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    Wyświetlanie 1-7 z 7
    Tytuł:
    Działalność Zgromadzenia Sióstr Miłosierdzia Wincentego à Paulo na ziemiach polskich w XIX wieku
    Activity of the Company of the Daughters of Charity of Saint Vincent de Paul in Polish lands in the 19th century
    Autorzy:
    Puszka, Alicja
    Wojciechowski, Leszek
    Ryba, Mieczysław
    Powiązania:
    https://bibliotekanauki.pl/chapters/23954194.pdf
    Data publikacji:
    2017-10-31
    Wydawca:
    Archiwum Główne Akt Dawnych
    Tematy:
    Siostry Miłosierdzia
    Wincenty a Paulo
    Kościół katolicki
    żeńskie zgromadzenia zakonne
    Opis:
    Zgromadzenie Sióstr Miłosierdzia św. Wincentego a Paulo zostało założone we Francji w 1633 r. przez przyszłych świętych, ks. Wincentego a Paulo i Ludwikę de Marillac. Najważniejszym zadaniem nowego zakonu była praca na rzecz ubogich i chorych. Siostry pomagały chorym, rannym dzieciom, sierotom, opuszczonym osobom starszym i niepełnosprawnym. W 1652 roku Siostry Miłosierdzia rozpoczęły działalność w Rzeczypospolitej Polskiej, sprowadzone przez Marię Gonzagę, żonę króla Jana Kazimierza. Królowa założyła fundację dla Sióstr Miłosierdzia przy ulicy Tamka w Warszawie, gdzie w 1658 r. siostry ustanowiły siedzibę domu generalnego. Przy Instytucie św. Kazimierza Jagiellończyka utworzono szpital i sierociniec dla dziewcząt. Działalność Sióstr stopniowo się rozwijała. Pod koniec XVIII w. prowadziły 34 szpitale, często powiązane z innymi dziełami charytatywnymi (szkoły, domy dziecka, w tym dla małych dzieci, przytułki, domy dla dziewcząt, internaty, przytułki, noclegownie dla bezdomnych, kawiarnie). Rozbiory Rzeczypospolitej oraz wojny napoleońskie przyniosły represje. Prowincję Sióstr Miłosierdzia podzielono na trzy części, z których pierwszą była prowincja macierzysta warszawska. W 1783 r. utworzono województwo małopolskie obejmujące obszar zaboru austriackiego z siedzibą we Lwowie. W 1859 r. dom generalny przeniesiono do Krakowa i zmieniono jego nazwę na „województwo krakowskie”. Początki prowincji litewskiej, z jej domem centralnym w Wilnie, sięgają lat 1797–1800. Po okresie represji został zamknięty w 1867 r. przez władze carskie. Trzecią prowincją, powstałą w 1850 r. na bazie prowincji warszawskiej, była prowincja poznańska z domem generalnym w Poznaniu. W 1863 r. siedzibę centrali tej prowincji przeniesiono do Chełmna nad Wisłą i odtąd nosi ona nazwę prowincji chełmińskiej. W 1914 r. Siostry Miłosierdzia prowadziły łącznie 115 szpitali (60 w województwie warszawskim, 37 w województwie krakowskim i 18 w województwie chełmińskim) oraz kilka innych instytucji charytatywnych i instytucje edukacyjne. Działalność Sióstr Miłosierdzia była niezwykle ważna w czasach niewoli narodowej.
    The Company of the Daughters of Charity of Saint Vincent de Paul was created in France in 1633 by the future saints, Father Vincent de Paul and Louise de Marillac. The major task of the new order was to work for the good of the poor and the sick. The sisters helped sick people, wounded children, orphans, abandoned old people and the disabled. In 1652, the Daughters of Charity commenced activity in the Republic of Poland, having been brought by Marie Gonzaga, wife to King John Casimir. The queen established a foundation for the Daughters of Charity in Tamka Street in Warsaw, where in 1658 the sisters set up the seat of the general house. A hospital and an orphanage for girls were also established at the St. Casimir Jagiellon Institute. The Sisters’ activity was gradually developing. At the end of the 18th century they ran 34 hospitals, frequently connected with other charitable works (schools, orphanages, including for little children, almshouses, houses for fallen girls, boarding houses, workhouses, night shelters for the homeless, beaneries). The partitions of the Republic of Poland and the Napoleonic Wars brought about repressions and the province of the Daughters of Charity was divided into three, the first being the Warsaw mother province. In 1783 the Lesser Poland province was established which comprised the area of the Austrian partition with the seat in L’viv. In 1859 the general house was moved to Cracow and its name was changed to “Cracow province”. The beginnings of the Lithuanian province, with its central house in Vilnius, date back to 1797–1800. After a period of repressions, it was eventually closed down in 1867 by tsarist authorities. The third province, established in 1850 based on Warsaw province, was the Poznań province with its general house in Poznań. In 1863 the central house of that province was moved to Chełmno on the Vistula river and since then it has been called the Chełmno province. Assuming, that the outbreak of World War I marks the end of the 19th century, in 1914 the Daughters of Charity ran a total of 115 hospitals (60 in Warsaw province, 37 in Cracow province and 18 in Chełmno province) and several other charitable and educational institutions. The activity of the Daughters of Charity was extremely important in the times of national bondage.
