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Review of: Adam Dziurok, Bogusław Tracz. 2020. W obronie krzyża. Protest w Gliwicach w 1960 r. Katowice - Gliwice - Warszawa: Instytut Pamięci Narodowej - Komisja Ścigania Zbrodni przeciwko Narodowi Polskiemu & Muzeum w Gliwicach, ss. 255. ISBN 978-83-8098-935-1 (IPN); 978-83-957562-7-6 (Muzeum w Gliwicach).
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This article focuses on the photographs included in selected record groups in the Archives of the Polish Catholic Mission and discusses them in their historical context. The preserved material presents religious celebrations and patronal feasts of individual associations of the Polish diaspora. The paper also describes the photographs of religious buildings, those documenting support given to Poland when martial law was in force, and those found in the press organs of the Polish Catholic Mission: “Polak we Francji”, “Polska Wierna” and “Glos Katolicki”. The further part contains photographs in loose collections. The oldest ones relate to the events after 1919, when Poles arrived in France for economic reasons. After World War I, France needed workers, particularly in mines, and looked for them in numerous places, including Poland. The article also presents camp photographs, given to the Archives of the Polish Catholic Mission by Barbara Kujawska-Biernat, the daughter of the niece of Prelate Wiktor Miedziński, who worked as a Polish priest in Metz from 1945 to 1958.
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The Archives of the John Paul II Institute contains the archival legacy of Rev. Professor Tadeusz Styczeń, Karol Wojtyła’s student and long-time director of the John Paul II Institute. The legacy material, apart from the textual documentation already arranged and described, includes numerous items in various forms of photographic image recording. Positive prints constitute the most numerous group, but negatives and image documentation digitally recorded are also held in the archives under study. The author discusses the state of arrangement of this collection from the point of view of archival methodology. He presents significant series and photographic themes, focusing on those which contain photographs connected with the activities of Karol Wojtyła (later Pope John Paul II) at the Catholic University of Lublin. He draws attention to those series of photographic documentation which show a unique relationship between the Pope and the author of the legacy, Rev. Tadeusz Styczeń. In conclusion, he defines the necessary successive stages of archival processing and emphasizes the need for quick arrangement, particularly the description of thematic series as well as the identification of events and people depicted in individual photographs.
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This article discusses the use of photographic documentation of the church archives of Biographical dictionary of priests from the Diocese of Sandomierz of the 19th-20th centuries. The lexicon was published in years 2014-2019. It contains 1901 biographical notes of the Sandomierz clergy. More than half of them were supplemented with photo reproductions presenting the images of individual priests. Most of them were found during searches in the Archives of the Diocese of Sandomierz and the Library of the Theological Seminary in Sandomierz. The author analyzes individual source documents that contained photographic objects. Additionally, the method of selecting illustrations and research perspectives were presented. The article may become a guide for authors who will create similar biographical dictionaries.
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The aim of this article is to present some of the photograph collections accumulated in the Archives of the Polish Province of the Congregation of the Mission in Cracow and the Archives of the Publishing Institute of the Congregation of the Mission „Nasza Przeszłość” in Cracow. Both institutions, apart from records, surveying-cartographic and technical materials, hold photographs. These include mainly single photographs documenting the life of members of the Congregation of the Mission and the history of its missionary outposts. There are also albums and boxes which contain theme-related photographs. In most cases it is not possible to identify their authors, except for the collection held in the „Nasza Przeszłość” Archives. It was accumulated by its founder, Professor Rev. Alfons Schletz CM, who for many years gathered various photographs, which he arranged into a number of different collections.
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Review of: Roman Majka, Archiwa i procesy archiwotwórcze wybranych zgromadzeń zakonnych założonych na ziemiach polskich w XIX i XX wieku, Wydawnictwo Michalineum, Marki 2019, ss. 366, tab. 23, il. 73
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The Catholic Church fulfilled important tasks in the administrative structure of the Habsburg monarchy. They were carried out basing on the parish network as well as state and church regulations. For their fulfilment, an efficient parish office was necessary, which, using appropriate forms, registered various information about the pastoral activity and life of the congregation. The article presents the principles of the organization of offices, registry and archives in Catholic parishes of the Austrian partition at the peak of their development at the turn of the 19th and 20th centuries. The goals and methods of keeping vital records books and other forms of parish documentation as well as the rules of official correspondence were discussed. The basis for the study was the manual for running a parish office for the clergy, written by Rev. Alojzy Jougan, a professor at the University of Lviv in 1912, in which the formal, legal and practical-pastoral principles of running a parish office were discussed.
