Informacja

Drogi użytkowniku, aplikacja do prawidłowego działania wymaga obsługi JavaScript. Proszę włącz obsługę JavaScript w Twojej przeglądarce.

English (EN)·Polski (PL)·Yкраїнський (UK)
Przejdź do strony domowej biblioteki Centralna Biblioteka Wojskowa Link otwiera się w nowym oknie Logo biblioteki Prolib Integro - strona głównaCentralna Biblioteka Wojskowa

Wyszukujesz frazę "Jemielity, Witold" wg kryterium: Autor

  Lista filtrów
Wyrównaj
Wyświetlanie 1-15 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:
Budownictwo kościelne w Królestwie Polskim
Autorzy:
Jemielity, Witold
Powiązania:
https://bibliotekanauki.pl/articles/662560.pdf
Data publikacji:
1996
Wydawca:
Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Opis:
The administrative regulations concerning the church erections should be divided into two groups = from the year 1817 and 1863. The first group was initiated with the provision of Alexander the First’s in 6/18.03.1817. Supplemented with the governor’s decision in 3.01.1818. The resolution of Alexander the First’s in 25.12.1823/6.01.1824, the regulations of the government, religion and public education board in 8.01.1829 and the decision of the governor’s in 8/20.10.1837. The latter group of regulations was introduced by Alexander the Second with the ucase dated from 8/20.01.1863. The Tsar’s order was supported by the Administrative Board of the Kingdom in 15/27.03.1863 and it sanctioned the instructions of church and other parish erections in 5/17.03.1863. Church administrations were allowed to spend 300 roubles. It was much more than the sum of the 7,50 roubles they had been allowed before. And the governors’ administrations had at their disposal 3000 roubles instead of 300, which had been available up till then. Decisions on church erections and renovations were made by Governor’s board which allowed to collect church money from a bank. The civil authorities, however decided if there was a need to build and renev churches, parishes, cementaries. They supervised the estate work and controled the expenses. The government also let set the oadside crosses, provate chapels and graves. The church authorities could only advise ahere and how to build until the end of the century, when they got a lot more influence. The Government Board in parishes was represented by church boards which consisted of a few civilians. After 1863 all parishioners voted for the obligatory subscriptions which became essential funds for the church building. Parish funds were reguralily replenisted by: collectors, fees for a grave place at a cementary, private donations and the fourth parts of parish administrators’ properties. In the first half of the century church erections were not conducted satisfactorily efficiently. The whole situation changed for better on the turn of the century. A great number of the brick churches, public chapels and presbyteries were built then.
Źródło:
Prawo Kanoniczne; 1996, 39, 1-2; 95-135
2353-8104
Pojawia się w:
Prawo Kanoniczne
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
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:
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:
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
Wyświetlanie 1-15 z 37

Ta witryna wykorzystuje pliki cookies do przechowywania informacji na Twoim komputerze. Pliki cookies stosujemy w celu świadczenia usług na najwyższym poziomie, w tym w sposób dostosowany do indywidualnych potrzeb. Korzystanie z witryny bez zmiany ustawień dotyczących cookies oznacza, że będą one zamieszczane w Twoim komputerze. W każdym momencie możesz dokonać zmiany ustawień dotyczących cookies