. This is the reason why the attitude of Fr. Chrząszcz was omitted by his descendants in their historical works. It is a pity, because the awareness of Fr. Chrząszcz’s scientific legacy may help to get a better understanding of Silesian history, as well as to realize rich multicultural heritage associated with Silesians for centuries.
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Doing the research on E. Bojanowski’s scholarly achievements, the author of the article came across Bojanowski’s unknown letter of 1866. The correspondence was accompanied by an extensive comment on its historical context. First of all, the bibliography of the letter recipient (Rev. Antoni Śmitkowski) is presented. The article also describes the cooperation between the founder of the Sister Servants and the founder of the orphanage (its opening is discussed in the correspondence) – the Duchess Elżbieta Czartoryska née Działyńska. In addition, the author traces the recruitment process of the candidates for the congregation of the Sister Servants illustrated with the example of Rozalia Krzekotowska mentioned in the correspondence.
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In the Middle Ages, brothers preachers held archival material in trunks and manuscripts of the deceased monks in monastic libraries. The term ‘archivio communi provinciae’ (‘a common provincial archive’) appeared for the first time in the records of the general chapter of the Dominicans in Venice in 1592. The subsequent chapters recommended storing privileges, bulls and trial files in safe places, registering sources for the history of the province and producing inventories of movables and immovables, whose duplicates were to be held in the central provincial archive. Finally, provincial archives were legally established at the general chapter in Rome in 1756. In the 18th century, the Archive of the Polish Province was held in the library of the Krakow monastery dedicated to St Trinity; due to the beatification plans of the Sandomierz martyrs, the general of the order directed that this archive should be catalogued. In the first half of the next century, it was held in a separate room, and thanks to that, it survived the fire of the monastery in 1850. In the following decades the archive was stored in the library again; at the turn of the 20th century, Brother Kazimierz Jucewicz looked after it, and in the second decade of the 20th century, Father Jacek Woroniecki was responsible for arranging and describing it. In 1926, a post of provincial archivist was established, and it was taken up by the following fathers respectively: Fabian Madura, Zygmunt Ogarek, Andrzej Gmurowski, Robert Świętochowski and Efrem Gliński. In 1937, the archive was transferred to a separate room. The fact that a large number of materials from the liquidated monasteries in the South-Eastern Borderlands were placed in Krakow contributed to establishing the Archive of the Polish Dominican Province in its present shape in 1947. After that year, the office of the provincial archivist was held by the following fathers: Robert Świętochowski, Paweł Kielar, Zygmunt Bruno Mazur and Jan Andrzej Spież. Since 2009 Father Ireneusz Wysokiński has been in charge of the archive.
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Due to post-war deportations, mainly the Operation Vistula in 1947, a considerable group of the Ukrainian minority, including the Greek Catholics came to the Lubusz district. They were deprived of the possibility to conduct the religious practices in their rite until 1956. The events which occurred in Poland in 1956 enabled them to erect a parish and to celebrate their Greek Catholic services in Latin churches. In Zielona Góra that situation persisted for several decades, as the Greek Catholic community did not possess their own church. The first unsuccessful attempts to acquire a church were made in the 1980s and were continued in the 1990s. And then the Greek Catholics from Zielona Góra decided to organize their own church by adapting an ordinary building. The implementation of this undertaking lasted over 20 years. Attempts to acquire a building were made by the parish along with the local Board of the Zielona Góra Association of the Ukrainians in Poland, as the acquired building was intended for religious and cultural needs of the Ukrainian minority. The talks were held with the regional and municipal authorities. Most suggested buildings could not be accepted due to their poor condition or location. At the beginning of the 21st century, the town offered the building of the former Brieger’s winery. The parishioners accepted the proposal despite the fact that it required extensive renovation and reconstruction. The first renovation works began in 2003 and lasted until 2008. The consecration of the Greek Catholic church (Boduena Street) took place on 11 October 2008. In this way, the goal was achieved and the parish concentrated on adapting the new House of God.
