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Throughout the 18th century the number of professed brothers declined while that of lay brothers and servants increased in relative terms. In general, the monasteries most richly endowed in landed property saw an increase in their relative wealth over the century. Monasteries founded in the High Middle Ages usually owned extensive rural estates. However, monasteries also owned extensive property in Paris. The monastic colleges which held their own were those whose urban property holdings, if wisely managed, brought an income that rose with inflation, thus offsetting the baneful decline in purchasing power and the resulting impoverishment which might have otherwise beset the communities.In 1749 the 54 men’s religious communities in Paris owned over 500 buildings or, more generally, rental units. Some buildings were aristocratic dwellings while others were modest abodes in which craftsmen or even impoverished single women might live. Worthy of note are several key traits involving property holdings: monasteries often owned clusters of buildings and even built major apartment complexes, sometimes within their former cloisters. This rental property as a whole provided nearly 50% of the monasteries’ overall income by the time the French Revolution dispossessed the religious orders. Research into these property holdings, both in Paris and other French cities, will allow researchers to study the economic, urbanistic and social evolution of French cities over the longue durée.
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The musical collection of the Lubiąż Cistercians, currently kept in the Department of Music Collections of the University Library in Warsaw, contains two autograph scores of Johann Alois Lamb, a Czech composer active in the second half of the 18th century in Vrchlabí. Sources with his works were copied for many ensembles in Bohemia and Silesia, but the two works preserved in the Cistercian collection have remained unknown to scholars studying Lamb’s oeuvre and are not listed in the thematic catalogue of the composer’s works. The autograph scores in question add to the existing body of knowledge of J. A. Lamb’s oeuvre and at the same time are his earliest dated compositions. In the article the author presents hypotheses concerning the early period in the composer’s life. A biography of J. A. Lamb’s based on a thorough analysis of sources and dispersed musical items was published in 2014 by the Czech scholar Jakub Michl. In the light of his research the first few years of Lamb’s activity, before 1776, are unknown. No documents or musical manuscripts have been preserved in his hometown of Vrchlabí. Perhaps the mystery can be solved by four manuscripts signed Johannes Lamb from the collection of the Lubiąż Cistercians. Having analysed these manuscripts as well as sources dealing with the Czech composer’s life (described in J. Michl’s monograph), the present author suggests that J. A. Lamb spent his youth in the Cistercian monastery in Lubiąż, where he received musical and elementary education. The two Masses were probably composed when Lamb was still in Lubiąż. The article contains a discussion of all sources associated with Lamb and kept in the Cistercian collection in Lubiąż.
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The closure of monastic libraries in the Wielkopolska province under Prussian rule had several stages. The first stage consisted in assessments of the size of the libraries and descriptions of their holdings. This was followed by a decision concerning the fate of the collections, which were ultimately transferred to new locations: the Royal and University Libraries in Berlin, schools in Poznań and Bydgoszcz, libraries of seminaries in Gniezno and Poznań, as well as libraries of deaneries. At each stage a key role was played by inventories and catalogues of monastic libraries commissioned by various authorities (of the Duchy of Warsaw, President of the Grand Duchy of Poznań, Royal Regions of Poznań and Bydgoszcz). First they were used to assess the state of the monasteries’ holdings. Next, the authorities made decisions on their basis about what to do with the books. In the first half of the 19th century there were three inventories compiled in monastic libraries in Wielkopolska: in 1810, 1817–1820 and in the 1830s. In the article the author discusses catalogues from these three periods, pointing to the data they contained, ways of describing books and their order, people in charge of inventory taking and their function.