    Źródło:
    Rola Kościoła w dziejach Polski. Kościoły w Rzeczypospolitej; 214-234
    9788394837433
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Sodalicje mariańskie uczniów szkół średnich Krakowa w XIX wieku i w okresie II Rzeczpospolitej
    Sodalities of Our Lady of Krakow Secondary School Pupils in the 19th Century and in the Period of the Second Republic of Poland
    Autorzy:
    Puszka, Alicja
    Powiązania:
    https://bibliotekanauki.pl/articles/1944816.pdf
    Data publikacji:
    2009
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    Sodalicja Mariańska
    jezuici
    wychowanie młodzieży
    kult Najświętszej Marii Panny
    Sodality of Our Lady
    Jesuits
    education of the youth
    cult of Our Lady
    Opis:
    The Sodality of Our Lady is a Catholic religious association for young people formed in the Jesuit College in Rome in 1563 by Father J. Leunis. The ablest and most devout boys joined the Sodality in order to spread the cult of the Mother of God. The popes provided care for the actively developing Sodality movement because of the great influence Sodalities of Our Lady had on religious education of young people. Jesuits established Sodality congregations of pupils at colleges in all Catholic countries, forming an international elite organization of lay Catholics. Sodalities throve and they spread to all the estates in the 17th and the first half of the 18th century. Not only school pupils belonged to it, but so did the popes, kings, the gentry, clergy, townspeople, craftsmen, military men and servants. The supreme aim of the Sodality was to live according to the motto “Per Mariam ad Jesum”. The development of the Sodality was halted by the dissolution of the Jesuit Order. In the middle of the 19th century the pronouncement of the dogma about the Immaculate Conception of the Holy Virgin made by Pope Pious IX opened a new era of the cult and a new period in the history of the Sodality. The first Sodality congregation of school pupils in Poland was established in Braniewo in 1571. At the end of the 18th century, before the dissolution of the Jesuit Order, in the lands of Poland there were 66 colleges, seminaries and convicts, and there was always at least one congregation affiliated to each of the schools. At the end of the 19th century school Sodalities were revived in Galicia: in Tarnopol, Chyrow, Tarnów and in Krakow in the secondary school for girls run by the Ursulines. A dynamic development of Sodality associations of secondary school pupils started after Poland regained independence in 1918. The center of the Sodality movement for all the estates was Krakow. The movement gained strong foundations in the two powerful Sodality associations of secondary schools pupils – boys' and girls' ones. Rev. Józef Winkowski organized the Sodality for boys and Rev. Józef Chrząszcz – for girls. Sodalities published their own magazines, organized conventions, pilgrimages to Jasna Góra, and ran charity organizations. At the end of the 1930s nearly 17 thousand secondary school pupils all over Poland belonged to school Sodalities. At the end of the time of the Second Republic of Poland the greatest number of school Sodalities worked in Krakow. There were 11 boys' Sodalities in secondary schools run by the state and one in a private school run by the Piarist Order, and 11 girls' Sodalities in state and private schools. The Sodality of Our Lady contributed to the religious revival in Poland. Development of this organization was stopped by World War II. After the war, in the years 1945-49 the Sodality of Our Lady resumed work in many centers. The liquidation of Church organizations in 1949 stopped its work, and its members were persecuted by the Communist authorities.
