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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
Tytuł:
Ubodzy w diecezji augustowskiej czyli sejneńskiej
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/661683.pdf
Data publikacji:
2003
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Opis:
Each parish had to provide maintenance to all the poor living on that area. Some of them used to live by the church in the parish houses called hospitals while others lived in villages. Few hospitals used the money put down to their bank accounts by the rich, the others were supported thanks to the alms of the parishioners and help of the parish-priest. Residents of hospitals cleaned the church, rang the bell for church, served during the mess or helped on the farm. Other poor people were called beggers. The parish-priest kept a record of beggers, issued certificates qualifying them to alms on the area of his parish, encouraged his parishioners to generosity. Civil authorities often criticized the quantity of beggers, idlers and wanderers. They tried to find any solution even by sending such people to the army or by forcing them to work. They mainly stressed that that was the duty of the parish. After the January Uprising communes got self-governed powers and since then they took care of the poor. On the turn of the century charity organizations came into being.
Źródło:
Prawo Kanoniczne; 2003, 46, 1-2; 167-191
2353-8104
Pojawia się w:
Prawo Kanoniczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Rezydencja duchownych w Królestwie Polskim
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/661717.pdf
Data publikacji:
2001
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Opis:
Church Life in the Congress Kingdom of Poland was subordinated to the Government. As it concerns two periods could be destinguished; till the year 1864 and after the January Uprise. During the first period only the Rector could allow the vicar to leave the parish for a short time, while the Dean could allow both of them to leave the parish for not longer than two weeks. Only the Bishop could allow them to leave the parish for a longer period. After the January Uprise the Rector and the Vicar could move freely only on the area of their own parish, the Dean in his own decanate, while the Bishop in the whole Diocese. Any time they wanted to leave they had to get the permission from the chief of the district or a governor. However, there were special restrictions as concerns going to Warsaw or abroad. Tsar Alexander I on the base of the decree issued on 6 - 18th March 1817 consigned custody and attendance of Roman - Catholic clergymen to one of the state committees. It issued a great mant decrees as concerns the above mentioned subject. The said decrees were sent to parishes sometimes adding their own comments. The Government was more interested in political matters than in those connected with church. It was not as bad as it might have resulted from the civil regulations.
Źródło:
Prawo Kanoniczne; 2001, 44, 3-4; 185-205
2353-8104
Pojawia się w:
Prawo Kanoniczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Posty kościelne w XIX wieku : diecezja Augustowska czyli Sejneńska
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/661872.pdf
Data publikacji:
1999
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Opis:
Nel XIX secolo erano in vigore le prescrizioni riguardanti il digiuno, definite dopo il Concilio di Treto. In Quaresima i fedeli rinunciavano di mangiare la carne. Nal caso di una malattia oppure per un valido motivo essi ricorrevano ad una dispensa. Da essa pero, vevivano esclusi i quattro giorni della prima settimana, tutta la Settimana Santa nonche mercoledi, venerdi e sabato. Piu frequentemente permettevano di consumare i latticidi ed uova. Nell’Avvento le prescrizioni erano piu moderate. Vi era anche 1’astinenza dal mangiare la carne anche in tutti i sabati dell’anno. Verso la fine dei secolo, Roma autorizzava i vescovi del Regno Polacco ad una graduate abolizione dei digiuno nei sabati. Mantenevano pero esso nelle vigilie prima delle feste principali, nelle cosidette „giornate della croce” e „giornate trimestrali”. Sembra che i fedeli si tenevano precisamente alla legge ecclesiale. Alla dispensa ricorrevano piuttosto le persone dagli alti stati sociali. Essi si rivollgevano al Vescovo personalmente, oppure venivano dispensati dal proprio parroco sulla base del permesso del suo sueriore. Possiamo costatare che nel periodo del secolo, le leggi riguardanti il digiuno venivano moderate. Un cambio fondamentale porto il Codice dei Dritto Canonico del 1917. Ma anche allora le nuove leggi venivano introdotte gradualmente.