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The history of a fan – an object that could be seen as exquisite (or even superfluous) – is extremely rich and interesting from the point of view of customs, history and art history. It is amazing how this small object of everyday use, currently considered to be women’s fashion utensils, has had multiple and important functions for millennia.Since the earliest times, fans have been used for cooling, stripping insects, sun protection or setting fire. In ancient Egypt the fans were used by pharaohs and priests as attributes of power and grandeur. Until the 1950s, two fans (flabella) were used in the Western Church as an honorary distinction in processions during which the Pope was carried on shoulders on the gestatorial chair (sedia gestatoria). In the liturgy of the Eastern Church the use of fans (ripidia) has survived to our times, although their significance has already become entirely symbolic.Battle fans come from the Far East, where they served primarily as a sign of officer rank, but also as a weapon. They were used from the 6th to the 16th century, when they reached the peak of popularity.The fans arrived in Europe along with expeditions to the Far East. The golden times of fans came in the 17th and 18th centuries. They ruled in upper-class salons and royal courts throughout Europe. They have become a symbol of prosperity, refinement and coquetry regardless of the time of year. The fan has become the attribute of a lady. Folding fans have gained the most popularity.The fans were made of wood, precious metals, ivory, tortoiseshell, leather, parchment, silk, linen, paper, feathers, and also leaves. They were carved, painted, embroidered and decorated with jewels. They took different forms depending on the application and needs. They were small and large, straight, folded, pleated, round, semicircular, in the shape of a leaf or a streamer, on a long or short handle.
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Inventory of the parish church in Ląd was done on 26th September 1936, after Fr Franciszek Miśka, the first rector of the Salesian house, became a parish priest. Fr Miśka later became a martyr during II World War and a candidate for beatification. The document is the last source evidencing the furnishings of the church before the war. The monastery in Ląd was turned by Nazis into a transit-camp for the clergymen from several dioceses and orders from January 1940 till October 194. Afterwards, the Germans established in the monastery a Hitlerjudeng training camp that lasted until the liberation of these lands. During the time of occupation the monasery, the church and its furnishings were subject to numerous devastations.
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The article describes the seals of the Suffragan of Płock, Michał of Raciąż (1496–1513), whose sigillographic system was based on at least two types of seals: a minor seal and a signet. The first one was used to seal the correspondence with a mayor and the city council of Gdańsk and is an example of bust and coat of arms types. Special attention should be paid to the coat of arms which was created by the owner of the seal to be used by him as a bishop. The coat of arms depicted a crosier and a mitre on a gothic shield (Spanish one). The signet is an example of a bust type and presents the crowned Virgin Mary with Baby Jesus.
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The present parish church in Włodzimierz Wołyński was founded in the mid-18th century by a person who was born there, Bishop Adam Woyna Orański, a suffragan of Kamieniec, who also consecrated it. This church was given to the Carmelites from the Order of the Blessed Virgin Mary, called the Carmelites of the Ancient Observance. In the 19th century alone, the church burnt down twice (1800, 1833). Thanks to the commitments of the local shepherds of the diocese, parish priests and the faithful, not only was it rebuilt, but it was also renovated and modernized (1856). The above description of the parish church in Włodzimierz gives un information about its history, reconstruction, liturgical implements, the interior and parish priests. It also presents the property of the parish, the number as well as the condition of the chapels in the parish.
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The article concerns one of the most important aspects of the Eastern Catholic Churches’ life, which is their faithfulness to their own rite, that is, a liturgical, theological, spiritual, and disciplinary heritage (c. 28 §1 of The Code of Canons of the Eastern Churches). The Magisterium of the Church, from the documents of the Second Vatican Council to the edition in 1996 by the Congregation for the Oriental Churches of The Instruction for the Application of the Liturgical Prescriptions of the Code of Canons of the Eastern Churches, urges these communities to rediscover the richness of their traditions, and if necessary, to prudently remove foreign borrowings and return to the sources. The example of the holiday celebrated in the Christian East on December 9 shows how difficult this process is in the Ukrainian Greek Catholic Church. The Roman reform of liturgical books (1940s), which restored the name and liturgy of the Byzantine feast: The Conception of St. Anne, when she conceived The Holy Mother of God, changed in 1891, is still waiting for full reception and implementation.
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