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ICONOCLASMUL

ICONOCLASMUL

Author(s): Sorin Răpeanu / Language(s): Romanian Issue: 01/2015

Iconoclasm literally means “icon-breaking,” which includes the religious as well as political destruction of images or monuments, usually though not always those of another religious group. Iconoclasm is frequently a component of major domestic political or religious changes. Iconoclasm is the belief that there should not be religious pictures or sacred images or religious monuments because they are seen as a form of idolatry.Conversely, people who revere or venerate religious images are called “iconolaters.” In a Byzantine context they are known as“iconodules” or “iconophiles.”

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Bioethics in the light of orthodox anthropology

Bioethics in the light of orthodox anthropology

Author(s): Constantine Scouteris / Language(s): English Issue: 03/2016

This article presents the bioethics in the light of orthodox anthropology. Bioethics is called to face the new ethical issues that were and are created by research in the fields of Biology and Medicine. Its subject matter is completely fresh and in the main unexpected. Bioethics has a mission to evaluate this bold progress and to see if, and to what degree, it is compatible with the generally accepted values which govern human life. The Orthodox tradition steadfastly promises that greater value than what it is, has that what human person can become, god by grace.

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The Christian family in the secularized context of our society

The Christian family in the secularized context of our society

Author(s): Stefan Florea / Language(s): English Issue: 03/2016

This article presents the problem of the family from the Christian perspective and its role in the postmodern society, but also the most serious problems affecting its functionality. As social form, the family is the environment of existence and training ordained by God for man. It has been instituted since the beginning of the creation of the first people, yet by Christ, by the Holy Mystery of Marriage, has been sanctified the union of love between a man and a woman. As time has gone by, under the impulse of the fundamental freedoms and rights specific of man, recognized especially by the modern society, serious abnormalities have appeared, affecting the integrity of the family, such as: sexual immorality as plague of the matrimonial life, divorce, abortion, the so-called “families” of same-sex people. The contemporary man adheres without due consideration to all these, without taking into account their consequences. Certainly, the Christian Orthodox norms bring along with their application the remedy as well, namely life in Christ, which means full humanization.

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Türkler’den Önce Harput’un Tarihi ve Dini Durumu Hakkında Bir Araştırma

Türkler’den Önce Harput’un Tarihi ve Dini Durumu Hakkında Bir Araştırma

Author(s): Ayhan Gaspak / Language(s): Turkish Issue: 06/2015

Harput is located in the Upper part of the Euphrates in the Eastern Anatolia Region and is 5 km in the northeast of today’s Elazig. It has embraced many civilizations throughout the history. In this study, the historical and religious structure of Harput in the Romans, Byzantines and Araps period, which is a very old settlement, have been dealt with. There have been many remains and works reached to the modern day from the civilizations who lived before the Turks.

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Muhibbî Divânında Peygamberler

Muhibbî Divânında Peygamberler

Author(s): Armağan Zöhre / Language(s): Turkish Issue: 05/2015

Religion is one of the most important sources of the Divan Literature. Religion is a collection of laws and it is proclaimed to human being via prophets. Therefore, the prophets, along with their various features and miracles were chosen as a subject by many divan poets. Also Sultan Suleiman the Magnificent who wrote under the pseudonym of Muhibbî emphasized miraculous lives of the many prophets in different ways in his poems.In this article, 2799 ghazals and above 300 other verses which composes the divan, used to identify and examine which features of the prophets were mentioned.

