«VOIR LE PASSÉ»: HISTOIRE ET MÉMOIRE DANS LES VISIONS DE VANGA
«VOIR LE PASSÉ»: HISTOIRE ET MÉMOIRE DANS LES VISIONS DE VANGA
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«VOIR LE PASSÉ»: HISTOIRE ET MÉMOIRE DANS LES VISIONS DE VANGA
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The article discusses the polemical correspondence between Umar II and Leon III, which is of great interest and worthy of a more detailed study, as it concerns most theological aspects of Islam and Christianity. Under royal names, the theologians raise mutual accusations, revealing prejudices and stereotypes on both sides. On the basis of those documents, a contemporary historian may, to some extent, reconstruct the Muslim perception of Christians as well as the Christian judgements of Islam in the period from the 8th to 10th century.
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The article discusses the beginnings of monastic life at Rocca di Garda.
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The foundation of churches and chapels of the Passion of Christ, i.e. the New Jerusalem in the Czersk poviat near Warsaw in the second half of the 17th century was the work of Poznań bishop Stefan Wierzbowski. He handed over the main church and several roadside shrines to the care of the Order of Friars Minor of the Lesser Poland Province (commonly known as the Bernardines).
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The article discusses the ministry of Krakow Bernardines in the years 1918-1939.
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During the pontificate of Pius XII, the international relations of the Holy See gained scale and momentum, which was connected with the then development of international organisations. The article focuses on those relations.
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Im Jahr 2003 feiert die Kirche in Polen das 750-jährige Jubiläum der Heiligsprechung des Bischofs Stanislaus (1030-1079), der im Jahre 1253 in Assisi, als erste Pole, kanonisiert wurde und zum Patron von ganz Polen ernannt. Der Verfasser analisiert das Messformular und Stundengebetsformular von der liturgischen Feier des hl. Stanislaus, Bischof und Märtyrer am 8 Mai und sucht dadurch die Lehre (logos) über das christliche Leben und die konkrete Lebens-Konsequenzen (etos) aufzuzeigen. Die erneuerten liturgischen Texte der Gebete des neuen römischenMessbuches und des Stundengebetes zeigen den Glauben der betenden Kirche nach dem alten Prinzip: legem credendi lex statuat supplicandi (oder kurz ausgedrückt: lex orandi lex credendi). Der Zweck also des hier vorgestellten Artikels ist es, den Glauben derKirche über das heilige Leben der Christen zu demonstrieren, welches uns eine Analyse der euchologischen Texte und der Texte der Wortliturgie ermöglicht. Der Verfasser benutzte dann die Möglichkeit, diese ganze Problematik im breiten theologisch-liturgischen und pastoralen Kontext darzustellen. Dabei benutzte er die Dokumente der Kirche der letzten Jahre, insbesondere die Lehre des II. Vatikanischen Konzils wenn es um den pastoralen Dienst der Bischöfe geht, dann die pastoral-theologischen Briefe des Papstes Pius XII und des Papstes Johannes Paul II, zum 700-jährigen und zum 750-jährigen Jubiläum der Kanonisation des hl. Bischofs Stanislaus. Es geht aber auch um alles das, was Johannes Paul II und früher als Kardinal Karol Wojtyła zum Jahrestag des Märtyrertodes geschrieben hat. Die liturgischen Gebetstexte lex orandi und die Wortliturgie unterstreichen in ihrerlex credendi, dass der hl. Stanislaus in seinem Leben, in seiner Zeit und seiner Kirche, den Auftrag und die Vollmacht - die Christus den Aposteln und ihren Nachfolgern gegeben hat - alle Völker zu lehren, die Menschen in der Wahrheit zu heiligen und siezu weiden, verwirklicht hat. Er ist deswegen der wahre und authentische Lehrer des Glaubens, Priester und Hirte geworden. Der hl. Bischof Stanislaus stand also der Herde vor, dessen Hirte er war, als Lehrer in der Unterweisung, als Priester im heiligen Kultund als Diener in der Leitung (logos). Weil dieser Bischof von Krakau des XI Jh. in hervorragender und sichtbarer Weise die Aufgabe Christi selbst, des Lehrers, Priesters und Hirten in seiner Person durchfiihrte, dadurch ist er in seinem Leben und seinemSterben (Märtyrertod) seinem Guten Hirten Jesus Christus ähnlich geworden. Deshalb bietet die Kirche in ihren Gebeten - auf die Fürsprache des heiligen Stanislaus - im Glauben standhaft zu bleiben und treu den Weg der Gottes Gebote zu gehen (etos).