    Źródło:
    Roczniki Humanistyczne; 2009, 57, 2; 121-158
    0035-7707
    Pojawia się w:
    Roczniki Humanistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Sodalities of our Lady Existing in Kraków Secondary Schools in the 19th Century and in the Second Polish Republic
    Autorzy:
    Puszka, Alicja
    Powiązania:
    https://bibliotekanauki.pl/articles/1807020.pdf
    Data publikacji:
    2019-10-23
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    Sodality of Our Lady; Jesuits; education of the youth; cult of Our Lady
    Opis:
    The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 57 (2009), issue 2. The Sodality of Our Lady is a Catholic religious association for young people founded in the Jesuit College in Rome in 1563 by Fr Jan Leunis. The most gifted and devout boys joined the Sodality in order to spread the cult of the Mother of God. Popes provided care for the vibrantly developing movement because of the great influence Sodalities of Our Lady had on the religious formation of young people. Jesuits established Marian congregations of students attending colleges in all Catholic countries, forming an international elite organization of lay Catholics. Sodalities thrived and they spread to all social estates in the 17th and the first half of the 18th century. Not only did school students belong to it, but also popes, kings, the gentry, clergy, townsfolk, craftsmen, military men and servants. The chief objective of the Sodality was to live by the motto “Per Mariam ad Jesum.” The development of the Sodality was halted by the dissolution of the Jesuit Order. In the middle of the 19th century the pronouncement of the dogma of the Immaculate Conception of the Holy Virgin, made by Pope Pious IX, opened a new era of the cult and a new period in the history of the Sodality. In Poland, the first Marian congregation of school students was established in Braniewo in 1571. At the end of the 18th century, before the dissolution of the Jesuit Order, in Poland there were 66 colleges, seminaries and monastery schools, and there was always at least one congregation affiliated to each of the schools. At the end of the 19th century, school sodalities were revived in Galicia, i.e. in Tarnopol, Chyrów, Tarnów, and in a girls’ secondary school run by the Ursulines in Kraków. A dynamic development of Marian congregations of school students started after Poland regained independence in 1918. The centre of the sodalitarian movement for all the estates was Kraków. The movement gained solid foundations in the two powerful sodality unions of both secondary school boys and girls. Father Józef Winkowski established a sodality for boys, and Fr Józef Chrząszcz one for girls. Sodalities published their own magazines, organized conventions, pilgrimages to Jasna Góra (Częstochowa, Poland), and ran charity organizations. In the late 1930s, nearly seventeen thousand students of secondary schools throughout the country were members of school sodalities. At the dawn of the Second Polish Republic, the greatest number of school sodalities operated in Kraków. There were 11 boys’ sodalities in secondary state schools and one in a private school run by the Piarist Order, and 11 girls’ sodalities in state and private schools. The Sodality of Our Lady contributed to the religious revival in Poland. The development of this organization was halted by World War II. After the war, in the years 1945–1949, the operation of the Sodality of Our Lady was resumed in many centres. The liquidation of church organizations in 1949 stopped its work for good, and its members came to be persecuted by the Communist regime.
    Źródło:
    Roczniki Humanistyczne; 2018, 66, 2 Selected Papers in English; 119-156
    0035-7707
    Pojawia się w:
    Roczniki Humanistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Ubiory szlachty powiatu lubelskiego w drugiej połowie XVII i w XVIII wieku w świetle inwentarzy pośmiertnych z lat 1663-1778
    The Nobleman’s Garments from the Lublin Administrative District in the Second Half of the 17th Century and in the 18th Century in the Light of Postmortem Invoice of the Years 1663-1778
    Autorzy:
    Puszka, Alicja
    Powiązania:
    https://bibliotekanauki.pl/articles/2121922.pdf
    Data publikacji:
    1992
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    The paper is devoted to the nobleman’s garments worn in the Lublin district in the years 1663-1778 on the basis of an analysis of postmortem invoices. 287 male invoices and 50 female invoices from the period have been preserved. As far as clothes are concerned two influences, eastern and western, have collided in Poland. From the 15th century on people turned to the East for male fashion. It was typical of the Polish garments to contain a long joupane which played the role of a bottom robe, appearing in 91 per cent on the invoice under analysis. They were made mainly of such materials as: satin, silk and in colours: blue, red, rarely green, white, and black. On the joupane were put long robes with characteristic cut sleeves, the so-called reverses. The latter reached below the knee and were characterized by Polish fashion. They are mentioned in 96,2 per cent of invoices. They were most often made of materials in colours: red, black, green and blue. As to the varieties of the colours red and blue, they were reserved only for the nobility. Crimson signified a red nobleman’s robe. Very often the nobleman himself was called a crimson. The value of those garments was enhanced by gold or silver buttons, often embroidered with precious stones. The joupanes and long robes were bound with silk belts. Such a garment was of the Turkish origin. In the nobleman’s mind, however, it was a Polish garment, which corresponded to the ideology of old-Polish character. In the female garment, on the other hand, one notices a greater influence of the western patterns. From the mid-17th century and throughout the entire 18th century the garments made after the French fashion were favoured by Polish women. There were sacques, mantas, and joujmantas. As for outer garments there were traditional long robes and woman’s tunics, made after man’s fashion, lined with precious furs. In thefinishing details of robes and hats there dominated western, especially French, fashion.