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Emilia Cyfrowicz (1835-1923) – siostra Maria Emilia od Aniołów. Szkic do portretu niepokalanki, nauczycielki i autorki podręczników

Emilia Cyfrowicz (1835-1923) – siostra Maria Emilia od Aniołów. Szkic do portretu niepokalanki, nauczycielki i autorki podręczników

Author(s): Aldona Młynarczuk / Language(s): Polish Issue: 38/2017

The author of the article presents the figure of Emilia Cyfrowicz – a sister of the Immaculate Conception of the Blessed Virgin Mary, teacher and author of textbooks on Polish history and language used in Galician schools at the turn of the 19th and 20th centuries. The article points to the connections between the Sisters of the Immaculate Conception of the Blessed Virgin Mary and the Congregation of the Resurrection of Our Lord Jesus Christ, in particular the relation of Father Hieronim Kajsiewicz to the founder of the former congregation – Marcelina Darowska. It outlines Emilia’s family environment, her path to the convent, the beginnings of her consecrated life and relations with Darowska in the years 1858-1878. In particular, the article focuses on girls’ education in schools led by the congregation of sister, describing Emilia Cyfrowicz‘s teaching work and historical and didactic output. The article was based on several dozen letters written by the founder of the congregation to sister Emilia, her memories and available studies. The Main Archives of the Sisters of the Immaculate Conception in Szymanów has preserved rich correspondence, which deserves closer attention. Emilia Cyfrowicz was a representative of a growing group of educated nuns, who at the turn of the 19th and 20th centuries manifested creative ambitions in the field of history and national literature.

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Przesłanie Stefana Kardynała Wyszyńskiego w liście do „pobratymców w Czechosłowacji”

Przesłanie Stefana Kardynała Wyszyńskiego w liście do „pobratymców w Czechosłowacji”

Author(s): Monika Menke / Language(s): Polish Issue: 1/2018

The aim of the article is the letter of Stephan Cardinal Wyszyński addressed to the Czechs and the Slovaks people and sent on the occasion of the celebration of a thousand years of Christianity in Poland in 1965. This letter is matter of interest, a short one, written in the open atmosphere at the end of the II Vatican Council. Although this letter was not so extraordinary as the message sent to the German nation, it was in the context of the situation of non-freedom in Poland and Czechoslovakia; it was an expression of joining, encouraging and affirming of the belonging of the Czechs and Slovaks to the common family of Christian nations of Central Europe, those culture grows from common Christian traditions. For the Czech Church, it was an incitement at the time of persecution and oppression. Awareness of this analogous identity of our nations can be an apex and a reminder of the roots of the whole of the European Union even today.

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Opracowanie projektów wprowadzenia języka rosyjskiego do liturgii Kościoła rzymskokatolickiego na terenie Kraju Północno-Zachodniego po powstaniu styczniowym

Opracowanie projektów wprowadzenia języka rosyjskiego do liturgii Kościoła rzymskokatolickiego na terenie Kraju Północno-Zachodniego po powstaniu styczniowym

Author(s): Irena Wodzianowska / Language(s): Polish Issue: 28/2007

The programme to bring the „Russian image” to the territories of North Russia after the January rising, authored by M. Muraviev and his followers, stressed the de-Polonisation of the Catholic Church. Therefore an Audit Committee was established in Vilnius in 1866 for the Roman-Catholic clergy. The Committee sought to prepare projects to liquidate parishes and dioceses, diminish the number of the Catholic clergy, put it under police survey, reorganise theological seminaries and consistories, control sermons and religious instruction, introduce the Russian language into additional devotions in the Catholic Church.The largest discrepancies in the views of the Committee members were found in the issue of introducing the Russian language into devotions. Some regarded the Russification of the Liturgy as an indispensable means in the work of uniting those territories with Russia. They believed that leaving the Polish language in churches would not only fail to accelerate this process, but would even inhibit it. Now their opponents concentrated on the threats that resulted from the Russian language and, among other things, the fact that the Catholic confession would be more understandable and attractive for the Orthodox believers. After a several-year-long discussion in the Russian press a Committee in Petersburg dealt with it in 1869. As a result, Alexander II cancelled Nicholas I's order, the one that banished the use of the Russian language in the Liturgy of foreign confession in the empire. He graciously allowed all who used as their mother tongue the „Russian of all dialects” to be used in devotions.The Audit Committee went about to translate pastoral aids. In 1868 a „Triebnik” was printed, and then the Gospels, catechisms, prayer books, and sermons in Russian.Introducing prayers in Russian was met with a resistance on the part of the clergy and the faithful. Then they turned to the Apostolic See with a question whether they could replace in their devotions the Polish language with the Russian language. The answer from the Apostolic See in 1877 was negative, but it was no obstacle for the ritualists in using the Russian language in the Church, nor did it protect the opponents from persecution or from propagating Russification.