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After the dissolution of monasteries carried out in the Kingdom of Poland in 1864 the tsarist authorities established a new church office, unknown in canon law – visitor or inspector of monasteries. On behalf of bishops visitors were to carry out an annual inspection of monasteries (the bishops would do that only on exceptional occasions); acted as intermediaries in the transfer of money from the authorities to the monastics; maintained registers – updated every year – of monks and nuns in the various monasteries; presented candidates for superiors to the administrators of dioceses or put forward motions to dismiss the incumbent superiors; put forward other personnel motions, e.g. to translocate monks; gave their opinions on the monks’ requests in this respect, as well as opinions on the monks’ requests for temporary leave, enforced discipline in the monasteries, especially with regard to divine service; and usually also oversaw the annual jurisdiction exams taken by monastic priests. In addition, they could assist at monastic professions, though this was only a theoretical right, because after 1864 monastic professions were extremely rare. The visitors would submit more serious cases to diocesan bishops, dealing with minor matters – which included imposition of summary penalties – themselves by virtue of their own authority. Finally, they kept the bishops informed about everything going on the monasteries. Two visitors, Rev Józef Rzewuski in the Diocese of Kujawy and Kalisz, and Rev Józef Dynakowski in the Diocese of Płock, performed their function in a way suggesting that they supported the tsar’s anti-monastic laws. Others devotedly tried to take care of the monasteries that survived the dissolutions.
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The article examines an inventory of monastic records kept in the Archdiocesan Archives in Gniezno. It covers archive documents from the Monastic Records section as well as archival units spread across various fonds in the archives. The Monastic Records section was established in the 1970s following a separation of monastic records from the Archives of the Metropolitan Chapter fonds. The section also encompasses archive documents from the Monastery of the Norbertine Sisters in Strzelno, which were transferred from Strzelno to Gniezno on Cardinal Stefan Wyszyński’s orders in 1961. The remaining part of the inventory is made up primarily of records from the period of dissolutions in the 18th and 19th centuries kept in the Archives of the Metropolitan Chapter fonds as well as records of the various parishes. The whole collection of archive documents is very rich and varied in terms of its contents, and concerns religious orders established in the Archdiocese of Gniezno before the 1850s.
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In the article the author examines sources for the study of the heritage of Greek and Roman Catholic monasteries kept in the Manuscript Institute of the Vernadsky National Library of Ukraine. The heritage of the Catholic monasteries in Ukraine is represented by e.g. manuscripts from the Dominican monastery in Lubar as well as Reformati monasteries in Dederkaly, Zhornishche and Kremenets. The heritage of Greek Catholic Basilian monasteries comprises catalogues of books from monasteries in Vladimir, Lubar and Pochaiv, as well as chronicles and documents from monasteries in e.g. Kaniv, Lubar, Niskeniche, Multsi and Bilostok
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In the second half of the 19th century the Carmelite Monastery in Sąsiadowice had a library encompassing about a thousand volumes, amassed since the founding of the monastery, i.e. 1603. In 1915 a small but very valuable part of the collection (about 70 books) found its way into the library of the Ossoliński National Institute. This happened thanks to Professor Eugeniusz Szmurło, who as a delegate of the Academy of Sciences in Petersburg was charged with securing books collections from aristocratic and monastic libraries in early 1915 in Eastern Galicia, after the front had moved on. The aim of the article is to present the fate of the items from the library of the Sąsiadowice monastery which found their way into the Ossoliński National Institute in Lviv, as well as those which are currently kept in the library of the Ossoliński National Institute in Wrocław. The attached annex contains a catalogue with descriptions of 71 books (2 incunabula, 67 printed books from the 16th century and 2 printed books from the 17th century).
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The history of the Bar monastery, both Orthodox and Catholic, is still waiting for an in-depth study. As dispersed archive documents are found, there emerges a fuller picture of an important institution in the history of the education system in Podolia. Visitation reports show several forms of the monastery’s activity: education, charity, pastoral ministry and economic activity. They provide information about the number, education and competences of the monastics as well as the school curriculum, number and origin of the pupils, lay teachers. The documents also make it possible to establish the contents of and analyse the monastery’s book collection as well as textbooks and teaching aids. In addition, they reveal the funds at the disposal of one of the wealthiest monasteries in the region. The visitors also compiled a full list of the monastery’s subjects and their obligations as well as the Basilians’ economic activities. The documents in question make it possible to present the situation of the Bar congregation a dozen or so years before its dissolution.