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Diocesan Association of the Worshippers of the Virgin Mary, Queen of Peace, Helper of Spirits in Purgatory, under the Protection of this Mother of God and St. Stanislaus, Bishop and Martyr or "Stanisławie? was founded in 1928 in the Siedlce diocese. The first members of the association reverted to a monastic order called ‘Marianie’, annulled by Russian annexing authorities. They engaged in pastoral and charitable activity; they had their own farm. They popularised the worship of St. Stanislaus of Szczepanów and other Polish saints. In their lifestyle ‘Stanisławici’ resembled monks; they wore white frocks (cassocks) tied with a blue belt, assembled a few times a day to recite their breviary, meditate and for a service. They lived together and called their house a monastery. About 60 members of the association came to stay at some time oranother in the house at Janów Podlaski within 27 years of their activity. Despite considerable efforts and expenditures, new vocations and internal reforms, the Association did not manage to expand their activity and transplant the idea of a rebirth of the former Marian order. Finally, due to a decision of the Church authorities, the Association was dissolved in 1955.
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The idea of “St. Stanislaus’Year” in Tarnów’s diocese was inspired by cardinal Karol Wojtyła, who prompted it to bishop Jerzy Ablewicz to commemorate the ninehundredth anniversary of a martyr’s death of St. Stanislaus. On Sunday, May 7, 1978 a celebration took place in Szczepanów, as announced in the letters of the Bishop of Tarnów the year before the nine-hundredth anniversary ofa martyr’s death of St. Stanislaus, thus marking the beginning of the ‘Year of St. Stanislaus’ in Tamow’s diocese. Cardinal Karol Wojtyła presided over a Holy Mass, which was concelebrated by the bishops of the dioceses in which St. Stanislaus of Szczepanów is especially venerated. The homily was preached by the Primate of Poland, cardinal Stefan Wyszyński. The Bishop of Tarnów said a prayer which he had written for the occasion: A prayer o f the congregation o f the diocese o f Tarnów to St. Stanislaus, its patron saint. The Mass ended with cardinal Karol Wojtyła’s solemnblessing extended to the pilgrims gathered at the field-altar with the reliquary with the Saint’s skull, which had been brought from the Wawel Cathedral. In this solemn service participated 44 bishops from Poland and from abroad. The main Sunday ceremony was followed by its octave (from May 8 to 14). Pilgrims from Tamow’s diocese and from other parts of Poland and from abroad were coming to Szczepanów throughout the year. ‘St. Stanislaus’ Year’ in the diocese of Tarnów finished on September 30, 1979 with an all-diocesan pilgrimage to Wawel and Skałka in Cracow.The “Year of St. Stanislaus’ was the time of deepening religious awareness as well as moral and spiritual revitalisation of the diocese. Pastoral activity was focused primarily on the strengthening of religious beliefs and forming moral attitudes of the faithful. A special emphasis was laid on the sobriety of the diocesans. Within the Parish Apostolate of Sobriety, the so called Circles of St. Stanislaus were created with an aim to propagate abstemiousness from alcoholic beverages. A visible enlivening of the worship of St. Stanislaus in the diocese was observed.
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On 8 September 1253 bishop Stanisław of Szczepanów was canonised in the basilica of St Francis at Assisi. A year later his relics were elevated to the altar in the centre of the crossing of the so-called second Romanesque cathedral on the ancient Wawel hill at Kraków. This elevation transformed the church, which had functioned for centuries as the seat of the second most important bishop in the country, into the centre of St Stanisław’s cult. In time the cathedral acquired other functions, becoming the Polish coronation church and royal necropolis, a true Kónigskirche, as well as undergoing numerous architectural transformations. All the transformations, especially in the western part of the church, were to a great degree linked with the presence of the saint’s shrine. Yet in the past students of the cathedral focused mainly on the changes in the structural fabric of the building. Only a few scholars have devoted their attention to other issues such as patronage or an ideological programme and, most importantly, to the study of the church as the main sanctuary of St Stanislaw.
