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Tytuł:
Bractwo Różańcowe w Urzędowie w XVIII wieku
The Rosary Brotherhood in Urzędów in the 18th Century
Autorzy:
Surdacki, Marian
Powiązania:
https://bibliotekanauki.pl/articles/1953897.pdf
Data publikacji:
2004
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
bractwa
konfraternie
Bractwo Różańcowe
Urzędów
parafia
prebenda
prebendarz
seniorzy bractwa
beneficjum
uposażenie
Brotherhoods
confraternities
Rosary Brotherhood
parish
prebend
prebendary
seniors of brotherhood
benefice
salary
Opis:
Among the bigger and smaller social groups that have existed in the history, religious brotherhoods deserve a special attention. Their origin goes back to the Christian times. In the medieval Western Europe brotherhoods became a common phenomenon. In Poland, like in the whole Catholic Church, a specially dynamic development of brotherhoods took place only after the Trent Council. They became an important factor in the revival of the Church and they influenced the spiritual awareness of the society. They also played an important role in fighting Protestantism. Well-organized brotherhoods, often having their own altars, chapels and chaplains, realized their own public-religious aims contained in their statutes. In the 17th-18th centuries Urzędów had four religious brotherhoods. Urzędów was a crown town, established by King Władysław Jagiełło in 1405. It was the seat of the deanery of the same name, which belonged in that time to the Zawichost arch-deanery and the Cracow diocese. Three of the Urzędów brotherhoods were confraternities that were the best known and the most popular in Poland: The Literary Brotherhood, The St. Anna's Brotherhood, and The Rosary Brotherhood. Apart from them the unique St. Sebastian Brotherhood was active for a short time that did not exist anywhere else. The oldest of them was the Literary Brotherhood of Our Lady, which was established in 1489; the youngest was the Jesus and the Immaculate Mary Rosary Brotherhood. It was established in 1721 and accepted in 1726. It was founded by noblemen, Krzysztof Węgliński and Benedykt Węgliński. The two men also had the right of patronage over the brotherhood. By virtue of the foundation and erection the brotherhood had its own benefice (rosary prebend), chapel with a fraternal altar in it, and its own prebendary. In his account of 1781 the inspector states that at the beginning the prebend had its own chapel adjacent to the parish church, but after the church had been burned down in 1755, and another one was built, the chapel was situated in one of the aisles. The confraternity's main aim was to propagate the cult and glory of Our Lady as well as promoting and practicing the rosary services that were headed by an appointed priest who did the religious service in the brotherhood. The prebendaries were chosen and presented by the founders. The successive prebendaries in Urzędów were: Rev. Paweł Smoleński, Rev. Krakowiecki, Rev. Błażej Pezielski, Rev. Franciszek Szymański, Rev. Adrian Pawełecki. The last prebendary in the 18th century was Rev. Szymon (Mateusz) Tymiński. The successors of the confraternity founders had the right of presentation. Brotherhoods, especially the bigger ones, had their own administrations. They were headed by the seniors who were obliged to see to the whole of their activities. Also the brotherhood scribe was an important person, as he entered the names of new members of the brotherhood in a special register; he also collected and noted down the membership fees. In the Urzędów Rosary Brotherhood most of the mentioned functions and tasks were performed by two trusted members, usually representatives of the municipal authorities, and, as a rule, wealthy people, called “provisories” or “seniors”. The religious associations' activities were always based on bigger or smaller financial foundations. Of the Urzędów ones the Rosary Brotherhood had decidedly the most financial resources. Its wealth resulted from the benefice guaranteed by the founders and collators. Besides the property belonging to the brotherhood itself, their prebendary had his own, ample salary. Both the prebendary and the brotherhood itself had estates, bequeathed sums of money on the estates belonging to the Urzędów townspeople, and revenues coming from collections, contributions and alms from the parishioners. The fall of brotherhoods came in the period of a full bloom of the Enlightenment in Europe and the development of the so-called Catholic Enlightenment. In the period immediately preceding the final fall of Poland in 1795 all brotherhoods active there were doomed to wretched existence and slowly they ended their life in the initial phase of the occupation of the Polish lands by the three invaders. In 1801 only the Rosary Brotherhood still worked at the Urzędów church, while the remaining ones stopped their activities, and their benefices were given to the parish after the fire of the parish church in 1755. The other sources of income and charity bequests were assigned for building a new church. The Rosary Brotherhood continued its work after Poland lost sovereignty, through most of the 19th century. However, the political and social conditions in which it had to work was completely new; also the situation in which the Polish Church found itself was completely different from the previous one.