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The Archdiocesan Museum in Przemyśl holds two large-format thesis posters commemorating public viva voce examinations of 18th-century doctoral dissertations of Antoni Bielecki of the Jelita coat of arms (no. V/354) and Michał Łoś of the Dąbrowa coat of arms (no. V/355). Nearly identical in size (176 × 102 cm) and bearing appropriate dedications, the two posters are mezzotints on paper pasted in three parts on canvas. Their condition is poor. They come from the parish church in Nizhankovice (formerly Krasnopol, near Staryi Sambir in Ukraine), as evidenced by the entry in the inventory register of the museum. Interpretation of the various elements of the compositions with its complex symbolism is hampered by the poor condition of the posters. The allegorical-symbolic compositions represent a hitherto unknown iconography of the apotheosis of the Jesuit patriarchs – St. Ignatius of Loyola and St. Francis Xavier. In the first of them St. Ignatius of Loyola, surrounded by four allegorical figures, holding a lance plunged into a dragon’s head and wearing a chasuble with the Jesuit monogram IHS, is depicted as a victor over evil (vanquisher of heresy). The second poster features the baptism of the exotic queen Neachile (a personification of Asia?) by St. Francis Xavier surrounded by allegorical figures (e.g. a personification of baptism (?) and Eve the first mother embodying the original sin). The two works were published by Józef Sandurski and Michał Piotrowski, chancellors of the Jesuit Accademia Mariana in Lviv (one of them bears the date of 24 May 1745), to commemorate a public viva voce examination of two dissertations in theology. The posters, not recorded in the literature, were made, as is suggested by their call number, in the Augsburg workshop of Johann Andreas Pfeffel (1674–1748). They testify to the existence of lively contacts between Poles from the Easter Borderlands, especially from the prestigious Jesuit College in Lviv, and German printing workshops, which thrived in the 18th century. They are unique, because very few such printed pieces have been preserved in Poland. Worthy of note are also similar contemporary theses associated with Polish saints – John of Dukla and Stanislaus Kostka. The first, by an unknown author, depicts the Vision of St. John of Dukla (print collection of the National Museum in Cracow) and is dedicated to the Deputy Cup-Bearer and Standard-Bearer of Lithuania, Prince of the Holy Roman Empire of the German Nation, Hieronim Radziwiłł (1715–1760). Another thesis poster depicting this Bernardine father was made by Johann Wolfgang Baumgartner and Georg Christoph Kilian. Of interest is also a thesis poster dedicated to the Polish Jesuit St. Stanislaus Kostka (Auditus from a series illustrating the five senses) made after a design by Johann Wolfgang Baumgartner in the Klauber brothers’ workshops (National Museum in Cracow, Museum of the Czartoryski Princes). Thesis posters with hagiographic themes are an interesting example of contacts between monasteries and German printing houses. They have not been thoroughly examined so far in Poland and, therefore, require further study.
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In autumn 1828 the dean of Ostrzeszów, Fr. Jak Kompałła, wrote a memorial to Archbishop Teofil Wolicki, newly appointed metropolitan of Archdioceses of Gniezno and Poznań joined by a personal union (Archdiocesan Archives in Poznań, no. KA 10 969, Records of the General Consistory of the Archbishopric of Poznań concerning the former Bernardine Church in Ostrzeszów 1823–1853). Fr. Kompałła suggested that furnishings from the dissolved and still existing monasteries be given to poor parish churches. Archbishop Wolicki intervened with the authorities in Berlin, which led to a proclamation of the Royal District (Regierungsbezirk) II in Poznań no. 348 of 19 December 1828 demanding that the “administrators of churches investigate the needs of poor Catholic parishes with regard to organs, bells, chasubles and other church furnishings”. On 14 January 1829 the General Consistory of the Archbishopric of Poznań sent a letter to all deans of the 23 deaneries with the above request. By April 1829 replies came from 262 (80.36%) out of the total number of 326 parishes in the Archdiocese of Poznań. No fewer than parishes (225, 69.01%) asked for furnishings, with only 37 parishes (11.35%) not wanting any and 64 (19.63%) parishes not replying to the question. It could, therefore, be said that 101, i.e. 30.98%, parishes did not want any furnishings. The above documents are to be found in the Archdiocesan Archives in Poznań in the bound volume no. KA 12 236. An edition of this source is under preparation. It will also feature data from a personal questionnaire sent in June 1829 on the initiative of Archbishop Wolicki to parishes and monasteries from both Archdioceses: of Poznań and Gniezno.