    Źródło:
    Roczniki Humanistyczne; 1992, 39-40, 2; 63-80
    0035-7707
    Pojawia się w:
    Roczniki Humanistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Wpływ systemu wychowawczego św. Jana Bosko na działalność opiekuńczo-wychowawczą zgromadzeń zakonnych w Polsce
    Autorzy:
    Puszka, Alicja
    Powiązania:
    https://bibliotekanauki.pl/articles/606677.pdf
    Data publikacji:
    2016
    Wydawca:
    Uniwersytet Marii Curie-Skłodowskiej. Wydawnictwo Uniwersytetu Marii Curie-Skłodowskiej
    Tematy:
    Salesians, preventive system, religious orders, care, Christian education, orphanhood and abandonment
    salezjanie, system prewencyjny, zakony, opieka, wychowanie chrześcijańskie, sieroctwo i opuszczenie
    Opis:
    The priest Saint Jan Bosco (1815–1888) was an eminent educator of the youth and the creator of an original educational system called a preventive one. John Bosco established a new congregation of Salesian brothers who took care of and educated the former juvenile prisoners as well as abandoned and orphaned boys from the neighbourhood of Turin. He entrusted a new congregation of Daughters of Mary Help of Christians (Salesian Sisters) with the task of taking care of poor and orphaned girls. The system was based on the principles of Christian education, on the Eucharistic life of the youth who were given wise love, friendship and goodness in the institutions and oratories. The youth attended vocational schools and workshops organized specially for them and those gave them a chance for a better life. Other religious orders concerned with educating children and youth in the Polish territories also draw from the Salesian educational models. These include Male and Female Congregations of Saint Michael the Archangel, Congregation of Sisters Shepherdesses of Divine Providence as well as lay associations within the so-called Salesian Family.
    Święty ksiądz Jan Bosko (1815–1888) był wybitnym wychowawcą młodzieży, twórcą oryginalnego systemu wychowawczego zwanego prewencyjnym (zapobiegawczym). Założył nowe zgromadzenia zakonne – salezjanów – zajmujących się opieką i wychowaniem byłych małoletnich więźniów, opuszczonych i osieroconych chłopców z okolic Turynu. W roku 1872 opiekę nad ubogimi i osieroconymi dziewczętami powierzył nowemu zgromadzeniu Córek Maryi Wspomożycielki (salezjanki). Program opieki nad podopiecznymi był oparty na zasadach wychowania chrześcijańskiego, życiu eucharystycznym wychowanków, których w zakładach i oratoriach otaczano rozumną miłością, przyjaźnią i dobrocią. Podopieczni uczęszczali do zorganizowanych dla nich szkół zawodowych i warsztatów, które w przyszłości dawały im szansę na lepsze życie. Końcem XIX wieku zakon ten został sprowadzony na ziemie polskie, gdzie prężnie się rozwijał. Z salezjańskich wzorców wychowawczych współcześnie czerpią także inne zgromadzenia zakonne zajmujące się wychowaniem dzieci i młodzieży na ziemiach polskich, tj.: Zgromadzenie św. Michała Archanioła, Zgromadzenie Sióstr św. Michała Archanioła (michalitki), Zgromadzenie Sióstr Pasterek od Opatrzności Bożej, a także stowarzyszenia świeckie działające w tzw. Rodzinie Salezjańskiej.