Źródło:
Roczniki Humanistyczne; 2004, 52, 2; 25-55
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Ustrój polskich szpitali potrydenckich
Die Verwaltung der polnischen Spitäler in nachtridentischer Zeit
Autorzy:
Surdacki, Marian
Powiązania:
https://bibliotekanauki.pl/articles/1955128.pdf
Data publikacji:
2000
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
Bei der Behandlung des in der Literatur bisher sehr kontrovers beleuchteten Problems der Verwaltung der Spitäler in nachtridentinischer Zeit muß die große Heterogenität der einzelnen Spitäler in der Adelsrepublik unterstrichen werden, für die sehr unterschiedliche lokalen Faktoren verantwortlich waren; außerdem war sie durch die Arten der Spitäler und den Charakter der Ortschaften bedingt, in denen sie sich befanden. Generell jedoch war das Spital im 17. und 18. Jahrhundert eine typisch kirchliche Institution. Die Kirche übte die unanfechtbare Oberhoheit darüber aus. In den Spitälern auf dem Lande, die nur selten besondere Spitalverwalter unterhielten, war der Pfarrherr der einzige für ihr Funktionieren im administrativen und pastoralen Bereich verantwortliche Vorgesetzte. In den städtischen Pfarrspitälern wurde der Pfarrer sehr oft von Spitalverwaltern vertreten, so daß nur die Armenseelsorge in seiner Kompetenz verblieb. Anders verhielt es sich in den noch im Mittelalter entstandenen Präpositurspitälern in größeren Städten, wo ein geistiger Präposit die gesamte cura animarum für die Armen ausübte, während die Verwaltungs- und wirtschaftlichen Angelegenheiten ausschließlich in der Kompetenz der von den Stadtämtern delegierten Verwalter lag.
Źródło:
Roczniki Humanistyczne; 2000, 48, 2 Special Issue; 543-560
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Dzieci porzucone w rodzinach zastępczych w Rzymie i okolicach w XVII i XVIII wieku
Abandoned Babies in Foster Families in Rome and its Vicinity in the 17-18th Centuries
Autorzy:
Surdacki, Marian
Powiązania:
https://bibliotekanauki.pl/articles/1955896.pdf
Data publikacji:
1999
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The phenomenon of abandoning unwanted babies that had been known and occurred on a large scale for ages was also extremely frequent in the area of the whole Church State. A special role in rescuing such babies and in helping them throughout their lives was played by the Holy Spirit Hospital in Rome that was founded by Pope Innocent III and run by the Order of the Holy Spirit. The model and system of fostering abandoned children was used for many ages by other charity organizations, run not only by that order. The building of the Rome hospital was planned in such a way that it guaranteed complete anonymousness to the people exposing their babies and keeping the matter in secret. The babies, who were usually brought at night or at dusk, were put into a drum mounted into the outer wall. After turning the drum, at the bell's signal, the waifs were transferred to the person on duty inside the hospital and then to the wet nurses constantly residing in the hospital. In the 17th and 18th centuries nearly 1000 babies on average were brought to the hospital every year. The phenomenon of abandoning babies was so common that the Holy Spirit Hospital was not able to secure lodgings and care or maintainance for them. Hence efforts were made to give as many foundlings as possible to women living outside the hospital to be fed and fostered. In return for this the wet nurses received regular help in money and clothes from the hospital. Women willing to act as wet nurses had to meet strict conditions laid down by the hospital. The conditions concerned their health and quality of their milk as well as their moral-ethical attitude, religious life and financial status. Because of the better weather as well as moral conditions such wet nurses were preferred who came from small villages situated mainly within several dozen kilometres from Rome. The number of children who were with their foster parents in the 18th century was about 2000. An absolute majority of waifs (over 90%) given to foster parents in small towns and villages found themselves in peasant families, whereas most families that took care of the hospital children in Rome were craftsmen's families. Abandoned babies were often used by their foster parents in an illegal way to get money. Such a behaviour of the wet nurses and their families was a large scale phenomenon throughout the 18th century. Keeping the babies' death secret in order to continue receiving help from the hospital was quite frequent. Also abandoning babies by legally married couples and taking them back from the hospital for profit reached frightening proportions. So called intermediaries' actions had the most criminal character. They were involved in trading the foundlings. The inspectors often found more than a dozen waifs illegally taken from the hospital in their homes, that also served as hiding places.