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Sytuacja Kościoła rzymskokatolickiego na Białorusi na przełomie XX i XXI wieku (Zarys problematyki)

Sytuacja Kościoła rzymskokatolickiego na Białorusi na przełomie XX i XXI wieku (Zarys problematyki)

Author(s): Aleksander Dudik / Language(s): Polish Issue: 28/2007

The origins of the organisational structures of the Roman-Catholic Church in Belarus reach back to the end of the fourteenth century. During several-centuries old history the Church in those territories experienced various events. The period of repression and persecutions of religion and the Church in the Soviet state had brought about enormous destruction. The number of open churches and Catholic priests in Belarus was constantly dwindling until the 1980s. The political changes that followed together with perestroika and the final fall of the communist totalitarian system initiated the period of religious revival in the Catholic Church in Belarus. As a result of these changes in 1989, the Catholics in Belarus received their own bishop, Father Tadeusz Kondrusiewicz. In 1991 the diocesan structures were reorganised. It was then that the following dioceses were established: the Mińsk-Mohylew diocese, the Pińsk diocese, and the Grodno diocese. From that time onwards the Latin Church in the Republic of Belarus was conducted for many years by the parish priest of the cathedral in Pińsk, Archbishop and Metropolitan Bishop of the Mińsk-Mohylew diocese, Rev. Kazimierz Świątek, who in 1994 was made cardinal. Another reorganisation took place in 1999, when a new diocese was established with its capital in Witebsk. In that year the Conference of Catholic Bishops in Belarus was established. In the beginning of the 1990s the Church in Belarus numbered 150 churches (the remaining 87 were under reconstruction, and 9 under construction), 130 priests, out of whom 68 from Poland, 55 alumni in the theological seminary in Grodno, and over one million faithful. The decisive majority of the Catholics in this country (ca. 90 per cent), especially in the northern areas, are of Polish origin. At the moment, ca. 15 per cent of population in Belarus belong to the faithful of the Catholic Church. After more than ten years the Latin Church in Belarus numbered as many as 400 parishes, 360 priests, including 160 local, 160 religious priests (most of them from Poland), 350 nuns (140 local), 150 alumni, and 1.200 faithful. The number of parochial communities of the Catholic Church of the Latin rite in Belarus has been constantly increasing since the end of the 1980s.

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Ksiądz dr Tadeusz Kotowski – pierwszy rektor Polskiej Misji Katolickiej w Belgii