Źródło:
Prawo Kanoniczne; 1999, 42, 3-4; 215-231
2353-8104
Pojawia się w:
Prawo Kanoniczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Uposażenie i obowiązki wikariuszy w diecezji augustowskiej czyli sejneńskiej
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/661936.pdf
Data publikacji:
2001
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Opis:
La diocesi Augustów cioè Sejny esisteva nei anni 1818 -1 9 2 5 . E’ nata delle diocesi prima della spartizione della Polonia, Luck, Płock, Wilno e Zmudz. E rappresentativa per le diocesi vicine di Polonia et in Lituania. Nelle parecchie parrocchie i parroci avevano i coadiutori. I vescovi regolavano Ia loro convivenza ed essi stessi dai contratti. Gli alunni prima delle ordinazioni ricevevano il titolo canonico per una précisa parrrocchia. I contratti erano quasi uguali, precisavano il salario, le altre redditi e si obbligava il giovane prete di aiutare in parrocchia. I coadiutori più vecchi come più utili facevano esigenze. Nei contratti precisamente definivano i loro diritti e gli obblighi. Quando aiutavano ai parroci anziani о ammalati prendevano più incarico e ricevevano il salario più altro. Dappertutto avevano garantito la tavola con il parroco e l’abitazione con combustibile, bucato e servizio. Lo stipendio delle messe e fedeli lasciavano direttamente ad ogni sacerdote. Tra i coadiutori parrocchiali si distingueva cosi detti i sostituti, quando il parroco risedeva lontano dalla parrocchia e gli amministratori - quando il parroco era presente, ma totalmente incapace di lavorare. Con i doveri cresceva anche il salario dei vice parroci.
Źródło:
Prawo Kanoniczne; 2001, 44, 1-2; 141-160
2353-8104
Pojawia się w:
Prawo Kanoniczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Język rosyjski w instytucjach kościelnych po powstaniu styczniowym
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/661960.pdf
Data publikacji:
1999
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Opis:
Dopo la caduta dell’insurrezione di gennaio l’amministrazione dello zar realiza il piano di unifficazione del Regno di Polonia all’lmpero Russo. Tutte le carice maggiori nell’amministrazione furono coperte dai russi, negli uffici di tutti i livelli fu introdotta la lingua russa. A questi procedimenti furono sottoposte anche le istituzioni ecclesiastiche. Dall’inizio del 1868 i paroci furono obbligati di scrivere gli atti della nascita, del matrimonio e dei decessi in lingua russa. Nell’anno succesivo fu imposto ad essi l’uso del russo nella corrispondenza con le autorita civili. A partire dal 1894 l’obbligo del uso di lingua russa fu esteso su tutti gli scritti ufFiciali emmessi dal clero e riguardanti i cattolici nel Regno di Polonia. Tranne il russo amettevano soltanto il latino. A cavallo dei due secoli il russo divento linguaufficiale dell’amministrazione ecclesiastica. Fu introdotto nei atti delle visitazioni dei vescovi e dei decani, nei protocolli dei cambio del parrocco, negli annuali diocesani, negli avvisi del concistors ai parroci. Nonostante tutto cio la lingua russa non fu mai inrodotta nelle funzioni liturgiche nelle chiese. Qui dominava il latino e il polacco.
Źródło:
Prawo Kanoniczne; 1999, 42, 1-2; 209-224
2353-8104
Pojawia się w:
Prawo Kanoniczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Punkty katechetyczne w diecezji łomżyńskiej po 1945 r.
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/662333.pdf
Data publikacji:
2004
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Opis:
Before the war religion was an obligatory subject in primary and secondary schools. Just after the year 1945 it was the same, however, soon the State authorities started to open sucular schools. In the year 1951 lessons of religion were withdrawn nearly from all schools. At that time, priests started to teach children and young people in churches, chapels and in private houses. In the year 1956 lessons of religion came back to schools, however not for a long time. And again quick withdraw al of this subject was by making parents write declarations striking their children off the list of willing to learn religion and by depriving clergymen of qualifications to teach. Till the year 1961 lessons of religion were withdrawn from schools on motion of educational authorities measures and such situation was for the next thirty years. In that time, again, private lessons of religion were organized in churches, chapels and in private houses in villages. Educational authorities demanded submitting reports from so called catechetic points from Parish-Priests, however the Bishops definitely forbade them to do it. In the 70’s the State authorities abandoned the application of strict regulations in that case. Catechetic points survived till the year 1990.
