Literatura científica selecionada sobre o tema "Silesian priests"
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Artigos de revistas sobre o assunto "Silesian priests"
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Szkoła, Michał. "Silesian Theological Seminary and Częstochowa Theological Seminary in Krakow— the Heritage of the Interwar Period. A Study of the History of Organization Management". Perspektywy Kultury 27, n.º 4 (1 de janeiro de 2020): 91–106. http://dx.doi.org/10.35765/pk.2019.2704.07.
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After Poland regained its independence in 1918, the Polish Roman Catholic Church needed to be reunited, so that thoroughly educated priests could be deployed to work in the newly established dioceses. The system of teaching had to be reorganized and this issue was finally regulated by the 1925 Concordat which guaranteed the possibility of creating a seminary in each diocese. A special situation took place in Krakow, where in the 1920s, in addition to the existing diocesan seminary, the Częstochowa Seminary and the Silesian Seminary were located. The article outlines the circumstances in which the seats of these institutions were established outside home dioceses and draws attention to the cultural context of the events of that time, whose material reflection remains as the two modernist buildings preserved in the center of Krakow.
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Górecki, Piotr. "Fr. Karl Urban (1864–1923) – Researcher of the History of Upper Silesia". Studia Teologiczno-Historyczne Śląska Opolskiego 41, n.º 1 (29 de julho de 2021): 181–93. http://dx.doi.org/10.25167/sth.3501.
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The aim of the article is to present the person and scientific achievements of Fr. Karl Urban (1864–1923), in the years 1899–1923 a priest at Sadów in the Lubliniec deanery. He himself – being the son of Carl Urban (1836–1922), a teacher in Upper Silesian schools, the author of a few books combining the subjects of pedagogy and history – he was engaged in scientific activity almost all his life. He published some of his research works in the Silesian scientific journal: „Oberschlesische Heimat. Zeitschrift des OberschlesischenGeschichtsvereins”, and he was actively participating in the activities of the Upper Silesian Historical Society founded in 1904. The members of that society focused their work mainly on the history of local communities, creating accounts contributing to the synthetic history of Upper Silesia. The preliminary archival query found the first articles of Fr. Urban, concerning the history of the lands of Lubliniec and Koszęcin. The author shares the preliminary results of his research, the aim of which is to publish a book about this forgotten researcher of local history on the hundredth anniversary of his death.
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Venken, Machteld. "Secondary school principals and liminality in Polish Upper Silesia (1919-1939)". Journal of Modern European History 19, n.º 2 (11 de fevereiro de 2021): 206–21. http://dx.doi.org/10.1177/1611894421992685.
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Establishing and implementing rules that would teach young people to become active citizens became a crucial technique for turning those spots on the map of Europe whose sovereignty had shifted after World War I into lived social spaces. This article analyses how principals of borderland secondary schools negotiated transformation in Polish Upper Silesia with the help of Arnold Van Gennep’s notion that a shift in social statuses possessed a spatiality and temporality of its own. The article asks whether and how school principals were called on to offer elite training that would make Polish Upper Silesia more cohesive with the rest of Poland in terms of the social origins of pupils and the content of the history curriculum. In addition, it examines the extent to which borderland school principals accepted, refuted, or helped to shape that responsibility. The social origins of pupils are detected through a quantitative analysis of recruitment figures and the profiles of pupils’ parents. This analysis is combined with an exploration of how school principals provided a meaningful explanation of the recent past (World War I and the Silesian Uprisings). The article demonstrates that while school principals were historical actors with some room to make their own decisions when a liminal space was created, changed, and abolished, it was ultimately a priest operating in their shadows who possessed more possibilities to become a master of ceremonies leading elite education through its rites of passage.
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Starnawska, Maria. "Die Johanniter und die weiblichen Orden in Schlesien im Mittelalter". Ordines Militares Colloquia Torunensia Historica 27 (30 de dezembro de 2022): 161–76. http://dx.doi.org/10.12775/om.2022.006.