Ksiądz dr Tadeusz Kotowski – pierwszy rektor Polskiej Misji Katolickiej w Belgii

Author(s): Witalij Rosowski / Language(s): Polish Issue: 28/2007

Rev. Dr. Tadeusz Kotowski was born in 1894 in the estate of Kasperówka in the Ukraine. He came from the local gentry. Having graduated from the theological seminary in Żytomierz in 1918, he was ordained to the priesthood. Then he began his work in Kamieniec Podolski, where he soon was nominated a religious teacher of the Polish secondary school. He became famous as an ardent priest and excellent preacher. In 1920 he had to leave his diocese forever.In the years 1921-1924 he studied at the Philosophical Faculty of Poznań University. Then he moved to France, where he continued his studies and ministered to Polish refugees in the vicinity of Lyon and Nancy. In 1925 he held the post of a dean in the southern part of France.In January 1926 he was nominated by the Primate of Poland Cardinal E. Dalbor the first rector of the Polish Catholic Mission in Belgium. In the following year the Mission was granted competencies also to Denmark and Holland. Father Kotowski was supposed to organise Polish pastoral care from the start in those countries. Despite enormous difficulties, he managed to do it as a model. Father rector first regulated the legal foundations and principles by which the Polish Catholic Mission with its see in Brussels was supposed to function. In the end of 1927, owing to his activities, there were as many as eight permanent pastoral institutes in Belgium and Holland. The rector in particular cared for the Polish school and academic youth, rendered considerable services to the development of culture and Polish education in those countries.In August 1928 Rev. Dr. T. Kotowski returned to the country, where he initially worked as a religion teacher in a secondary school in Sarny (the Łuck diocese). After a year he took a similar post in Warszawa. He stayed there until the outbreak of the Second World War. In 1940, together with a group of Polish refugees, he travelled to Brazil and stayed in Rio de Janeiro, where he also temporarily provided religious care for the Polish people there. He did not see the end of the war because he died in April 1945.

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Ksiądz dr Andrzej Czeluśniak – misjonarz saletyński

Ksiądz dr Andrzej Czeluśniak – misjonarz saletyński

Author(s): Mieczysław Wieliczko / Language(s): Polish Issue: 28/2007

A. Czeluśniak was born on 20th November 1907 in Dębowiec, the “Polish La Salette”. He took the first religious profession on 9th September 1927 and was sent to study philosophy at the Gregorian University in Rome. In that period he took perpetual religious vows on 7th October 1931. He was ordained to the priesthood on 2nd July 1933 by Marchetti Cardinal Selvaggiani. The Roman studies were crowned with a doctor's degree in philosophy and licentiate in canon law and theology. Thus thoroughly educated he returned to his home Dębowiec and the monastery to hold professorship in the then Theological Seminary. At the same time he was active in developing the cult of Our Lady of La Salette.Due to war activities, he escaped to Hungary to save his life. He worked there as a chaplain in several camps of internment in the vicinity of Budapest, and participated in the works and organisation of the “Catholic Universal University”. From 11th February 1940 onwards the University, in the form of various courses, was conducted in military camps and settlements of civil refugees.We do not know any details from the life of Rev. Czeluśniak after his arrest in the camp in Mathausen, where he received number 102582, nor late in Dachau, where his number was 134362. He lived to see liberation on 29th April 1945.After gaining independence, he returned to the country. Dedicated to the cause of the Church he took lectures in theology in the academic year of 1945/46 in Darmsstadt, Germany. Then, following an instruction from his superiors, he left for Argentina. There he was wholeheartedly dedicated to the charisma of his Congregation. This new period in his life was marked with pastoral care abroad (34 years). One should distinguish the following periods in Rev. Czeluśniak's life then: professorship (academic work) in the Theological Seminary, being superior of the home, parish priest, and provincial (superior) of the vice-province in the Queen of the Apostles in Argentina; he also worked as an editor-in-chief in the “Posłaniec Matki Boskiej Saletyńskiej” [The Messenger of Our Lady of La Salette].In 1979 he returned to Argentinean Olivet, then without his “organisational” duties, as a resident – missionary and confessor. He died on 10th October 1983.

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Salezjanie wśród Polonii amerykańskiej 1910-1985

Salezjanie wśród Polonii amerykańskiej 1910-1985

Author(s): Jan Pietrzykowski / Language(s): Polish Issue: 27/2006

Salezjans arrived in the United States in 1897 to help Italian emigrants. Because among the Catholics who attended the „salezjan” churches were also Poles, the superiors sent Rev. Tomasz Patalong and alumnus Michał Wajdziak there. They were both from Silesia. In the following years there arrived further fellow brothers of Polish origin. They organised aCatholic parish in Port Chester, which they then transferred to the diocese in 1915 because there no staff. Another pastoral and school post was initiated in Mahweh. The most important work of the Polish Salezjans was the boarding school in Ramsey. Initially, for two years the school for Poles existed as a Polish section at the Italian institution in Hawthorne. In April 1915 the Polish Salezjans moved to Ramsey, and called the institution Don Bosco High School. In the inter-war period the boarding school was very popular and won recognition in the states of New Jersey and New York. Due to the diminishing number of students during the Second World War, boys from other nationalities were admitted, and after the war externs too. In 1971 the board of directors of the educational-formative institution was handed to Americans. The Polish Salezjans who lived in Ramsey eagerly took up the job of preaching and organising recollections in Polish centres in America.

