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Wyświetlanie 1-10 z 37
Tytuł:
Konkursy na beneficja w Królestwie Polskim 1817-1865 : (w diecezji augustowskiej czyli sejneńskiej)
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/660246.pdf
Data publikacji:
1995
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Opis:
The status of the church in Polish state was regulated by King Alexander I‘s edict from 6th and 8th March 1817. The edict said about a church appointment. A candidate for a perish-priest was due to take two competition examinations. The first theoretical examination included five subjects. The second one was practical, a candidate was examined about serving of the secraments and he had to write a sermon. When a candidate entered for the examination he also had to submit his life memoir and a dean’s opinion of his personal life. After the exam the examiners sent the results to a bishop who further informed the proper state commision of Religion and Public Education. If a candidate did not become a parish-priest for a period of three years he had to re-entere for the examination. When a bishop presented the name of a priest-candidate he submitted some other documents; a hand life memoir certified by the consistory, a dean’s opinion about the priest’s personal lif and his fulfilment of the church duties, a police report of a candidate’s attitude to the national uprisings, report of the results of his teaching religion at school or catechization at church, a report of the church authorities about the conditions of the presbytery he was in charge of, a report of the Court of Peace about the candidate’s registering work, a declaration that he was not a member of a secret society. Some documents concerned only the bishops who intended to charge a parish and some were valid for a definite period o f time.
Źródło:
Prawo Kanoniczne; 1995, 38, 3-4; 205-222
2353-8104
Pojawia się w:
Prawo Kanoniczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Jubileusz papieski XIX wieku w Królestwie Polskim
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/660648.pdf
Data publikacji:
1998
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Opis:
Nel XIX secolo nel Regno di Polonia si celebrò due giubilei - nel 1826 e nel 1900, ed indulgenza al modo di giubileo nel 1847 dopo l'elezione di Pio IX. Le celebrazioni accompagnanti la fine del secolo scorso e l'inizio dell'attuale avevano carattere limitato. Il paese fu sotto la dominazione di Russia, fu vietata qualsiasi manifestazione, anche religiosa. I festeggiamenti si svolgevano solamente nelle parrocchie. Non ci furono i pellegrinagii ad alcuni centri diocesani per svolgere gli incontri di quindici giorni, ai vicini decanati ed alle vicine parrocchie per tre giorni, come si fece durante il giubileo del 1826 e l'indulgenza del 1847. Come di solito, i fedeli sessanta volte, visitavano la chiesa. I confessori avevano permesso per dare assoluzione e per dispensare. Nei muri delle parecchie chiese fino ad oggi ci sono le tavole di ghisa che ricordano il giubileo alla fine del XIX secolo.
Źródło:
Prawo Kanoniczne; 1998, 41, 3-4; 187-197
2353-8104
Pojawia się w:
Prawo Kanoniczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Metropolie łacińskie w Polsce (1000-2008)
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/660708.pdf
Data publikacji:
2008
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Opis:
Un des effectes durables du Congrès de Gniezno de l`an 1000, était la création de l`archevêché dans cette ville. A la province ecclésiastique de Gniezno appartenaient les évêchés suivants: Gniezno, Kołobrzeg, Kraków, Wroclaw. En 1772 cette province englobait l`archidiocèse de Gniezno et les diocèses suivants: Chełmno, Kraków, Łuck, Płock, Poznań, Smoleńsk, Wilno, Włocławek, Wroclaw, Inflanty et Żmudź. La province ecclésiastique de Halicz-Lwów fondée en 1375, avant le premier partage de la Pologne (1772), comprenait l`archidiocèse de Lwów et les diocèses suivants: Baków, Chełm, Kamieniec, Kijów, Przemyśl. Fondée en 1818 la province ecclésiastique de Warszawa contenait l`archidiocèse de Warszawa et les diocèses: Janów, Kielce, Lublin, Płock, Sandomierz, SejnyAugustów, Włocławek-Kalisz. Crée en 1798 la province ecclésiastique de Mohylów recouvrait les frontières politiques de la Russie et renfermait l`archidiocèse de Mohylów et les diocèses de Łuck, Kamieniec, Wilno, Żytomierz, Żmudź. Après le 28 10 1925, la Pologne comptait 5 provinces ecclésiastiques (don’t 2 d`avant les partages du pays, une crée lors de la période de l`esclavage national et 2 en 1925), 21 archidiocèses et diocèses (10 archidiocèses et diocèses de la période d`avant les partages, 6 de la période de la dépendance et 5 fondés après 1925). A partir du 25 03 1992, il y a en Pologne 13 provinces ecclésiastiques, un archidiocèse autonome, un ordinariat militaire; en tout 41 diocèses.