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On September 8, 1753 a celebration took place in the Wawel Cathedral to commemorate the five-hundredth anniversary of the canonisation of St. Stanislaus. The main element of a specially prepared decoration was a structure of considerable size as sembled in the middle of the nave, opposite the martyr’s tomb. It served as a throne on top of which a late Gothic reliquary, made by a Cracovian goldsmith Marcin Marciniec, for Stanislaus’ head was placed. The structure was embellished with the Saint’s coats of arms and candelabras and over it a canopy with wings spread to the sides was hung. On both sides of the reliquary two eagles were placed. Two more, holding a mitre and a crosier, stood underneath. In the four comers of the structure four obelisks adorned with candelabras were placed, while the sides of the altar of St. Stanislaus had two more with lights and bishop’s insignia painted on them. Among various forms of relics veneration propagated by the Church after the Council of Trent, one was their solemn presentation to the congregation. The article analyses different examples of decorations connected with such presentations. As a close analogy to Cracow’s celebrations a jubilee of the nine-hundredth anniversary of the translation of St. Liborius from Le Mans to Paderbom celebrated in 1736 was chosen. The analysis includes annual celebrations inhonour of St. Florian at Sackingen and customs connected with the translations of relics from the catacombs in Rome to churches in the Habsburg countries. The examples listed and the analysis of the written sources about Cracow allowed a hypothetical reconstruction of occasional architecture and an interpretation of its symbolic contents.
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For over one hundred years research discussions have revolved around two issues: was Skałka really the site of the martyrdom of bishop Stanislaus, and, what was the church like in its medieval phases: the alleged, pre-Romanesque phase and, confirmedby sources, the Gothic foundation of Casimir the Great. An argument over the site of the martyrdom will turn out to be unimportant if it is considered in two different meanings, two different orders of interpretation. In the historiographic meaning, bishop Stanislaus might have been killed on the Wawel hill, while in the hagiographic meaning, the martyrdom must have taken place on the site called Skałka, outside the town and the Vistula river, in a distant sanctuary of Archangel Gabriel. The latter of the aforementioned research questions - what was the church “NaSkałce’ like in the Middle Ages - was put at the end of the 19th century by Władysław Łuszczkiewicz. In an answer, he presented the churches imagined in the scenes of the Martyrdom of St. Stanislaus in triptychs from St. Mary’s church in Cracow and froma church at Pławno. He understood them as realistic views of Skałka at the beginning of the 16th century A survey of a broad material shows, however, that in the late medieval iconography of St. Stanislaus at least two architectural types of the church which is the background of the Martyrdom scene can be distinguished at the beginning of the 16th century. The question what Skałka was like in reality is a wrong question then and must be left unanswered. The right question is: why was the architectural background of the Martyrdom scene depicted in such different ways, and, was this architecture in its iconographic design really meant to show only the Gothic church ‘Na Skałce’. With varied realisations of details of the church itself, the common motives of all depictions of Skałka are: walls surrounding the hill, gates built in them - one, two or three, always open and flights of stairs or ladders leading to the gates from the site where the hired assassins mutilate the body of the Saint. Moreover, nearly in every depiction figures can be seen mounting the stairs towards the open gates. These figures as well as stairs or ladders or gates are not to be found in the texts of The Life o f the Saint because painted and graphic renderings have primarily moralizing aim. The archetype of ‘the stairs to Heaven’ is substantiated in the iconography of the Martyrdom as stairs to the church on Skałka.The interpretation of the stairs to Skałka can therefore be resented as follows: L i t e r a l l y , stairs to the gates are indeed stairs leading to the church ‘Na Skałce’. I n a n a l l e g o r i c a l interpretation, they are the Cross of Christ, who enabled thefaithful to ascend to Redemption. A typological unity of steps on Jacob’s ladder and the Cross of Christ has frequently been raised in exegesis, and St. Stanislaus appears here, like every martyr, as alter Christus. In a t r o p o l o g i c a l interpretation, ascending stairs indicate aspiring towards perfection through mounting the steps of deeds. I n a n a n a g o g i c interpretation, these stairs lead to the gates of heavenly Jerusalem.