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Po polsku do Boga na ziemi kanadyjskiej. Z dziejów duszpasterstwa parafii Matki Boskiej Częstochowskiej w London, Ontario

Po polsku do Boga na ziemi kanadyjskiej. Z dziejów duszpasterstwa parafii Matki Boskiej Częstochowskiej w London, Ontario

Author(s): Jan Walkusz / Language(s): Polish Issue: 27/2006

Polish settlement in Canadian London reaches back to the end of the 19th century, but it reached a large scale in the inter-war period and directly after the Second World War. Polish immigrants, firmly linked with the Church, could not carry out their religious expectations in the English-speaking parishes, hence they took decisive steps to establish a Polish ethnic parish. They managed to make this come true in 1953, when the then London Bishop John C. Cody established such a post and nominated Rev. Franciszek Pluta as its first parish priest. The latter went down in history not only as the builder of Our Lady of Częstochowa church in London, but also as the organiser of Polish pastoral care in this town. Its basic element was (and is) the missal liturgy and the sacraments. This paper presents a complete documentation of this process, including changes, priorities, and improvements over the period of fifty years. The text is based on rich sources from London archives. Moreover, the author shows the place and role of the most essential aspects of pastoral care in the formation of the Polish immigrant's identity.

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Duszpasterstwo polskich robotników przymusowych w Niemczech w czasie i po II wojnie światowej

Duszpasterstwo polskich robotników przymusowych w Niemczech w czasie i po II wojnie światowej

Author(s): Sabina Bober / Language(s): Polish Issue: 27/2006

Pastoral care for Polish labourers developed at the outbreak of the Second World War, when there was a demand for cheap labour force in the Reich. Poland saw forced recruitment. It is impossible to estimate the exact number of Poles sent to forced labour in the Reich. We know that on 30th June 1944 the constituted 32 per cent of all foreigners and composed the strongest national group. It became a priority for the local church to solve the problem of pastoral care for Polish labourers in Germany. The Nazis made only some concessions. Itinerant priests were established of German nationality and Polish songs were sung from the booklet The Way to Heaven. Some restrictions, however, accompanied these concessions. The itinerant priests were obliged to report to the police, there was a ban on confession in Polish, and general absolution was recommended instead. Cardinal Sapieha intervened on behalf of Polish priests, but in vain. The German authorities were inflexible, therefore a decision was made to send priests as common labourers. On completion of military activities there were ca. 1.9 million deported Polish citizen on the territory under consideration. They were directed in 1944 to the so-called Displaced Persons and lived in the camps run by the British, French, and American authorities. Pastoral care was then constructed from the start. The first priests who were involved in were those liberated from the concentration camp in Dachau. On behalf of the Holy See Bishop Józef Gawlina was appointed an ordinary bishop for Poles in Germany. The priests joined actively in the work on Polonia. They organised pilgrimages, participated in establishing schools, organised libraries, and conducted charitable action. The new church organisations were important for pastoral care. It was not easy to provide pastoral ministry among Poles. Their presence was necessary and fulfilled not only a religious role, but also played the function of a psychological and social rehabilitation.