Źródło:
Prawo Kanoniczne; 2008, 51, 3-4; 331-351
2353-8104
Pojawia się w:
Prawo Kanoniczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
MAJĄTEK PARAFIALNY PRZY ZM IANIE I NIEDYSPOZYCJI PRO BO SZCZA W D IE C E Z JI AUGUSTOW SKIEJ CZYLI SEJN EŃ SK IEJ
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/661070.pdf
Data publikacji:
2004
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Opis:
When the Parish-priest was changed an official record was written in which all the furniture and equipment of the church as well as farm buildings and location of the parish land were registered. The former Parish-prist and his successor calculated the crops left on the fields. Many elderly and ill priests kept the title of the Parish-priest while a young clergyman was entrusted with the whole administrative work on the base of the contract accepted by the Bishop. Other parish-priests occasionally used to work in diocese offices far from their parish and made use of their deputies who helped them in their work. Such situation was according to the regulations of the church and the orders of the Congress Kingdom of Poland government. Before the January Uprising the parishes possessed vast areas of farm land. Parish priests either ran a farm or hired it to laic people. Such contract was accepted for a year by the bishop and for a longer period by the civil authorities. The author discussed these problems on the base of the Augustów or Sejny diocese, but the situation was similar in the remaining seven dioceses in Warsaw province.
Źródło:
Prawo Kanoniczne; 2004, 47, 1-2; 129-150
2353-8104
Pojawia się w:
Prawo Kanoniczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Zakonnicy w duszpasterstwie, diecezja augustowska czyli sejneńska
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/661250.pdf
Data publikacji:
1998
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Opis:
After the establishment of the Diocese of Wigry in 1799, many priests returned to their mother dioceses (Wilno, Łuck, Żmudź) situated in the Tsardom of Russia. Bp M. Karpowicz and the Prussian Government received religious from convents which were being suppressed in the Tsardom in order to replace them. Many religious returned to their places of origin, which where part of the sector of Poland annexed by Prussia. This state of the matter was taken over by the Diocese of Augustów, that is of Sejny, which came into being in 1818, in place of the Diocese of Wigiy. The bishops of Wigry, and later - of Augustów, frequently received documents concerning the secularization of religious from Rome. After the establishment of the Seminary in 1826, the bishope reduced the number of petitions to the Apostolic See. Gradually the number of priests educated on the spot (in Sejny) increased. In the 1820’s Russia limited the departures of religious to the Kingdom and forced those, who went 70 ArŁm, II 144 к. 71; II 148 k. 54; II 149 k. 8. [ 2 3 ] ZAKONNICY W DUSZPASTERSTWIE 1 7 1 there illegally, to return. Anew wave of immigration took place after 1832, when most of the convents in the Tsardom were suppressed. The Diocese of Augustów, that is of Sejny, had only nine male religious convent and one female one. After the January Uprising four of them were suppressed, three supernumerary survived for a few years. Only the Capuchins in Łomża and the Marians in Mariampol remained until the beginning of the present century, while the Benedictine Sisters - during the whole period. The religious priests travelled to parishes during the period of Easter confessions, preached sermons during parish solemnities, substituted priests who were ill. They heard confessions in their churches also, especially during frequent solemnities attended by many faithful. In the buildings of the convents diocesan priests had their yearly retreats, some stayed there placed there for a period of penance by the bishop. The assistance of religious coming from Russia in the pastoral ministry appeared mainly at the start of the XIX century and, as a result of their secularization, for a longer period of time. The Diocese of Augustów, that is of Sejny, was enriched by religious spirituality. In the second half of the century there was a lack of this influence which (together with many governmental restrictions) gave pastoral ministry a more administrative character.