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After the initial destabilization of the Church’s charitable actions in the Tarnów diocese (subsidies from the curia, personal donations by priests and the faithful from the parish) to Caritas (mainly its headquarters), a marked increase in donations to Caritas in Tarnów were observed from 1942. The action of parochial donations (cash, in-kind contributions) for the Caritas headquarters was the largest one. During the years 1942-1944, cash and in-kind contributions were donated by approx. 30 parishes (approx. 30%), which were located in 15 deaneries (52%). In total, PLN 351,445 was donated, mainly from the parishes in the central and western zones of the Tarnów diocese. The generosity of the clergy from their personal income (iura stolae) culminated in 1944, when over 480 priests (compared to 88 in 1940) transferred over PLN 320,000 to Caritas. Financial and material support, as well as donations from the faithful to parochial Caritas branches, did not acquire a universal character, with just isolated cases being recorded in the Tarnów diocese. Locally, however, these funds were the basis of the Caritas’ branches’ budgets, sometimes even accounting for ¾ of their income. The subsidies from the Tarnów curia, thanks to the financial policy of Bishop Komar, constituted the most important item in the Caritas budget. By 1944, the curia had donated PLN 2,472,000. It was almost 60% of the total income of the Association, and more than 78% of all donations from the Church to the Association.
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This text explores the subject of minimalist renovations in the sacred interiors of the Roman Catholic Church, based on a selection of representative examples, geographically and culturally diversified. Starting from the assumptions of the Second Vatican Council and the artistic and socio-cultural changes that could be observed as early as the 19th century, the article analyses the factors that led to an extreme formal reduction in church decoration. Apart from the obvious issue of interior architecture, a reflection is undertaken on the way in which art, which is both a cult and an aesthetic element, is displayed. Legal factors, liturgical and psychological aspects are also taken into account. To analyse the problem, realisations and projects from the circle of European architecture have been used.
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The basic sources in the research on monastic libraries, apart from library catalogues, include visitation files, recording the numerical size of communities and the size of monastic book collections. The visiting inspectors recorded the number of volumes, contents, library rooms and the archival documentation of individual monastic institutions. The preserved visitations to Basilian monasteries allow for the analysis of 27 book collections in the Uniate Diocese of Lutsk during the first quarter of the 19th century. This documentation makes it possible to determine the number of collections, the pace of their increase, and their thematic scope. Several years later, after the dissolution of the Basilian Fathers, most of these libraries would be dispersed, a large part of the books donated to educational institutions, while more valuable items were transferred to museums and university libraries. Visitation files are therefore a valuable source for exploring the collections, the places where they were stored, as well as the contents of the monastic archives. Monastic libraries varied in size, organization, and substantive content. They served primarily as support in the pastoral and educational work of monks. Both theological works and fiction works, as well as Western European manuscripts and editions were collected in the monasteries. The range of Polish and foreign typographies testified to the high intellectual culture of the order. Even small communities scattered in rural centres offered the opportunity of contact with books and educating local youth. Undoubtedly, they formed the cultural landscape of these lands.