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Polacy w Luksemburgu. Imigracja i duszpasterstwo w XX wieku

Polacy w Luksemburgu. Imigracja i duszpasterstwo w XX wieku

Author(s): Sławomir Zabraniak / Language(s): Polish Issue: 27/2006

The present paper deals with the history of Polonia in Luxembourg in the 20th century. First, the history of the Great Duchy of Luxembourg and its economic development were outlined. Then the emigrations of Polish citizens, their pastoral care, educational and organisational activities were shown.The Polish people in Luxembourg immigrated before the First World War. In the inter-war period there were, respective of the labour market, between several hundred to several thousand Polish citizens. The largest communities of Polish workers were established in the southern part of the Duchy with developed industry, mainly in Esch-sur-Alzette and the surrounding. They were employed in steelworks, mining, building, and chemical industry. Some of them worked in the northern agricultural regions. After the Second World War the Polish people in Luxembourg numbered ca. 1000-2000.Most of the Polish emigrants were Roman-Catholic. Initially, Polish priests provided pastoral care. They came to Polish communities from time to time. From the legal point of view, the territory of Luxembourg was subordinate to the Polish Catholic Mission in Belgium, the Mission established by Polish Primate Cardinal August Hlond (by virtue of the decree of 17th April 1930 in agreement with the Polish Catholic Mission in Paris. Its first rector was Rev. Hilary Majkowski who lived in Esch-sur-Alzette at St. Joseph's church. Due to a great economic crisis the Mission declined in the following year. Pastoral ministry was again provided by the priests from France. From April 1948 the Oblates from the Polish Catholic Mission in Belgium began to work, first occasionally and then regularly, among the Polish people in Luxembourg. Until 1995 they relied on the kind help of the priests from Luxembourg who made the places cult available. St. Henry's church in Luxembourg was given to the Polish community from 1995 onwards. The headquarters of the Polish Catholic Mission were transferred there. In 2005 the Poles could participate in the Polish Holy Masses in three places: Luxembourg (St. Henry's church), Esch-sur-Alzette (the chapel of the Italian Catholic Mission), and Ingeldorf near Diekirch (St. Celsius's church).

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Ks. dr Artur Słomka SDB. Duszpasterz na emigracji