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The Hospitallers of St. John and the female orders in Silesia in the Middle Ages The networks of the houses of the Hospitallers and of the female monastic orders in Silesia were similar (about 14 houses of the Hospitallers and 13 monasteries of nuns). There were many differences between these groups of clergy, too. The monasteries of nuns belong to various orders (e.g., Benedictines, Cistercian Nuns, Poor Clares, Dominican sisters, Sisters of St. Mary Magdalene, and the Canons of St. Augustine). Moreover, some houses of Beguines were active in medieval Silesia, too. The number of nuns is estimated to have been about 600, as opposed to the number of Hospitallers, which is estimated to have been about 200. The nuns were enclosed, while the Hospitallers were active in the pastoral care. The relations betwee both groups were not very intense. The priests from the Order of St. John were the chaplains and confessors of the nuns, or they coudl serve as the protectors of the property of the female monesteries (e.g., the Benedictines in Strzegom and the Beguines in Głubczyce). The Hospitallers, in return, asked the nuns for intercessory prayers in the time of the crisises, especially on the Isle of Rhodes. They also had contacts with the individual nuns, who were in some cases their relatives or neighbors. These relations were a sign of the absorption the Order of St. John by the local society.
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Bylina, Stanisław. "Les Vaudois et l'au-delà au XlVème siècle en Europe centre-orientale". Heresis 6, n.º 1 (1986): 35–43. http://dx.doi.org/10.3406/heres.1986.2119.
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Recent scholarship, particularly the fundamental source editions of A. Patschovsky and D. Kurze make apparent the dynamic development of Waldensian community in XIV th century Bohemia, Silesia, Pomerania and Brandenburg. The believers were recruited mainly from the immigrants of German origin. The records of inquisitorial interrogations permit to recreate a set of beliefs and eschatological images of the local Waldensian communities. Not a few Waldensians participated in the Catholic cult and the Catholic popular devotions. It did not remain without influence on their views of the Other World. Despite being deeply rooted in Waldensian beliefs, a dual view of the Other World yielded to a pressure exerted by the Catholic idea of purgatory. Among the followers of heterodoxy there appeared, against their own doctrine, timid hopes for the existence of a place, where a posthumous punishment might be passed. These attitudes were kept alive by the concern expressed for the fates of the souls of relatives and friends. The Waldensian structure of the Other World showed affiliation between particular abodes of human souls. The Paradise was also connected with Earth through the voyages of priest missionaries returning periodically for God's gifts and graces / the renewal of charisma / . It was wide open for the followers of a choser community, but also accessible for the good and the just who belonged to the "aliens" / Catholics /. The images of everlasting punishment refered to the condemned Catholic clergy and all other persecutors of Waldensians. However, among the dwellers of Waldensian hell, one can also find the stereotypes of the damned, known from the didactic teachings of the Church. The dominating motif of Waldensian beliefs - the immediate determination of soul's fate after death - succumbed to the images invoking supplementary eschatological spaces, functioning as "quasi-refrigerium". Possibly, a "fair meadow" present in the images of Silesian Waldensians filled such a part. Mid-European Waldensian movement was becoming a syncretic belief, crumbling under the impact of both the Catholic catechetical instruction and the "popular Christianity".
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Pumpr, Pavel. "Religious Services or the Care of Souls in Reports on Clerics at the Moravian and Silesian Estates Belonging to the Prince of Liechtenstein from the Second Half of the Eighteenth Century". Historical Studies on Central Europe 3, n.º 2 (18 de dezembro de 2023): 42–56. http://dx.doi.org/10.47074/hsce.2023-2.03.
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The reform of the Catholic clergy initiated by the Council of Trent emphasized the importance of the practical exercise of the care of souls (cura animarum). The ideal priest should, following the example of Christ—the Good Shepherd, take responsible care of his ‘sheep’—the parishioners. The paper focuses on how the parish clergy performed pastoral care, based on the analysis of reports written on clerics working in the 1760s in ten Moravian and Silesian estates of the Prince of Liechtenstein. These reports prepared by the Prince’s officials mostly contain an evaluation of the performance of the pastoral care by the given cleric. They thus provide an interesting insight into the religious services offered by the lower clergy from the perspective of the owner of the estate, who was also the patron of the local parishes. They show that the Prince of Liechtenstein as the patron, together with his officials, supervised how the clerics provided for the spiritual needs of his subjects and furthermore through the exercise of the right of patronage he helped to provide his subjects with proper pastoral care.
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Uciecha, Andrzej. "Stephan Schiwietz (Siwiec) – uczeń w szkole Maxa Sdralka". Vox Patrum 64 (15 de dezembro de 2015): 503–16. http://dx.doi.org/10.31743/vp.3728.