Źródło:
Roczniki Humanistyczne; 1999, 47, 2; 125-148
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Stan fizyczny i zdrowotny pensjonariuszy Szpitala Świętego Ducha w Rzymie w XVII-XVIII wieku
The State of Health of the Patients of the Holy Ghost Hospital in Rome in the 17th and 18th Centuries
Autorzy:
Surdacki, Marian
Powiązania:
https://bibliotekanauki.pl/articles/1957174.pdf
Data publikacji:
1998
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The fate of the unwanted and abandoned children, likewise of the sick, old and poor people, has since the most ancient times been always topical. It has been a touchy social, moral and ethical problem, and difficult to be solved. The widespread phenomenon of abandoning children in Rome and its vicinity decidedly affected the decision of Pope Innocent III to found in 1198 the Holy Ghost Hospital-Poor-House in Rome, being under the jurisdiction of the order of the Holy Ghost Fathers. The principal function of this hospital, from the moment of its rise onward, was to take care about the children abandoned by their mothers or families. It is worth noting that there was a high death rate among the children abandoned at the hospital. In the beginning of the 17th century it exceeded their total population by 30 per cent. Many children would die even before they arrived at the hospital, during secret labours deprived of any professional assistance. Then they would die during their long-awaited transport, lasting several days or several weeks, as well as during a long and exhausting journey to the poor-house. Then came a drastic selection as early as during the two-week stay in the hospital. The vast majority of the children were fed by wet nurses in appalling hygienic and sanitary conditions and very poor accommodation and they would not survive till the moment wet nurses appeared, ready to take up further care about them in their homes. As well as their high mortality, one of the reasons why the newly born children were abandoned were their congenital and acquired diseases and other physical handicaps. The foundlings who came to the hospital had very poor health, many defects, their bodies were covered with ulcers and wounds. They were also infected with venereal diseases. A considerable part of them were disabled children. The hospital authorities tended to give as many foundlings as possible to the women living in Rome or other places to be fed and brought up. It should be emphasized that the children given to surrogate families were in a very bad health condition. In 1705, during the visitation to the foundlings living in places outside Rome, more than fifty of them were found to be ill with serious diseases and handicaps. The most common defects were the following: unidentified handicap (storpiati), skin diseases, mycosis, itch, dwarfism, height deficiency, and ocular diseases, including partial or complete blindness. Certainly, a considerable part of diseases and physical disabilities were congenital; most of them, however, were acquired in later age, due to unfortunate accidents, e.g. knocked out eyes. Some diseases or general malaise in the children could have been due to negligence on the part of their carers. Therefore it goes without saying that various diseases present in the children entrusted to the surrogate families caused their high mortality. After a temporary, eleven- (girls) or twelve-year (boys) long stay in the homes of their wet nurses the abandoned children had to return to the poor-house. The girls coming back from their wet nurse and thenceforth called “Zittelle,” were placed in the so-called “Conservatorio,” while the boys were put in another place, in “Scuola dei Putti.” In comparison with “Zitelle del Conservatorio,” whose number in general varied from 500 to 800, the boys educated at school (as a rule 40-50 of them) with regard to their total number in the hospital were a marginal phenomenon. As regards the “Zitelle” living in “Conservatorio,” their health condition wes very unfavourable. A large number of handicaps and various diseases running among the “Zittelle” is confirmed by different sources of both the 17th and 18th centuries. For example, the percentage of the “Zittelle Invalide ed Informe” in relation to the total number in “Conservatorio” ranged in the last decade of the 18th century between 27 and 31%. In the beginning of the second half of that century 158 of the “Zittelle” out 940, that is 17% of the total number of inhabitants of the poor-house, suffered from various diseases, ailments and disability. It is worth noting the vast variety of handicaps and incurable diseases (“imperfezioni e mali incurabili”) from which the inhabitants of the poor-house suffered. There were as many as 96 cases of various complicated and chronic, most often permanent deformities, diseases and lesions. Most of them were congenital, rarely acquired. Among the physical defects usually there were the following: the absence of one eye, lameness, claudication, dwarfism, deficiency, hypogenesis and paresis, hump, the absence of speech, fatuity and mental debility, blindness, skin disease, immobile eye, tuberculosis, deafness, varicose veins, the absence of fingers, asthma, paralysis, epilepsy, communicable disease (imprecise), stammer, oedema and the like. Some women had simultaneously several complicated diseases and ailments, e.g. one of them did not have one eye and suffered from epilepsy, another was a paralysed asthmatic.