Źródło:
Prawo Kanoniczne; 2004, 47, 3-4; 147-191
2353-8104
Pojawia się w:
Prawo Kanoniczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Przysięga władcom Królestwa Polskiego z udziałem duchowieństwa katolickiego
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/662388.pdf
Data publikacji:
2002
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Opis:
There has been close relationship of the church institutions with the state ones. People prayed in churches on behalf of the current ruler of the country, especially on his birthdays, name days and anniversary of coming to the throne. However, the most significant, according to the law, was the oath taken by all the subjects together with the members of the tsar family. There were two kinds of oaths taken by tha subjects: one taken immediately after the coming to the throne of the tsar and the other, taken just before taking over state offices or for the soldiers who have just joined up the army. There existed detailed regulations as regards who, when and in what way had to fulfill it. The contens of the oath to the specific ruler was quite similar, however, after January Uprising the distinct features of the Congress Kingdom and Tsar Russia started to disappear. In the first half of the century the oath was taken in Polish, while in Augustów Guernica it was also taken in Lithuanian. In the second half of the century the people who spoke Russian took the oath in that language, as far as it concerned civil offices, however in churches it was taken in a local language. It concerned people who have just joined up the army, were appointed to the post mayor, chief of the group of villages, guards of the forests and others. The oaths were taken by the clergymen even if they took place not in the church. Immediately after the November and January Uprisings again the loyalty towards the king and tsar was expressed.
Źródło:
Prawo Kanoniczne; 2002, 45, 3-4; 211-242
2353-8104
Pojawia się w:
Prawo Kanoniczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Sytuacja Kościoła katolickiego w Królestwie Polskim po Rewolucji 1905 r.
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/662452.pdf
Data publikacji:
2005
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Opis:
Three periods could be observed in the Congress Kingdom of Poland considerable political freedom until November uprising, severe restrictions for the citizens after 1831, and unification with the Russian Empire after January uprising. During each of these periods the Catholic Church experienced new situation, however the second half of the century happened to be the hardest. 1905 was the turning-point in tsar’s policy in which political situation in the country had considerable contribution. The government made two important concessions: both languages Russian and Polish could be used as official ones, and, on 17/30 of April the so called tolerant ukase was issued that concerned religious matters. The Catholic Church in the Congress Kingdom of Poland gained more freedom. The Author of the following work showed this in the separate fields of work connected with ministering to a parish such as: keeping files of records, priests’ dwellings, appointing and moving priests, bishop’s inspections, church processions, parish indulgences, change of the parish boundaries, church building, retreats and Congregations of the clergy, the Pope’s jubilee, contacts with Rome, convents, Greek Catholics, wayside crosses, Russian language in church institutions, religion lessons at schools, voting to the Russian Parliament, the tsar and social matters. The Author has been dealing with the problem of Church history in the Congress Kingdom of Poland for many years. The present work summarizes the settlements the author has obtained hitherto and especially pays attention to changes that occurred after the year 1905.
Źródło:
Prawo Kanoniczne; 2005, 48, 1-2; 157-184
2353-8104
Pojawia się w:
Prawo Kanoniczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Strój duchownych w Królestwie Polskim
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/662676.pdf
Data publikacji:
1997
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Opis:
Le gouvernement et les évêques en Pologne du Congrès rappelaient le clergé à porter l’habit proprement ecclésiastique. Les prêtres, d’une part les guides spirituels, d ’autre part en partie les fonctionnaires d’état, devaient aussi par leur habit inspirer le respect aux gens, et en ce qui concerne la spiritualité sacerdotale, les prêtres par cela s’assuraient sur leur vocation. Ceux qui sont entrés au séminaire, des premiers mois mettaient l’habit différent. On distinguait l’habit liturgique et celui qui était utilisé a la maison et en voyage. La premier était la soutane noire, longue, boutonnée dans le sens de la longueur, avec le collet au cou. Le prêtre habillé en soutane disait la messe, administrait des sacraments et exercait fonctions officielles. Outre cela, les prêtres mettaient les redingotes. Ils portaient le chapeau ou la casquette - moins officielement - le calot. Si les prêtres s’écartaient du principe en ce qui concerne l’habit, le gouvernement et les évêques faisaient des remontrances. Cela arrivait plus souvent dans la première moitié du XIX siècle. Les religieux qui exercaient leurs fonctions dans les paroisses portaient l’habit selon leurs régles, mais après la sécularisation, ils mettaient la soutane ou la redingote. Au début du XX siècle les redingotes ont disparu, „L’habit court” - popularisé des dernières années est lié, pour ainsi dire, a la redingote. Les soutanes étaient d’une façon différente, qu’aujourd’hui (celles d’aujourd’hui sont de façon italiennes). On voit cela en vieilles photos. Autrefois l’Eglise attachait l’importance plus grande a l’habit du clergé comme du signe de différent état sociale.