Ks. dr Artur Słomka SDB. Duszpasterz na emigracji

Author(s): Mieczysław Wieliczko / Language(s): Polish Issue: 26/2005

Rev. Dr. Artur Słomka (born on 1st October 1906 in Tymbark, died on 9th September 1991 in Warsaw) joined the noviciate of Societes Sancti Francisci Salesii SDB in Klecza Dolna near Wadowice, and on 2nd October 1922 was ordained to the priesthood. He studied philosophy in Kraków and theology in Przemyśl, where he was ordained to the priesthood by Przemyśl ordinary bishop Franciszek Barda in 1933. During his studies he worked as educator in the school for organ players in the house of the Salesian Congregation in Przemyśl. In the years of 1933-1936 he was professor at a secondary school run by Salesian fathers in Aleksandrów Kujawski. He studied history in the years of 1936-1939 at Warsaw University under the supervision of Oskar Halecki, then he was referred for further studies in Rome at Universita Gregoriana, where he defended his doctoral dissertation entitled “The Jagiełło Court and the Papal Curia” at the turn of 1942-1943.From the arrival of Cardinal August Hlond in Rome on 18th September 1939 on Rev. Słomka assisted the Primate by dealing with confidential matters and mediated in contacts with the celebrities of the Roman Curia, Polish embassies, relief organisations for Polish refugees at the residential posts for Poles and general religious houses. Until the departure of the primate to Lourdes in June 1940, he fulfilled this mission. Then he corresponded with Cardinal Hlond. Some passages from his letters have been quoted in the text. Rev. Słomka took a broad protective and charitable activity, e.g. he sent five cars with food to Kraków. They were at the disposal of the Metropolitan Curia and the Main Relief Board. When he was threatened with arrest, in the beginning of 1944, he hid in the suburbs of Rome. Here he lived until liberation. Then he took care, as a guide, of a group of Polish soldier from the Second Corps and this accidental occasion affected his further priestly life. First he organised trips for Polish soldiers to St. Peter's basilica and the Vatican Museums as a part of his own religious programme. Then together with three other Salesian fathers he was enlisted. He became a military chaplain for the 25th Regiment of Wielkopolska Uhlans in the end of 1944. He organised religious life for the regiment and formed its ethos. To commemorate the formation of the regiment in Maglie (Apulia) there is a bas-relief with image of an eagle and Our Lady of Kozielsk blessed by him and installed in the pro-cathedral. The regiment was dislocated after the war to Ascola Piceto, Cesans, Forli, Rimini, and Burdo. Then it was sent in 1946 to Great Britain and during 1947 dismissed. Rev. Słomka fulfilled is priestly ministry in the period that was most difficult for soldiers. Some of them would go back to their homeland. Other stayed in Great Britain or were dispersed abroad in Argentina, Australia, South Africa and several other countries of West Europe. In the years of 1947-1949 Rev. Słomka worked in the Secretary of Field Bishop Józef Gawlina. When he was dismissed from military service, he was sent by his superiors to further work in Ramsey N.Y. He arrived here during the holidays of 1949 and from the new year onwards he became a teacher in Don Bosco High School in Ramsey. He also worked as a missionary and retreat father in the Polish parishes on the East Coast of the USA and Canada. He organised church fairs and pilgrimages to West Harverstraw with his own pastoral programme. He worked at this post for over thirty years. He corresponded with the Polish papers abroad and wrote reports for the congregation papers. In 1950 he published a selection of Cardinal Hlond's writings entitled “Guarding the Conscience of the Nation”. Several times he documented why he left Poland on 9th May 1987 and despite his ripe old age he initiated and brought about the unveiling of the bas-relief of Cardinal Hlond in the Holiest Heart of God Basilica in Warsaw (22nd October 1989) and the blessing of bells at the Salesian House in Oświęcim (1991). Rev. Artur Słomka confirmed the charisma of the Congregation of Salesians with his priestly life. He was a pastor abroad, working in line with the motto: “there is no Polonia without any relation with Polish culture, Polish tradition, and the homeland”.

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Michał Boym − Polak ambasadorem chińskim

Michał Boym − Polak ambasadorem chińskim

Author(s): Marian Kałuski / Language(s): Polish Issue: 24/2003

The paper describes the life and works of Michał Piotr Boym (1612-1659), the most famous individual in the history of Polish-Chinese relations. The Boyms being an old Hungarian émigré family and Calvinists converted to Catholicism have become an important name among the townspeople of the 16th and 17th century Lwów. Michał Piotr entered the Society of Jesus in 1631 in purpose to dedicate himself to missions in the Far East. In 1643, two years after his ordination as a Jesuit priest, he went through Macau to the Isle of Hainan. Beside his priestly duties he studied local botanic and Chinese geography. Escaping the advance of Manchurian armies he joined the court of the last emperor of the Ming dynasty and acted as a Chinese ambassador and the emperor’s envoy to the pope. The failure of Boym's errand in Europe was followed by the fall of the Mings in China and his death on the way back. His numerous printed works on China became a prey of many ‘authors’ who popularized sinology in Europe and without hesitation claimed authorship of many a pioneer work which was a fruit of Boym's own toil.

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Represje wobec duchowieństwa polskiego w ZSRS 1939-1987

Represje wobec duchowieństwa polskiego w ZSRS 1939-1987

Author(s): Roman Dzwonkowski / Language(s): Polish Issue: 24/2003

The paper discusses repressions against Polish clergy on the territories of the II Republic from 1939 to 1941 and the situation after the incorporation of these lands to USSR in 1945. Fighting the Church was one of the foundations of Soviet communist system, which declared the Catholic clergy to be a dangerous counter-revolutionary force commanded from Vatican. Soviet policy was to eliminate physically the clergy from the society. During the war methods included war crimes, off-handed death sentences, long-term sentences in Gulag camps or deportations without any lawful basis. After the war there were no death sentences. Priests were judged in courts and condemned to long-term sentences in camps. Constant invigilation and forging of cases against clergy continued in USSR until the ‘perestroika’ of Mikhail Gorbatschev. The paper scrutinizes methods of forging cases against priests and Soviet laws that put the security forces in the way of pursuing priests. The number of victimized clergymen ca 500, is also discussed, as well as the length of their sentences and their life and work in the Gulag camps.