Źródło:
Roczniki Humanistyczne; 1998, 46, 2; 117-148
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Pensjonariusze szpitali wielkopolskich w XVII i XVIII wieku
The Patients of the Hospitals in Greater Poland in the 17th and 18th Centuries
Autorzy:
Surdacki, Marian
Powiązania:
https://bibliotekanauki.pl/articles/1964689.pdf
Data publikacji:
1990
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
From the very moment of the conversion to Christianity the Church carried out a charitable activity on the basis of hospitals which she set up. In the Middle Ages as well as in the period of the 16th - 18th centuries they played first of all the function of poor-houses, and not infirmaries. The phenomena of poverty, beggary and vagrancy constituted the most complicated and difficult socialproblems which could not be completely solved by establishing hospitals. Thus it turned out to be necessary to select the poor addmitted to hospitals. On the one hand, the question was how to provide care first for those who were most in need, and on the other, to cope with the so-called „false poor”, namely, people who were young, strong and healthy, and yet they begged under the disguise of poverty. To hospitals could be admitted only those who were unable to work, crippled, ill, old, particularly people from the parish where the hospital was. In the first thirty years of the 17th century barely every fifth parish of the Poznań diocese had a hospital within its territory. At the end of that century there were hospitals in circa half of the parishes in the diocese. Principally, the number of hospitals in the last quarter of the 17th century did not change throughout the 18th century. In the first half of the 17th century in all hospitals of that part of the Poznań diocese which belonged to Greater Poland there were at the same time ca 641 patients, but in the last quarter of the 17th century there were 569 poor people. In the first half of the 18th century the total number of the poor in hospitals dropped a little. In the period of 1724-1728 there were 567 people and in 1737-1744 only 461. The number of the „hospital inhabitants”, however, raised after the first partition, reaching 63. It was very characteristic of that period that the average number of patients in a hospital dropped successively. In the period of 1603-1611 on the average in particular hospitals of the archidiaconates in the Poznań diocese there were from 9 to 12 people, whereas throughout the 18th century the average number of people living in the hospitals of this diocese ranged from 4 to 6. The reason why the number of the poor in hospitals raised in the first half of the 17th century was due to the small number of hospitals. That is why they had to accomodate the greater number of the poor. As a rule the participation of women in the overall structure of patients ranged from 65 to 80 per cent. It was a very typical and common phenomenon in the Poznań diocese that the use of hospitals was inappropriate, which in turn contributed to the limited number of beds, and in consequence to a considerable fall in the number of patients who lived there. „Unlawful inhabitants” in hospitals constituted a very differentiated mosaic in view of their professional and social status. Most often the co-tenants of the patients were: organists and then hospital provosts. Hospital buildings were also let to schools. Furthermore one could encounter in hospitals: bailiffs, bell-ringers, teachers, and curates, people who served the Church, and even a Jew.
Źródło:
Roczniki Humanistyczne; 1990, 38, 2; 119-181
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Losy wychowanków Szpitala Świętego Ducha w Rzymie w XVIII w.
The Fate of the Pupils of the Holy Ghost Hospital in Rome in the 13th Century
Autorzy:
Surdacki, Marian
Powiązania:
https://bibliotekanauki.pl/articles/1860556.pdf
Data publikacji:
1997
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The fate of the unwanted and abandoned children, similarly as the sick people and the poor, have from time immemorial always been a current, drastic and difficult problem, both moral and ethical. There were many abandoned children in Rome and in its vicinity, a phenomenon that decidedly influenced Innocent III’s decision to found in 1198 a hospital-poor-house in Rome. The hospital was run by the Holy Ghost Fathers. Its principal function, from the time of its foundation onwards, was to take care about the children forsaken by their mothers or families. To abandon a child at the poor-house did not always mean that the child had to stay long there. The hospital personnel made efforts to give as many foundlings as possible to women in Rome or its vicinity to feed and bring them up. After about eleven- (girls) or twelve-year stay (boys) at wet nurses’, the forsaken children would return to the poor-house. Most of them, however, again left the hospital. The girls would get married or were given in service with other people. Generally speaking, they would never return from that service to the hospital. Now the boys, almost all of them, were taken by craftsmen as apprentices. Some foundlings, male and female alike, were given into adoption. It is characteristic that, generally, the hospital foundlings given into adoption, service or apprenticeship, usually came to the same families or persons who had prior taken care of them in the period until they became eleven or twelve years old. The persons who hosted the hospital charges lived, as rule, not farther than 100 km away from Rome. The carers of the foundlings belonged to the lower social classes. The most numerous group consisted of peasants and poor craftsmen.
Źródło:
Roczniki Nauk Społecznych; 1997, 25, 2; 141-168
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
„Figli Legitimi” w Rzymie i w państwie kościelnym w XVIII w.
"Figli Legitimi" in Rome and the Church State in the 18th Century
Autorzy:
Surdacki, Marian
Powiązania:
https://bibliotekanauki.pl/articles/1861375.pdf
Data publikacji:
1995
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The fate of unwanted children, the so-called "foundlings", was from the most ancient times an ever current and difficult to solve social problem. The pope Innocent III founded in medieval Rome the Holy Ghost hospital, which was an attempt to solve this problem; the hospital was administered by the order of the Holy Ghost Fathers. In the 17th century, as a rule, over 1000 children were abandoned at the hospital annually, and in the 18th c. from 500 to 900. Rome was the main source of hospital foundlings, and the towns and villages situated within 100 kilometers from the capital of the Church State, especially northward. According to the primary idea of Innocent III the Holy Ghost hospital was for illegitimate children, who came from illegal non-marital relation. Instructions were often issued which recommended admitting to hospital "figli illegitimi" exclusively, and at the same time strictly forbade abandoning "figli legitimi", that is children from legal and full marriages. These guidelines not always brought about the expected effect, since in practice many children from full families were abandoned at the hospital. The decisive majority consisted of children from poor families or they were disabled and ill. A lot of parents abandoned their children at the hospital for some commercial and financial reasons. Then by way of deception they took from the hospital the children they had earlier abandoned. They posed as custodians who would like to bring up hospital foundlings for a permanent payment from the hospital. The hospital staff sought to do away with this practice. They recommended that all foundlings from legal marriages, after proving this fact, should immediately be sent back to their lawful parents. In the period of 1737-1749, during a visitation 21 foundlings were sent back to their parents.