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Stefan Schiwietz (Stefan Siwiec), 1863-1941 – a Roman Catholic priest, Doctor of Theology, historian of the Eastern Orthodox Church, pedagogue – was born in Miasteczko Śląskie (Georgenberg) on 23th August 1863. He studied theology at the University of Wrocław for 3 years (1881-1884) under H. Laemmer, F. Probst, A. König and M. Sdralek, among others, and then continued his theological studies in Innsbruck (1884-1886), where he was a pupil of J. Jungmann and G. Bickell. The seminarist spent two years (1885-1886) in Freising in Bavaria, where in 1886 he took his holy orders. Siwiec published his doctoral thesis in Wrocław in 1896, so at the time when Sdralek took the chair of Church History. The subject of the Silesian scholar’s dissertation concerned the monastic reform of Theodore the Studite De S. Theodoro Studita reformatore monachorum Basilianorum. Siwiec combined his didactic work as a religious and mathematics teacher in the public middle school in Racibórz with his academic studies on the history of Eastern Orthodox Christianity, especially on monasticism. The results of his research were published both in German and in Polish. His most significant work is a three-volume monograph Das morgenländische Mönchtum (Bd. 1: Das Ascetentum der drei ersten christl. Jahrhunderte und das egyptische Mönchtum im vierten Jahrhundert, Mainz 1904; Bd. 2: Das Mönchtum auf Sinai und in Palästina im 4 Jahrhundert, Mainz 1913; Bd. 3: Das Mönchtum in Syrien und Mesopotamien und das Aszetentum in Persien vierten Jarhundert, Mödling bei Wien 1938) on the history of the beginnings and development of Oriental monasticism in Egypt, Palestine, Syria and Persia, until the 4th century, which up to the present day has been cited in the world Patristic literature. Yet, Siwiec’s academic work still remains little known, especially in the circle of historians of antiquity and Polish patrologists. The equally little known figure of Max Sdralek, another Silesian (coming from Woszczyce) priest and academic, Rector of University of Wrocław, provides a significant context with the research methodology which this eminent scholar initiated, developed and tried to pass down to his pupils, among whom was also Stefan Siwiec. Sdralek strictly demanded that the principle of the priority of Church history over history of religion and psychology should be kept. In his works a description of socio-cultural factors and natural conditions determining the process of development of Christianity enables to see in a much clearer way how God’s plan has unfolded in history. The mutual dependence of Sdralek and Siwiec, the similarities and differences in their ways of studying and understanding Church history still remains an issue worth further exploration.
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Gorzelik, Jerzy. "National, Regional, or Just Catholic?—Dilemmas of Church Art in a German–Polish Borderland. Upper Silesia, 1903–1953". Arts 10, n.º 1 (5 de março de 2021): 18. http://dx.doi.org/10.3390/arts10010018.
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The rise of nationalism threatened the integrity of the Catholic milieu in borderlands such as Prussian Upper Silesia. Facing this challenge, the ecclesiastical elite developed various strategies. This article presents interpretations of sacred art works from the first half of the 20th century, which reveal different approaches to national discourses expressed in iconographic programs. The spectrum of attitudes includes indifference, active counteraction to the progress of nationalism by promoting a different paradigm of building temporal imagined communities, acceptance of nationalistic metaphysics, which assumes the division of humanity into nations endowed with a unique personality, and a synthesis of Catholicism and nationalism, in which national loyalties are considered a Christian duty. The last position proved particularly expansive. Based on the primordialist concept of the nation and the historiosophical concept of Poland as a bulwark of Christianity, the Catholic-national ideology gained popularity among the pro-Polish clergy in the inter-war period. This was reflected in Church art works, which were to present Catholicism as the unchanging essence of the nation and the destiny of the latter resulting from God’s will. This strategy was designed to incorporate Catholic Slavophones into the national community. The adoption of a different concept of the nation by the pro-German priests associated with the Centre Party—with a stronger emphasis on the subjective criteria of national belonging—resulted in greater restraint in expressing national contents in sacred spaces.
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Trocha, Łukasz. "Drewniany kościół św. Doroty w Grochowach. Przyczynek do dziejów nieistniejącej świątyni". Polonia Maior Orientalis 8 (30 de dezembro de 2021): 259–80. http://dx.doi.org/10.4467/27204006pmo.21.014.15465.