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The end of the 16th and the beginning of the 17th century were characterised in the Cracow diocese by intensive involvement in carrying out a reform introduced by the Council of Trent. The second bishop in the 17th century in Cracow was Piotr Tylicki, who was an ordinary of this diocese in the years 1607-1616. The Holy See appointed him as a special inspector of monastic orders in the diocese of Cracow. Bishop Tylicki was genuinely involved in the revival of monastic life in accordance with the rules of the Tridentinum. He visited the monasteries himself or through appointed envoys. Despite the lack of a number of sources referring to these inspections, it should be assumed that they were made in all major monasteries of the diocese. It does not mean that each inspection resulted in an increase in observance of monastic life in a given monastery or convent. It is doubtless, however, that bishop Tylicki had a great share in the reception of the Council of Trent by monastic orders in the Cracow diocese and elsewhere in Poland. The results of this activity were made visible only later. In mid 17th century the number of vocations increased considerably. One can assume that this increase in the number of candidates to monastic orders was also a result of a decade of Piotr Tylicki’s creative work in reforming and perfecting monastic life observance in convents and monasteries in the Cracow diocese area.
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An ideal of nation and freedom, characteristic of the 19th century, constituted the grounds for the patriotic image of St. Adalbert. In the circumstances of the loss of national independence, the first patron saint of the motherland managed to thrive as a potent symbol of independent Poland. An analysis of selected texts of patriotic and religious propaganda revealed its background. It is the language of myth that transforms the historic person of Wojciech (Adalbert) Slawnikowicz into a model hero, who makes a comeback to the glorious and commendable beginnings in the history of the nation possible in order to restore the religious and independent Poland.
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Exposing an exceptional closeness of God to human being, the mystery of incarnation is a fundamental truth of Christianity. This phenomenon is unknown to Islam, which puts strong emphasis on the transcendence of the Creator. Nevertheless, due to the acculturation in the 7th to 9th century, some thoughts on divine proximity permeated the utterances attributed to Muhammad.
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The article presents the profile of Rev. Józef Bardel.
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In the times of the Polish People’s Republic, national security issues and, at the same time, surveillance of the society and suppression of many institutions – the Catholic Church included - were in the hands of appropriate services, modelled on the Soviet NKVD. At first this was the Ministry of Public Security and since 1956 the Security Police. The first part of the article presents the organization of security units in the voivodship of Cracow and the distribution of monastic communities, while the second throws light on the activities of these units uh the basis of preserved reports sent from Cracow to the Ministry of Public Security and the Ministry of Internal Affairs. Officials of the Security Police who worked in the voivodship and district departments took a close interest in the Discalced Carmelite monks, taking account of their wartime past, pastoral activity and connections with the Church hierarchy. To ensure influence upon the life of the Discalced Carmelite Province as well as access to information on monastic internal issues they gained several secret collaborators within the congregation itself and its lay associates. The article is the first attempt at showing the methods of the Security Police (SB) and the Security Office (UB) activities directed at monastic orders; methods aiming at subjugating to the authorities not only the orders themselves, but the whole Catholic Church in Poland.
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A new critical edition of a collection of nearly one hundred Latin prayers connected with Gertrude of Poland (ca 1025-1108), Polish princess, wife of Izaslav of Kiev, has revived an interest in this exceptional example of literature and religiousness o f the eleventh century. The multiplicity of issues connected with the prayer book requires further consideration. An example might be the iconographic concord of prayers both with the accompanying miniatures and the works of art, which Gertrude encountered in the west as well as in the east -from Rhineland, where she was educated to Ruthenia, where she stayed longest. The paper examines the issue in relation to the Marian subject matter. A problem that has not as yet been touched upon is the history o f the prayers in the centuries that followed, as a singular example from the 15th century regarding one such prayer reveals. The prayers are mostly theocentric and Christocentric in character, but in many of them the intercessive role of St. Mary is evoked. In Ruthenia Gertrude was exposed to representations of the Deesis type, characteristic of eastern