Źródło:
Roczniki Nauk Społecznych; 1995, 23, 2; 87-100
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Dzieci porzucone w Rzymie i okolicach w XVIII wieku
Forsaken Children in Rome and its Surroundings in the 18th Century
Autorzy:
Surdacki, Marian
Powiązania:
https://bibliotekanauki.pl/articles/1861418.pdf
Data publikacji:
1994
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The main purpose of the hospital of the Holy Ghost, founded in 1198 and run by Spirituals, was to take care about the forsaken children who were born out of wedlock. Practically they often cared also about children from poor families. In the seventeenth and eighteenth centuries ca 500-1000 newborns were abandoned at the hospital. The political and social situation in the Church State as well as disasters, which often occurred, had a large bearing on the course and increase of the phenomena of abandoning children. The main source of enlisting foundlings were villages and localities placed within 100 km from Rome, especially north of Rome. As a rule, people abandoned infants at the age of a couple or dozen days or so. The structure and internal layout of the hospital and poor-house were designed in such a way so that it could warrant total discretion for those who abandoned children. People brought foundlings to the poor-house at night or at dark, which provided anonymity for those who left their children. Having being admitted, the babies were then marked with the sign of a double cross, which was the symbol of the Holy Ghost’s hospital. Then they were handed over to the nurses in charge. Abandoning one’s children at the poor-house did not always mean their long-term stay at this institution. The hospital staff sought to give them, as soon as possible, to living in Rome or other places who could feed them and bring them up. Those women who wanted to be nurses in the poor-house, as well as in their own houses, the hospital would put some very rigorous conditions as to both their health, their moral and ethical attitude and their religious life. The children taken from the hospital to be fed and brought up, after a period of stay in the houses of their guardians, had to be unconditionally brought back to the hospital at the age of 11 (girls) or 12.
Źródło:
Roczniki Nauk Społecznych; 1994, 22, 2; 84-108
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Źródła normatywne kościelne jako podstawa do badań nad szpitalnictwem w Polsce przedrozbiorowej
Normative Church Sources as a Basis for the Study of Hospital Care in Poland Before the Partitions
Autorzy:
Surdacki, Marian
Powiązania:
https://bibliotekanauki.pl/articles/1871004.pdf
Data publikacji:
1990
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
Charity and care of the poor, the sick, the old, vagrants, cripples, the homeless, the handicapped and those struck by other misfortunes were from the earliest times a pressing, difficult and sensitive social problem. From the beginning the Church's charitable activities concentrated around the hospitals which it founded. But synodal statutes, which were the main source of Church legislation in Poland, contain hardly any laws or decrees concerning hospitals until almost as late as the mid-sixteenth century. The pre-Tridentine synods took no direct interest in hospitals, dealing instead with various noninstitutional forms of helping the poor. This lack of interest in hospitals on the part of the pre-Tridentine synods certainly shows relative independence of hospitals from the Church, and the considerable influence municipal authorities had on their management. A breakthrough for the Church's charitable undertakings came at the Council of Trent, which totally subordinated hospitals to the Church, charging the latter with responsibility for founding new hospitals and care of the needy. The Council's constitutions greatly affected the model and the development of hospital care. Postconciliar Church legislation more and more frequently dealt with the problems of Church hospitals. A document of fundamental importance for subsequent legislation regulating the model, functions and internal organization of hospitals in all Polish dioceses was a pastoral letter known as "The Pastoral". It was issued at the synod of the diocese of Cracow in 1601 by Bishop Bernard Maciejowski and then announced at the provincial synod at Piotrków in 1607. Later Church legislation, though frequently dealing with matters of charity and welfare, did not contribute much to the problem of hospitals. The frequent editions of The Pastoral and its reprints in the records of later 17th and 18th century synods show that the questions of welfare and hospital organization it dealt with remained a live issue for about 150 years. This demonstrates the stability of the Polish model of hospital care in the post-Tridentine period.