Źródło:
Prawo Kanoniczne; 1998, 41, 1-2; 149-171
2353-8104
Pojawia się w:
Prawo Kanoniczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Ewangelicy we wschodnim rejonie Królestwa Polskiego
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/661429.pdf
Data publikacji:
2003
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Opis:
The work concerns Augsburg and Reformed Protestants living on the area of the Augustów voivodship, which after the January Uprise was changed into Łomża and Suwałki guberniyas. After settling religious centres in the 40s of the nineteenth century the were nine parishes and eight branches on this area; there was only one Parish of the Protestant Church, while the rest of them were of Augsburg Protestant Church. There were over forty thousand Protestants at that time; about five hundred of them belonged to the Reformed Church. Protestants lived mainly on the area frontier line of the Congress Kingdom of Poland and Prussia ever since. Moreover, newly come German settlers lived on the area of Mazovia. On the eastern area of the Augustów voivodship lots of Protestants did not know German language and they used to pray in their native Lithuanian language. They mostly worked as farmers, though they also lived in the towns which were mostly inhabited by the followers of Moses. After the first World War eleven Parishes and branches were on the area of Lithuania while six of them were left in Poland. During that war the Russians deported lots of German settlers of their country and during the World War II numerous Protestants left for Germany. Protestants used to live among Roman-catholics, Orthodox and followers of Moses. During the first half of the century, before they regulated their own network of Parish Churches, Protestants baptised their children and got married in Roman-catholic churches and burried the deceased on the area of common cementaries. The problem of the mixed marriages was not regulated, as a rule the priest of the fiancée should give his blessing. After the January Uprise the Ortodox moved to the above described area. They were protected by the government. However the followers of Moses created a great but closed social and religious group.
Źródło:
Prawo Kanoniczne; 2003, 46, 3-4; 111-170
2353-8104
Pojawia się w:
Prawo Kanoniczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Czas udzielania chrztu, bierzmowanie, częstość spowiedzi w diecezji augustowskiej czyli sejneńskiej i łomżyńskiej
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/661501.pdf
Data publikacji:
2006
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Opis:
In the Catholic Church it is a religious dogma that Jesus Christ established Holy Sacraments, therefore they are constant. Whereas, practising of these sacraments by the congregation is defined by the Church common law and regional Church law, moreover, there are local and country habits added. Regulations of both kinds of law, common and regional, have changed within the centuries, what influenced the time, place and way of practising sacraments. The author showed these changes as regards the time of the child’s baptism after his birth, Confirmation and frequency of confession. In the nineteenth century the child had to be baptized until he was three days old, later it was eight days after his birth and in the midway period parents brought their children to be baptized in the period of two weeks. After the IIWW this period was much longer and reached even several months. For many centuries Confirmation seemed to be forgotten. The Bishop’s vicarious visited their Parishes and, despite being priests, they did not have the right to practise this sacrament. Considerable change as regards confirmation was introduced in the twentieth century. Sacraments of penance were associated especially with the Easter time. Numerous representants of the congregation confessed and received the Holy Communion once a year. More frequent confession and repeated receiving of the Holy Communion have become more and more popular in the several past decades.
Źródło:
Prawo Kanoniczne; 2006, 49, 1-2; 31-66
2353-8104
Pojawia się w:
Prawo Kanoniczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Wyświetlanie 1-10 z 37

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