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W XIV w. Grochowy (wieś w pow. konińskim, gm. Rychwał) były własnością biskupów lubuskich. Prawdopodobnie za ich sprawą utworzono tam parafię oraz wybudowano pierwszy kościół. W końcu XV w. wieś trafiła w ręce lokalnej szlachty. Stary obiekt był zrujnowany, dlatego za sprawą dziedziczki Żychlińskiej na początku XVI w. wybudowano drugą drewnianą świątynię. Jej główna bryła (konstrukcja zrębowa) mogła przetrwać do początku XX w. Ze źródeł wynika, że kościół składał się z nawy, prezbiterium, zakrystii i kruchty. Pod względem architektonicznym świątynię można było zaliczyć do grupy śląskich kościołów późnogotyckich. Konsekrowany w 1727 r. obiekt jeszcze pod koniec XVIII stulecia był w dobrym stanie. Świadczy o tym opis parafii z 1794 r. Niszczał jednak przez kolejne dekady aż do 1863 r., kiedy proboszczem został ks. Bethier. Duchowny wyremontował kościół i postawił plebanię. Decyzją jego następców w latach 1908-12 powstał w Grochowach murowany kościół. Zabytkowy rozebrano zaś w 1928 r. The Wooden Church of St. Dorothy in Grochowy. A Contribution to the History of a Nonexistent Temple In the 14th century Grochowy (a village in Konin county, Rychwał commune) belonged to Lubusz bishops. It was probably thanks to them that a parish was established there and the first church was built. At the end of the 15th century the village became the property of the local gentry. The old building was in ruins, so thanks to the heiress Żychlińska a second wooden temple was built at the beginning of the 16th century. Its main body (log structure) may have survived until the beginning of the 20th century. The sources show that the church consisted of a nave, a chancel, a vestry and a porch. From an architectural point of view, the church could be classified in the group of Silesian late Gothic churches. Consecrated in 1727, the building was still in good condition at the end of the 18th century. This is evidenced by the description of the parish from 1794. However, it deteriorated in the following decades until 1863, when Fr Bethier became the parish priest. The priest renovated the church and built a parsonage. His successors decided to build a brick church in Grochory in 1908-12. The historic church was demolished in 1928.
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Kucharski, Wojciech. "WeSterN AND NOrtHerN LANDS". Studia Theologica Varsaviensia 56, n.º 2 (1 de novembro de 2019): 215–28. http://dx.doi.org/10.21697/stv.61.2.13.
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Primate Stefan Wyszyński engaged in a series of administrative and diplomatic activities related to the institution of the Polish Church organisation in the Western Lands. In the years 1948-1967 he exercised his authority over the Church in this area. He initially supervised apostolic administrators in Wrocław, Opole, Gorzów Wielkopolski, and in Olsztyn and Gdańsk, and after their removal in 1951 he sanctioned vicar capitulars elected by the state authority to preserved unity of the Church in Poland. In 1956 his attempts resulted in the restoration of the relevant bishops to their posts. In 1967 at his request the Pope Paul VI excluded the Church organisation in the Western Lands from the jurisdiction of Primate of Poland and subordinated it directly to the Holy See, instituting apostolic administrations there. primate repeatedly conducted negotiations with the Holy See in case of the institution of the Polish Church organisation in this area, which ended only after the ratification of the Polish-German treaty in 1972 by the announcement of the apostolic constitution Episcoporum Poloniae coetus. During the entire period Primate repeatedly visited archdiocese of Wrocław and supported the activities of the hierarchs governing this area, initially priest Karol Milik, and subsequently priest Kazimierz Lagosz and since 1956 bishop Bolesław Kominek. Primate Wyszyński repeatedly emphasised the rights of Poland to these lands in his speeches and sermons delivered in Wrocław. He proved that they resulted, on the one hand from their historical embeddedness in the Polish culture (he was referring to the relations of Silesia with Poland in the Piast period), and on the other hand he pointed to the re-Catholising mission of the Church in these lands. He also indicated that these lands are the peculiar compensation for the losses incurred by the Polish nation during the Second World War. He perceived the tasks of the Church in this area during the period of the stabilisation of the Polish Church administration as the Polish reason of state.
Livros sobre o assunto "Silesian priests"
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Martyrdom of Silesian Priests, 1945/46: Scenes from the Passion of Silesia. Creative Media Partners, LLC, 2021.