Źródło:
Prawo Kanoniczne; 1997, 40, 1-2; 219-231
2353-8104
Pojawia się w:
Prawo Kanoniczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Organizacje katolickie w parafiach dekanatu ostrołęckiego 1925-1939
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/2107165.pdf
Data publikacji:
2008-12-15
Wydawca:
Ostrołęckie Towarzystwo Naukowe
Opis:
His article of the information of Catholic organizations activities in Ostroleka deanery. The censorship includes time from 1925 – the beginning of Lomzynka diocese to 1939 – the outbreak of World War II. The materials are based on the documents which are situated in the Diocese Archives in Lomza. Among numerous organizations there are: The Rosary Fraternity, The Associations o9f Rosary Members (The Living Rosary), The 3rd Franciscan Order, The Associations of Polish Young People and the other Catholic Associations. The author makes a reference to secular customs the also discusses some ed- ucational problems and mentions about reading the press, not only Catholic.
Źródło:
Zeszyty Naukowe Ostrołęckiego Towarzystwa Naukowego; 2008, Zeszyt, XXII; 43-64
0860-9608
Pojawia się w:
Zeszyty Naukowe Ostrołęckiego Towarzystwa Naukowego
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Kurrendy w Królestwie Polskim
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/660411.pdf
Data publikacji:
1996
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Źródło:
Prawo Kanoniczne; 1996, 39, 3-4; 237-242
2353-8104
Pojawia się w:
Prawo Kanoniczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Dziesięciny kościelne w Królestwie Polskim
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/660527.pdf
Data publikacji:
1997
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Opis:
II 6/18 marzo 1817 lo zar di Russia e re di Polonia Alessandro I firmo il documento che fece il cambiamento dalla decima direttiva alla decima granaria e monetaria. Lo fece per dare fine ai contrasti tra i proprietari terrien e il clero. II13/25 giugno 1817 il re completo le leggi sulla decima dai beni dell’erario e dai contadini. Nel nome di Alessandro I alcuni dei suoi articoli furono precisati quattro volte dai govematore Zajączek e due volte dai Consiglio Amministrativo del Regno. Durante il cambiamento della decima direttiva furono presenti i rappresentanti dei voivoda e del vescovo, chiamati commissari. Loro furono approvati dalla Commissione del Governo per le religioni e l’istruzione pubblica. Nelle trattative volontarie partecipava solamente il decano del luogo. II parroco del luogo e i commissari firmavano l’accordo, il vescovo dava l’opinione sull’utilità per la parrocchia, la commissione del voivodato mandava i documenti a Varsavia per l’approvazione dell’acordo fatto. Nel calcolo tutti i tipi del grano si cambiava in moggi di segale, e questi spesso si cambiava in denato. Dopo 25 anni si tornava a moggi di segale, con la possibilita di ricalcolare in denaro. II governo garantiva l’accordo di questo genere, costringeva i debitori all’adempimento degli accordi. Usava dei mezzi amministrativi come nei casi degli arretrati delle tasse da pagare allo Stato. In modo indiretto il govemo approfittava di questo, perché i parroci pagavano delle tasse dalle decime ricevute. Il 14/26 dicembre 1865 fu proclamato il decreto sul clero cattolico romano. II Governo dello zar statalizzo i beni della Chiesa e abrogo le decime obbligatorie. I parroci cercavano di mantenere le vecchie usanze. Le autorità civili erano sensibili a tutti i segni di influsso di questo genere. Alcuni parrocchiani ancora per un lungo tempo portavano ai loro parroci dei cereali in covoni о in grano, su modello della decima di prima.
Źródło:
Prawo Kanoniczne; 1997, 40, 3-4; 239-262
2353-8104
Pojawia się w:
Prawo Kanoniczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Wyświetlanie 1-25 z 37

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