    Źródło:
    Lubelski Rocznik Pedagogiczny; 2016, 35, 4
    0137-6136
    Pojawia się w:
    Lubelski Rocznik Pedagogiczny
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Wychowanie chrześcijańskie i patriotyczne w szkołach państwowych Galicji w latach 1868-1914
    Christian and Patriotic Education in State Schools in Galicia in 1868-1914
    Autorzy:
    Puszka, Alicja
    Powiązania:
    https://bibliotekanauki.pl/articles/1955903.pdf
    Data publikacji:
    1999
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    A new element, connected with Poland's independence, entered the education in Galician schools in the second half of the 19th century. The autonomy in Galicia was a chance to create an enclave of Polish national life in the area of the Austrian partition. The state secondary schools included grammar schools and technical ones. Grammar schools were oriented towards humanities; in 1914 there were 56 of them, whereas there were only 14 technical schools. The state secondary schools considered contributing to religious, moral and patriotic education of their pupils an essential part of their education task. According to theoretists of national education of that time religion was an inexhaustible source of moral strength and it reinforced the national spirit. In the Habsburg monarchy Catholicism was the state religion. In the life of schools church holidays played an important role, as well as events in the life of the ruling dynasty. Each school had its own chapel in which school celebrations took place. The holy mass started and ended the school year and the pupils had a duty to receive holy sacraments three times a year. School had their tutelary saints to whom the pupils often and willingly prayed. Services were celebrated on the occasion of “His and Her Majesties'” name-days as well as of other anniversaries connected with the life of the ruling dynasty. Despite the fact that officially education was run by the state, owing to a patriotic attitude of most members of the teaching staffs in secondary schools national education existed, too. The teachers used to this end their lessons and taught history of Poland, they celebrated important historical anniversaries, eg. that of the 3rd May Constitution or of the national uprisings, the 200th anniversary of the liberation of Vienna, etc. The young people became radical. They joined the first scout teams, and then the “Strzelec” organization. Many of them, side by side with their teachers, fought in J. Piłsudski's Legions. Despite the loyal attitude to the Habsburg monarchy that was supposed to be inculcated in their minds, they were well prepared to making sacrifices and to struggle for an independent Poland.
    Źródło:
    Roczniki Humanistyczne; 1999, 47, 2; 193-214
    0035-7707
    Pojawia się w:
    Roczniki Humanistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Zarys dziejów nauczania historii Kościoła na Uniwersytecie Lwowskim w XIX wieku
    An Outline of the Teaching of the History of the Church at Lvov University in the 19th Century
    Autorzy:
    Puszka, Alicja
    Powiązania:
    https://bibliotekanauki.pl/articles/1953413.pdf
    Data publikacji:
    2006
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    Uniwersytet Lwowski
    historia Kościoła
    wydziały: Teologiczny
    Filozoficzny i Prawniczy
    Katedra Historii Kościoła
    Lvov University
    history of the Church
    Faculty of Theology
    Faculty of Philosophy
    Faculty of Law
    Department of the History of the Church
    Opis:
    In the years of 1784-1871 the university in Lvov was re-opened as a German Josephine University with the following faculties: Philosophical, Theological, Legal, and Medical. In the initial period of the 19th century the then professors did not conduct a more reliable and systematic research on the history of the Church. The history of the Church, nevertheless, was regularly lectured within the schedule of the particular faculties. The following father professors worked then: J. B. Fisinger, A. Bielecki, F. K. Zachariasiewicz, O. Krynicki, J.Delkiewicz, and others. From the 1960s onwards the university was gradually polonised, and in 1871 it became a Polish university at which the Ukrainian language had the same rights. It was only then that historians started research mainly on the period of the Middle Ages, including the origins of the Church in the world and in Poland. Works were written that discussed the organisational and political relations between the Church and the state during the first centuries. It was then that biographies of the first Polish bishops, archbishops, lives of the saints, the first papers characterising some pontificates, history of the papacy and the relations between the Polish Republic and the Vatican, together with some more reliable works on the history of the Eastern Church. At the Philosophical Faculty in the period of positivism there were the following departments: of universal history, of Austria, of Poland and modern history. The department of universal history was conducted from 1863 on by H. Zeissberg, then K. Liske. In the years of 1891-1914 it was run by R. Dembiński, who specialised in the history of the Church, studied the history of papacy and its position towards Poland. The department of the history of Austria was run from 1871 on by I. Szaraniewicz; he studied mainly the history of Russia and the Eastern Church. The history of the Church, the legal aspect of its existence and activity, remained in the field of interest of the scholars working at the Faculty of Law: E. Rittner and J. Kasznica. Their heritage was taken over in 1888 by the canon law professor W. Abraham, one of the then most eminent experts on the history of the Church at Lvov University. A separate department of the history of the Church was established at the Faculty of Theology. In this department lectures were delivered by Rev. J. Delkiewicz and Rev. E. Skrochowski. From 1895 to 1912 Rev. J. Fijałek worked in this department, an eminent historian of the Church, the author of numerous publications on the history of the Catholic and Eastern Churches, on the law and church organisation, on the Scriptures, and on the devotion to the Mother of God, and many others. Professors of Lvov University in the 19th century initiated pioneer researches on the history of the Church in Poland; many of their publications are relevant still today.
    Źródło:
    Roczniki Humanistyczne; 2006, 54, 2; 37-53
    0035-7707
    Pojawia się w:
    Roczniki Humanistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
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