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Brodie, Thomas. The Catholic Diaspora—Experiences of Evacuation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198827023.003.0005.
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This chapter analyses the impact exerted on the Catholic Church’s pastoral networks in Germany by the mass evacuation of laypeople from bombed urban areas as of 1941. Drawing on the voluminous correspondence of priests and curates despatched from the Rhineland and Westphalia to Saxony, Thuringia, Silesia, Austria, and elsewhere to minister to Catholic evacuees, this chapter provides in-depth analysis of the social and cultural histories of religious practice in wartime Germany. It demonstrates that the evacuation of laypeople—a topic long neglected within histories of wartime religious practice—exerted a profound influence on pastoral practice by the years 1943–5, placing unprecedented pressures on the Catholic clergy of the dioceses central to this study (Aachen, Cologne and Münster). This chapter therefore also casts new light on regionalism in Germany during the Nazi era.
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Żyłem krótko, lecz cel swój osiągnąłem. Ks. Jan Macha (1914-1942). Katowice: Emmanuel, 2014.
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Dziwoki, Julia. "Ks. Jan Związek (1937–2020). President of the Association of Church Archivists". In Ziemia Częstochowska. T. 47, 115–21. Wydawnictwo Naukowe Uniwersytetu Humanistyczno-Przyrodniczego im. Jana Długosza w Częstochowie, 2021. http://dx.doi.org/10.16926/zc.2021.47.03.
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Priest prof. dr hab. Jan Związek, historian and archivist. He was a scientist who combined didactic work with active organizational activity. Pr. J. Związek was the first president of the Association of Church Archivists in Poland. During his term of office, he united the community of archivists and historians around the issue of education, and it was then that he managed to open a Postgraduate Study in Church Archives at the University of Silesia and to conduct office courses for religious Congregations. SAK started to publish the periodical “Archiva Ecclesiastica” dealing with problems in the field of church archivistics. Importantly, thanks to the scientific involvement of Pr. J. Zawiązka, SAK members actively participated in scientific conferences and for the first time SAK organized its own section during the sessions of the 5th Congress of Polish Archivists in Olsztyn. Fr. J. The Association was appointed to the Archives Council at the Head Office of State Archives. Contribution of Fr. J. The relationship to the development of church archivistics in Poland is invaluable. In 2020, Pr. Jan Związek died in Częstochowa and was buried in his home parish in Działoszyn.
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Lamberti, Marjorie. "School Politics and the Polish Nationality in Prussia". In State, Society, and the Elementary School in Imperial Germany. Oxford University Press, 1989. http://dx.doi.org/10.1093/oso/9780195056112.003.0009.
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In their efforts to suppress the language and nationality of the Polish people in the eastern binational provinces after 1870, Prussian state officials looked to the Volksschule to serve as an instrument of germanization. The school’s function was not only to teach Polish children to speak German but also to acculturate them into the German nation. Far from spreading the use of the German language and assimilating the youth into German society, this policy bred germanophobia and a repugnance for the school in Polish families. In spite of all the means of coercion at their disposal, the school authorities did not succeed in achieving these objectives. The total bankruptcy of the germanization policy was exposed when the Polish people resorted to political defiance in the school strikes of 1906. While it is true that the increasingly forceful germanization campaign aroused fervent affirmations of Polish national identity and provoked a countermobilization of Polish nationalists, the failure of the government’s school policy began before the development of a Polish nationalist movement in the 1890s and the outbreak of Polish resistance after the turn of the century. It was the outcome of a long succession of injustices and mistakes made by state officials. Their first error was to underestimate the difficulties, if not the impossibility, of teaching Polish children to speak and read German in the most impoverished and destitute school system in the Prussian state. Although Upper Silesia was the home of 1 million Polish-speaking inhabitants, the heartland of Polish culture and the center of the nationality struggle was Posen. Polish society in Posen was predominantly composed of agricultural laborers and peasants, but there existed also an indigenous nobility and middle-class groups that could provide a cadre of political leaders. The Catholic clergy were Polish and active in public life, unlike the priests in the diocese of Breslau who were mostly German and were under orders from Archbishop Kopp to refrain from antigovernment political activity. Clergymen of high rank represented the electoral districts of Posen in the Reichstag and the House of Deputies.