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Review of: Joanna Nastalska-Wiśnicka, Biblioteka Uniwersytecka Katolickiego Uniwersytetu Lubelskiego Jana Pawła II. Kronika stulecia 1918-2018, Lublin 2020, ss. 542, ISBN : 978-8380-618-169
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The article analyses the social expressions of miraculous images. The focus is on the social interactions and functional interfaces of these images. The article also discusses the sociological concept of miracles, the tradition of crowning images, and the importance of religious souvenirs with copies of images. The author uses narratives and examples related to miraculous images in Lithuania. Miraculous and holy images are an important part of the social life of believers. In this article, images are analysed as social actors. They help to create miracles, as well as various social connections and networks. They define daily and festive times and encourage commercial activities that ensure the spread of their power and influence. Their celebrations of honour and exaltation (for example, coronation rites) become important social events, and their stories (biographies) become a field of research for historians and art critics. The person interacts with the social construct of the image, the representation they have created. Such a relationship with a miraculous image can last temporarily or permanently and manifests itself in reciprocal exchanges (requests, promises, and votive offerings versus miracles and graces). Religious souvenirs and devotionalias become spiritual and social mediators between the believer and the image, between the believer and the community. Socially empowered miraculous images manifest themselves in national culture and take root in the collective memory. The maintained connections between the image and the believers inevitably create various rituals and devotional practices, which the Catholic Church also seeks to control. Along with the narratives being created and disseminated, devotional practices help to empower the image. The abundance of narratives increases the popularity of the image until it is finally officially recognised as miraculous and usually crowned by the Catholic Church. While, on the one hand, such recognition also implies increased official control, on the other hand, the image consolidates its power and becomes part of a communal (regional or national) identity. The Catholic Church also appreciates the geographical space of the miraculous image: the churches become basilicas, as if increasing the significance of the place. The world of miracles is multi-layered and open to various interpretations. Theologians, psychologists, anthropologists, or philosophers have different ideas and theories on how to explain the phenomenon of miracles. Most importantly, despite scientific advances and technological development, the miracles continue to exist in modern society. For the believer, they are signs of God that affect their lives, and for the unbeliever, the phenomena of miracles are explained by various theories. In any case, miracles are a social fact that gives rise to social phenomena, which require further and deeper research.
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The Puritan colonization of America is the landmark for the creation of a new nation, a process during which much of the subsequent American mentality emerged. The colonization identified both with the religious background and the daily existence aimed at surviving in a new and often hostile land. The religious principles belonged both to Calvinism and Lutheranism as they were applied in the epoch of the Reformation. The passengers of the Mayflower, be they intellectuals, merchants or farmers, looked at America as the home offered by fate, the Promised Land in which to build their houses. Gradually, the Pilgrims wondering at the beauty of their new country became a population mastering the land and evolving towards a modern approach to life.
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The Mrtvalj spring is an integral part of a more complex sacred landscape, the center of which is the Shrine of St. John the Baptist located in Podmilačje near Jajce, Bosnia and Herzegovina. The shrine is a multi-confessional pilgrimage destination that is also very popular within the wider region. The Mrtvalj spring is one of the key stops in pilgrimage itineraries, but it is not only a sacred place within pilgrimage practices. In this paper the conceptualization of the Mrtvalj spring’s sacredness is examined as a reflection of the relationship between the religious and the political. The author analyzes the relationship between the shrine’s politics, which are based on the ideas of a “Bosnian Lourdes” and a shared shrine, and the spring as a focal point for the shared non-institutional practices of believers of various religious affiliations. She aims to show that a shared sacred site does not necessarily have to be controversial, and calls for a revalorization of non-institutional religiosity, which has proved to be a rich phenomenon for the study of interreligious relations.
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Traditional Russian worldviews explained healing from water sources in terms both Protestants and Catholics would have used elsewhere in Europe: as the grace of God or as the intervention of saints through associated relics or wonder-working icons. Holy wells were freely venerated within parishes until the eighteenth century when Peter the Great and the Holy Synod (the Russian Orthodox Church’s highest governing body) forbade pilgrimage to holy wells in a reformist drive to eradicate religious “superstitions.” This essay employs primary sources to consider how nineteenth-century developments at Russian holy wells and mineral springs related to social class, economics and those eighteenth-century reforms that merged the church with government structures. While liturgical activities at holy wells and the designation of new holy wells was criminalized, mineral springs gained appeal for “scientific” cures and as resort enterprises for the upper classes.