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Negdje po sredini moga životnog puta, eto, i ja sam se našao u nekoj slijepoj ulici jer je pravi put, ta diritta via, bio izgubljen. Mislio sam da je u takvoj situaciji najbolje sjesti i nešto pisati. Samo ne memoare! Uostalom pitanje je da li sam ih uopće imao. Ogorčenja je bilo dosta. Ali memoara? Od čega, od ogorčenja?
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Kuća je svakako bila boje cimeta. Ili je ipak bila boje sepije, povremeno i okera. A nije li ih jednog ljeta, više se Agnes Voznesensky ne sjeća koja je to bila godina, dočekala u novoj odori, boji višnje? Djed koji je bio tvrd na paru odriješio je kesu i svoju veliku kuću u obliku slova L koja je obujmljivala nisku od dvanaest soba i avlijsku kuhinju, a bila je dugačka samo u jednoj ulici četrdeset a u drugoj dvadeset i pet metara, svoju je veliku prizemnicu dao obojadisati u tu za ondašnje vrijeme kraja šezedesetih, neuobičajenu boju.
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Svira. Melodija je razigrana, teče; ne mogu je razložiti u pojedinačne udarce po tipkama, onako kako se riječ u koju dugo buljim raspadne u niz mrtvih slova.
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This section recommends the journals, books, catalogues and periodicals on the history of religious orders. In this volume: Marek Derwich, Skarby krakowskich klasztorów: wystawy, katalogi, inne publikacje
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There are reports of conferences, exhibitions and many other scientific and cultural projects related to the issue of cultural heritage of monasteries and monasticism. In this volume: Marcin Jewdokimow, Sprawozdanie z międzynarodowej konferencji naukowej Old religion and new spirituality: continuity and changes in the background of secularization, Tartu (Estonia), 26–29 V 2015 r.
More...Razmišljanja u nastavku na Arnolda Gehlena
Pitanje gdje umjetnost prestaje biti umjetnost, dakle, pitanje o granicama umjetnosti središnje je pitanje za Gehlenovu estetiku. A gdje prestaje umjetnost za Gehlena? — Gehlen je uzor i za današnju filozofiju umjetnosti utoliko što na to pitanje ne odgovara upućujući na neku metafizičku bit umjetnosti; ali i time što ne istražuje transcendentalne uvjete estetskoga suda. Ne, Gehlen se okreće etabliranoj umjetnosti svojeg vremena, traži vodeću estetsku koncepciju i pita koje mjesto ona zauzima u kulturi društva, koju zadaću tamo ispunjava i želi ispuniti. A pritom Gehlen izravno ili neizravno odgovara i na pitanje o granicama umjetnosti. To određenje granica umjetnosti odvija se kod Gehlena takoreći ex negativo: naime, time što uvriježena razgraničenja umjetnosti svojega vremena podvrgava kritici, te ih nerijetko s upravo kauzističkom duhovitošću razotkriva kao besmislice.
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Slavenka Drakulić: Dora i Minotaur; Moj život s Picassom. Fraktura, Zaprešić, 2015. Hrvoje Jurić: Uglavnom pridjevi. Algoritam/Stanek, Zagreb/Mostar, 2014. Jelena Buinac: Ostavila sam ključ srca pod kamenom. SKD Prosvjeta, Zagreb, 2014. Damir Grubić: Rukohvat riječi. Litteris, Zagreb, 2014. Dijana Vlatković i Borjana Prošev– Oliver: Hrvatsko–makedonski rječnik — Хрватско–македонски речник. Matica Makedonaca u Hrvatskoj, Zagreb, 2015. Antun Gustav Matoš, Poznańskie studia slawistyczne, 2014, 7.
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