Źródło:
Roczniki Nauk Społecznych; 1990, 18, 2; 57-70
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Kościelna opieka społeczna w wielkopolskiej części diecezji poznańskiej w okresie potrydenckim
The Church Social Care in Wielkopolska Region of the Poznań Diocese During the Post-Tridentine Period
Autorzy:
Surdacki, Marian
Powiązania:
https://bibliotekanauki.pl/articles/1871222.pdf
Data publikacji:
1989
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
Prom the very moment of the introduction of Christianity, the Church’s charitable activity was concerned with the running of the hospitals which it had established. In the period of the 16th and 17th centuries, as well as in the Middle Ages, they functioned primarily as almshouses but not infirmaries. In the first thirty years of the 17th century only one parish in five of the Poznan diocese had its own hospital. Ry the end of the I7ht century, though, there were hospitals in about half of the diocesan parishes. The number of hospitals at work in the last quarter of the 17th century did not essentially change throughout the whole 18th century. Over the period of the 17th end 18th centuries the number of the poor increased from 460 to 640 in all hospitals of the Wielkopolska Region of the Poznań diocese. Basically, the percentage of women among inmates ranged from 65 to 30 per cent. In the hospitals, particular care was taken of the religious life of the people staying there. In keeping with the Church’s teaching more attention was paid to the redemption of a patient’s soul than to his or her treatment. The daily routine of the patients consisted of: regular attendance at mass, prayers for the founder and benefactors of the hospital and frequent reception of the Holy Sacraments. Those who did not comply with the above rules were in danger of being discharged from the hospital. Any poor man who disobeyed the rules governing the life at a hospital or behaved disgracefully was also likely to be discharged. The rules defined in detail the districts and principles of alms-collecting by the poor from a hospital. One of the patients’ main occupations, apart from prayer and church services, was begging.
Źródło:
Roczniki Nauk Społecznych; 1989, 1; 53-68
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Stosunki wyznaniowe w diecezji krakowskiej w połowie XVIII wieku na podstawie Wizytacji i Tabel biskupa A. S. Załuskiego
Denomination Relations in the Cracow Diocese in the Middle of the 18th Century of the Basis of the Inspections and Records Made by Bishop A. S. Załuski
Autorzy:
Surdacki, Marian
Powiązania:
https://bibliotekanauki.pl/articles/1872845.pdf
Data publikacji:
1983
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The present paper is a contribution to the study of denominational relations in Poland in the middle of the 18th century. It focuses on the territory of Little Poland and precisely on the territory of the diocese of Cracow which, in fact, covers the territory of Little Poland proper. The paper is based on the data recorded in the records and inspection reports made in the years 1747 to 1749. These are the basic but not the only sources used by the author, who, because of some incompleteness of the material, used some other source material like the 1776 census of the population and parishes in the part of the Cracow diocese which was annexed to Austria after the 1st partition of Poland and the census of the population in the part of the diocese which was left in Poland after the 1st partition made by Bishop M. J. Poniatowski in 1787. The „Number of Jewish Heads in the Crown Lands in the Tariff of 1765” was used as an additional material. The data found in the source materials is actually invaluable for the study in denominational relations. Their incompleteness, however, diminishes the value of the demographical data. The aim of this paper, hence, is to fill up the missing information and to calculate the population of particular denominations. The author used the statistic-demographical method. It has been calculated that in the middle of the I8th century there were 90.8 per cent of Roman Catholics, 0.5 % Uniates (Greek Catholics), 5.34 % Jews and only 0.36 % Protestants (Lutherans and Calvinists) in the Cracow diocese. Thus, the Catholics constituted the majority. From among the minorities the belivers of the Judaic faith were a comparatively important group of settlers.
Źródło:
Roczniki Nauk Społecznych; 1983, 11, 2; 103-137
0137-4176
Pojawia się w:
Roczniki Nauk Społecznych
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Z życia ubogich w szpitalach wielkopolskich w okresie potrydenckim
Das Leben der Armen in den grosspolnischen Spitälern der nachtridentinischen Zeit
Autorzy:
Surdacki, Marian
Powiązania:
https://bibliotekanauki.pl/articles/2121920.pdf
Data publikacji:
1992
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