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The paper investigates the circumstances in which an epidemic was proclaimed in the vicinity of Velehrad in Moravia, on the eve of the celebration of the thousandth anniversary of the St Methodius’s death on July 5, 1885, as one of the earliest examples of abusing medicine for political purposes. The events related to the prevention of the Velehrad celebration in 1885 have been analyzed on the basis of correspondence between Bishop Josip Juraj Strossmayer and Franjo Rački, as well as between Lujo and Kosto Vojnović. The analysis focuses on the measure of restricting movement, passed by a consensual decision of the governments of the Austro-Hungarian Monarchy and the Russian Empire, which prevented the organized travel of Slavic pilgrims from other parts of the two empires to Moravia, although the epidemic actually did not occur. The prohibition was purely political in nature, intended to prevent mass religious gatherings of Roman Catholics and Greek Catholics from the Austro-Hungarian Monarchy and the Orthodox and Greek Catholics from the Russian Empire. The aim was to obstruct putting in practice the idea of church unification between the Catholic and Orthodox churches, strongly promoted by the Holy See during the pontificate of Leo XIII (1878-1903). The Austro-Hungarian government considered the idea of church unification as extremely dangerous and an instrument of pan-Slavic propaganda that encouraged the penetration of the Russian Empire into the Balkan and Mediterranean regions, threatening the existence of the Austro-Hungarian Monarchy. The Russian government also considered the idea of church unification to be highly dangerous, especially the affirmation of the Old Church Slavonic liturgy as the common church heritage of Catholic and Orthodox Slavs, which it perceived as an instrument of Catholic proselytism. In addition, in accordance with the position of the Russian Orthodox Church, Russia did not recognize Sts Cyril and Methodius as saints of the Catholic Church, but of the Orthodox Church alone. Affirmation of the Old Church Slavonic liturgy by the Holy See was also directly linked to its efforts to win over the Orthodox Churches in the Balkans for an ecclesiastical union, which Russia considered a potential threat to one of its most important foreign policy priorities, which was expanding its influence to the West. By accepting the ecclesiastical union with the Holy See, the Balkan Orthodox states would be far lesser subject to Russian political influence.
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L'étude est quelque peu, une suite, même si pas l'ordre chronologique, du matériel publié dans "Carpica" 42/2013. Cette fois j'ai choisi les premières cinq ans de l'apparition de „Gazette de Transylvanie". Les sources utilisées par le personnel de rédaction du Brasov étaient des journaux en Moldova, aussi bien que ceux d'allemand ce qui a apparu dans la Transylvanie ou Habsbourg. La rédaction a reçu de nombreuses correspondances de la tache, les auteurs sont restés anonymes. Les informations qui touche à la Principauté de Moldavie satisferait n'importe quelle curiosité des lecteurs, s'il avait été impliqué dans la politique, l'économie, l'église, l'école et même la santé publique. Ceux qui ont voulu apprendre tout ce qui se passait dans le monde de la mode de la Moldavie, ou sur les événements, avec moins d'échos à travers le pays pourraient satisfaire cette curiosité. Au cours de 1838-1842, Gazette de Transylvanie a accueilli plus de 131 nouvelles sur la société du pays à l'est des Carpates. Nous ne pouvons décider laquelle des nouvelles sont les plus intéressants, car ils sont tous apportent la lumière sur la Moldavie, comme elle était dans la première moitié du XIXe siècle. Beaucoup de ces nouvelles peuvent ouvrir des sujets de recherche, certains étant incité, des sujets tels que l'immigration de la population allemande de l'Empire russe en Moldavie, en 1842.
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The end of XVI-century, the first hay if the XVII century was one of the most intense period from the history of Tera Moldovei on tits political and religions field. In the same context, here it comes the relationship between Tara Moldovei and Ortodox Fraternity from Lvov and Kiev. The relationship with the Ortodox Fraternity from Lvov have been intense in the period of Al. Lapusneanu and Movilestilor. In the 30s and 40s of the XVII century, Moldova will focus its attention on the Ortodox Center from Kiev, with who Moldova has created political and cultural relationship. As a result, there is the creation of base of the Ortodox Church from Tara Moldovei. This was due to the bringing of the print ing and to the creation of the Coledge from Iasi and also to the impruvement of the political relationships between Vasile Lupu and the Polish Kingdom.
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Dans cet article, l'auteur présente un bref historique du monastère Răchitoasa, département de Bacau. On présente, brièvement, l’histoire de l'évolution des bâtiments qui se sont succédés au fil du temps dans ces endroits.
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