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Rozwój polskich akcji misyjnych w Afryce Północnej w XIX i XX wieku

Rozwój polskich akcji misyjnych w Afryce Północnej w XIX i XX wieku

Author(s): Jacek Knopek / Language(s): Polish Issue: 22/2001

The paper shows the work of Polish missionaries in North Africa in the nineteenth and twentieth centuries. Over the last two centuries representatives of various orders would arrive there. The largest number consisted of Jesuits, Salezjans, and Franciscans. Also Polish female religious were very active in the missionary movement.There were few attempts at sending Polish missionaries to the African continent from the sixteenth century onwards, but their stay was short and aimed at learning the socio-cultural conditions there. As late as the 1849s, Fr. Maximilian Ryłło set off on a missionary expedition to North-East Africa, where in Sudanese Khartoum a missionary vicariate for Middle Africa was to be established. Its goal was to convert African people to Catholicism. This attempt failed and Fr. Ryłło died.At the turn of the nineteenth and twentieth centuries, representatives of Polish order arrived in North-West Africa to be trained as novices, or to learn about pastoral work on mission. In the inter-war period Polish Franciscan sisters joined French orders, and during the war the Polish religious and the lay people were with gen. Władysław Anders.After the end of the Second World War the Polish religious due to the legal regulations and the regime could not participate in the missionary life of North Africa until the 1970s. The religious people who were there had arrived in Africa in the previous period and continued their missionary work.The situation changed in further decades, during which period people from Polish male and female orders were sent to North Africa. It is for the first time that Polish religious arrived in Libya, and then in Mauritania. In North-West Africa religious posts were strongly developed on the basis of Polish scientific-technical specialists who arrived there for some time. Unfortunately, together with the progressive Arabization of this part of Africa Polish specialists, male and female missionaries began to leave this region. It is particularly difficult for the Catholic Church to work in this territory, owing to the dominant Islam in this region.At present the largest number of male and female religious people are still in Libya. There are a few religious in the other North-African countries. In the case of Morocco, it is also a priest who comes from the representative of Canadian Polonia.

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Kościół wobec migracji jako jednego ze „znaków czasu”

Kościół wobec migracji jako jednego ze „znaków czasu”

Author(s): Ireneusz Korzeniowski / Language(s): Polish Issue: 22/2001

The "signs of time” is a phenomenon which due to its propagation and frequency, characterize a given epoch. By means of the signs, contemporary people express their needs and aspirations. The phenomenon of worldwide migrations at the turn of the twentieth and twentyfirst centuries on the international scale reached a universal character. International migrations point to often painful needs of mankind, who apart from great achievements, especially technical, were plagued with wars, conflicts, ethnic or religious persecutions. Eventually, there were ever increasing disproportions between the pace of development as regards political freedom o f the individual and the pace of abolishing inequalities in the civilizational development o f particular countries. This situation places migrations in the rank of the “signs of time”, towards which, among other things, the Catholic Church was called to take a stand. Vatican Council II and the teaching of successive popes clearly point out that people were well aware of this problem and took concrete measures, e.g. establishment of the Papal Commission for the Pastoral Care of Migrants and Tourists, or the establishment of the Day of Migrant. The Church strongly reacts to the phenomenon of migration, showing her care about proper pastoral care for migrants in ethnic personal parishes, pastoral missions (Missio cum cura animarum), or the establishment of the Day of Migrant.

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