Die Spitäler stellten einen Ort dar, an dem man sich besonders um die Wahrung der guten Sitten und ein moralisch-ethisches Leben der untergebrachten Personen kümmerte. Ein Ausdruck dieser Sorge war die empfohlene Trennung der Armen im Spital nach Geschlechtern. Wegen der eingeschränkten räumlichen Möglichkeiten der meisten Spitäler war diese Empfehlung allerdings nicht völlig zu verwirklichen. Verhältnismässig häufiger wurde in den Spitälern das Prinzip der Trennung der gesunden von den kranken Personen eingehalten. Dies geschah nicht allein aus Furcht vor Ansteckung der übrigen Personen, sondern auch wegen des allgemeinen Komforts der einen und der anderen. Es muss unterstrichen werden, dass die Kranken in den Spitälern die entschiedene Minderheit bildeten. Im 17. und 18. Jahrhundert war das Spital − als eine in sehr hohem Masse unter kirchlicher Verwaltung stehende Institution − ein Ort der besonderen Sorge um das religiöse Leben der dort unteregebrachten Personen. Wie J. Lipski in einem Hirtenbrief von 1737 feststellte, wurden diese Stätten nicht nur zur Vermeidung des Bettler- und Vagabundentums eingerichtet, sondern auch mit dem Ziel, die Frömmigkeit der Armen zu fördern. Gemäss der damaligen Lehre der Kirche wurde in den Spitälern daher der Sorge um die Seele des Armen grösseres Gewicht beigemessen als um seine Gesundheit. Die Spitäler sollten nicht nur der Fürsorge und in gewissem Sinne auch der Heilung dienen, sondern auch der Bildung und Seelsorge. Die Kenntnis des Katechismus bildete die erste und entscheidende Bedingung für die Aufnahme ins Spital und zugleich den ersten Schritt in der Entwicklung des religiösen Lebens der Armen im Bereich des Spitals. Das Leben der Spitalpensionäre sollte intensiv von Gebeten und anderen frommen Praktiken ausgefüllt sein. Zu den wichtigsten und häufigsten religiösen Pflichten der Pensionäre gehörten die systematische Teilnahme an der heilligen Messe, das Beten für die Stifter und Wohltäter sowie die häufige Teilnahme an den heiligen Sakramenten. Das Nichtbeachten der religiösen Praktiken und insbesondere des sakramentalen Lebens konnte zum Verweis aus dem Spital führen. Aus dem Spital verwiesen wurde man ausserdem im Falle schlechten Verhaltens sowie der Nichteinhaltung der das Leben der Armen im Spital in allen Einzelheiten normierenden Regeln. Diese Regelungen bestimmten auch die genauen Reviere und Prinzipien für das Almosensammeln der Spitalbewohner. Denn das Betteln bildete neben dem Gebet und den kirchlichen Diensten die Hauptbeschäftigung der Spitalbewohner. Die Pensionäre waren auch zu kirchlichen Hilfsdiensten verpflichtet. Vor allem sollten sie die Kirchenstufen reinigen und die Kirche bis zu ihrer Schliessung bewachen. Gleichzeitig war es unter Androhung strenger Strafen verboten, die Spitalbewohner zu anderen Arbeiten heranzuziehen, es sei denn in notwendigen Situationen für einen entsprechenden Lohn.
Źródło:
Roczniki Humanistyczne; 1992, 39-40, 2; 5-61
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Działalność charytatywna zakonów żeńskich w Polsce nowożytnej
Charitable activity of female religious orders in Poland in the early modern period
Autorzy:
Surdacki, Marian
Powiązania:
https://bibliotekanauki.pl/articles/1023035.pdf
Data publikacji:
2015-06-26
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
miłosierdzie
działalność charytatywna
dobroczynność
szpitale
zakony
zgromadzenia żeńskie zakonne
szarytki
duchaczki
sierocińce
chorzy
mercy
charitable activity
hospitals
religious orders
female congregations
the Sisters of Charity
the Sisters Canonesses of the Holy Spirit
orphanages
the sick
Opis:
The development of hospital services in the Polish State was associated with baptism, the development of Christianity and church organization, and above all, the arrival of religious orders. In the Middle Ages, male religious orders played a huge role in charitable activities, while in modern times female congregations dealing with charity and hospital services were of great importance in that regard. As for female religious orders in the Middle Ages, the Benedictine and Cistercian nuns were the first ones who were engaged in running hospitals and charity work, although it was not their primary mission and charisma. Sometimes hospitals were also run by the Poor Clare Sisters of the Second Franciscan Order, the Magdalene Sisters, the Bridgettine Sisters, and primarily by the Beguines, loose groups of women who were close mostly to Dominican and Franciscan churches and the rules of community life, that is the Third Order. The most important congregation, however, turned out to be the Sisters Canonesses of the Holy Spirit (duchaczki in Polish), who from the beginning of the thirteenth century run, along  with the male branch of the Order, Holy Spirit hospital in Cracow, which specialized in the care of abandoned children and was the largest and the most important one in Poland until the Enlightenment. The great development of charitable female religious congregations occurred after the Council of Trent (1545-1563). Undoubtedly, the most significant of which were the Sisters of Charity (so-called szarytki in Polish) founded by St. Vincent de Paul in Paris in 1633. In Poland, they had 29 houses, where they ran hospitals, orphanages and schools for girls, including the poor. Similar activities, although at a smaller scale, were done by the Sisters of St. Catherine from Braniewo, founded in 1571 by Regina Protman. In addition, charitable activities were undertaken by the Congregation of the Virgins of the Presentation of the Blessed Virgin Mary (founded in Cracow in the 1620s by Zofia Czeska), the Visitation Sisters (founded by St. Francis de Sales -1601, Geneva,) and the Mariavites founded in 1737 by Stefan Turczynowicz in Vilnius. Apart from the above mentioned orders, the work of mercy was developed, on the margins of its core mission, by most non-charitable female religious congregations existing in Poland in the period before the partitions.