Christianity. From the prince’s box in St. Sophia’s Cathedral in Kiev she saw them in a form of three tondi, situated on the arch encasing the central apse, while in the apse itself was a monumental depiction of St. Mary-Oranta, eternal and omnipotent advocate in heaven, referred to in prayers as “oratrix celorum”. Of the four prayers directed exclusively to Mary two are laudatory and supplicatory and the other two just laudatory. The latter are characterized by a sophisticated literary form, division into phrases, employment of internal and external rhymes and a number of rhetorical figures (alliteration, oxymorons). A solar epithet appears here among others (“sola pulcherrima super solem”). A lot of Marian epithets, such as the Mother of God, Our Lady and the Queen of the whole world (“Dei genitrix”, “domina et regina totius orbis”) find their equivalent in one of the five miniatures. In prayer no. 86 the praise refers not only to the significance of St. Mary as the Mother of God, but to her purely feminine and maternal functions and her role of a participant and witness to the life and passion of Christ. They find their equivalents in Marian and Christological artistic series of the time. One of them is a series of scenes on the wooden door of the church Sankta Maria im Kapitol in Cologne, made ca 1050. The church was rebuilt by abbotess Ida, one of Gertrude’s aunts, who also funded the door. In this church Gertrude’s mother, Richeza, was buried. Gertrude could see the door during her stay in Rhineland in the years 1075-1076. A number o f depictions are included in miniatures in the manuscripts from the Ottonian epoch, e.g. a Scripture-Book of abbotess Hitda of Meschede from ca 1020, with an Annunciation scene. Gertrude knew a different presentation o f this scene from monumental mosaics in Kiev. The maternity o f St. Mary was presented in many different types of the Nativity. An exceptionally extended depiction in the eastern spirit, including a reference to apocryphal texts, is shown in one o f the Codex’ miniatures. Prayer no. 86 in its Polish, slightly transformed version appeared after several centuries in the so-called Nawojka’s Prayer Book, which most probably belonged to Natalia Bninska, nee Koniecpolska (ca 1463-1531) in a manuscript from the end of the 15th century. The manuscript was lost and today is known from a copy made in the first half of the 19th century, including a copy of the old silver cover - a box from the 17th century. According to the inscription on the box it was supposed to be St. Jadwiga, Duchess of Silesia’s (ca 1178-1243) collection of prayers; a tradition which was immediately questioned. It seems, however, to possess a grain of truth. Gertrude’s Codex, having changed hands many a time, was presented to the chapter o f the Cividale del Friuli Cathedral in 1229, where it has been kept since. It was presented by St. Elizabeth, Princess o f Thuringia at the instigation of her uncle Berthold, patriarch o f Aquilea. Elizabeth was Jadwiga of Silesia’s niece and Berthold was her brother. If the prayer had not been copied at the time when Gertrude’s Codex was in Cracow (and it was there as many as three times), then it could have been Jadwiga’s relatives who had it copied. At an unspecified time it was translated from Latin into Polish for Jadwiga or for the next generations of women in Poland and the translation was transformed until the 15th century version was reached.
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In the capitulary archives at Wawel a manuscript is kept of the inspection of the Kamieniecka diocese dating from 1777, which was ordered by bishop Adam Krasiński. The manuscript was sent to the capitulary archives at Wawel together with a part of archbishop Fr. Symon’s legacy. The article discusses the inspection manuscript, which was the last inspection in the Kamieniecka diocese in the Old Polish period.
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In numéro multorum Silesiae Superioris meritorum sacerdotum Eugenius Anders habetur, qui Anno Domini 1913 praepositus sanctuarii Beatae Mariae Virginis in Piekary prope civitatem Bytom siti, nominatus est. Eo parocho vix undecim annos residente primum bellum mundanum gerebatur nec non multae controversiae litesque Polonorum et Germanorum in Silesiae Superioris sortibus ortae sunt. Hie rebus factum est, ut trčs seditiones facerentur et pars harum terrarum Poloniae ingeretur. Dominus Anders quamvis morbis variis laborans inceptis negotiis praedecessorum suorum assiduam curam et operam dabat ac munera sacerdotalia summo studio adimplebat. Numerum celebrationum in sanctuario auxit, agmina peregrin at orum maiori simper in numéro affluentium ordinavit, cantum ad Festum Nativitatis Christi, cum homines ad cantandum convenire solebant, fovit atque sustentavit. Anno 1917 librum novum, qui de calvaria inscribitur. in lucem edidit. Oue omnia ab eo facta oblivioni venisse videntnr Ipse en im tamquam sanctuarii administrator, qui magistratus ac publicos ministros hospitio excipere solebat, plerumque memoratur. Exemplum singulare adversus Ecclesiam pietatis ac in afflictionibus perseverantiae vir ille nobis praebuit, tamen nomen eius a scriptoribus, sive Polonis sive Germanis, vitam, mores et facta virirum illustrium exponentibus omittitur.
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