Źródło:
Archiwa, Biblioteki i Muzea Kościelne; 2015, 103; 237-271
0518-3766
2545-3491
Pojawia się w:
Archiwa, Biblioteki i Muzea Kościelne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Bractwa charytatywne w Polsce od średniowiecza do końca XVIII wieku
Brotherhoods of charity in Poland from the Middle Ages to the late eighteenth century
Autorzy:
Surdacki, Marian
Powiązania:
https://bibliotekanauki.pl/articles/1023522.pdf
Data publikacji:
2014-06-27
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II
Tematy:
bractwa religijne
bractwa charytatywne
bractwa szpitalne
bractwa miłosierdzia
Piotr Skarga
Michał Jerzy Poniatowski
religious brotherhoods
brotherhood of charity
hospital fraternities
brotherhood of mercy
Opis:
Religious brotherhoods were one of the institutions, apart from schools and hospitals, which in past centuries played an important role in the lives of individual parishes, towns and villages. They were associations – church communities, with legal personality, bringing together people for religious purposes, regardless of gender and social origin. Different kinds of brotherhoods, including the ones of charitable and protective nature became a common phenomenon between the 11th and the 15th centuries in the West. In the thirteenth century, they also began to take hold on Polish soil, referring to Western patterns. Hospital fraternities (fraternitas hospitales) have the oldest tradition of secular charities in the Polish land. Their aim was to provide people, who often did the activities connected with the medieval hospital. Some of them even founded and ran hospitals. Just like all other religious brotherhoods, at the earliest, in the thirteenth century, they appeared in Silesia. In the group of hospital fraternities the brotherhood of the Holy Spirit played a special role. That brotherhood was associated only with hospitals run by the Order of the same name, so-called ‘duchaki’. Brotherhoods of the poor were far more common in the Polish land. Their main aim was to focus on charitable activities and they encompassed almost all the lands of the Polish Republic. Their heyday was primarily in the fifteenth and the early sixteenth century. Brotherhoods of the poor developed evenly in terms of chronology in the whole land of the Polish state. Those fraternities exercised complete control over the lives of every beggar who was in the town; they regulated districts, begging procedures and oversaw the behaviour of the poor. The chief duty of brotherhoods of the poor was to take care of the sick in hospitals and their homes. The duty of brothers was also a concern for the dead, especially the poor and homeless, Christian burial and funeral as well as the prayers for those whom they took care of. In the atmosphere of the reforms of the Council of Trent (1545-1563), religious brotherhoods began again spontaneously developing in Poland. The most important of the new brotherhoods of charity was a brotherhood of mercy, established at the end of the sixteenth century by the preacher Jesuit Piotr Skarga. The first model brotherhood of mercy was organized by Skarga in 1584, and it was attached to the Jesuit Church of St. Barbara in Krakow. Other brotherhoods, based on Skarga’s pattern, were formed in major cities of the Polish Republic, including Vilnius, Warsaw, Poznań, Pułtusk, Łowicz, Lviv, Zamość, Rzeszów, Lublin, Przemyśl. The period of the development of brotherhoods of mercy occurred in the late sixteenth and early seventeenth century. Then those organizations gradually disappeared and were forgotten. The idea of Piotr Skarga’s brotherhoods of mercy was renewed in the new spirit of the Enlightenment in the 1770s by Bishop, later Primate Michał Jerzy Poniatowki. They were not to be one of many brotherhoods, but the ones to which the others were to be “subordinate”. Poniatowski incorporated all the previous devotional confraternities into them, along with their funds, used henceforth for the purpose not so much pious as socially useful. Reborn in the era of the first partition, brotherhoods of mercy, compared to their earlier prototype, due to the obligation of establishing them at every parish, had a more common and universal character, and were involved in more diverse charitable, social and educational activities. Apart from the above mentioned brotherhoods of charity, which were the most famous and widespread in the Polish land in the Middle Ages and modern times, there were a number of other charitable associations. Those were: brotherhoods of priests, brotherhoods of good death, funeral brotherhoods, brotherhoods of St. Barbara, brotherhoods of St. Lazarus, brotherhoods of St. Roch, brotherhoods of St. Sebastian, brotherhoods of St. Benon, brotherhoods of St. Nicholas and St. Jacob. Some devotional brotherhoods also dealt with charity. Although they mainly focused on the celebration of different forms of worship, the statutes of many explicitly advocated doing the acts of mercy toward other people. A brotherhood which stood out in this field was the literary one.
Źródło:
Archiwa, Biblioteki i Muzea Kościelne; 2014, 101; 233-296
0518-3766
2545-3491
Pojawia się w:
Archiwa, Biblioteki i Muzea Kościelne
Dostawca treści:
Biblioteka Nauki
Artykuł
Wyświetlanie 1-15 z 34

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