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POLISH AND GERMAN TRADITIONS OF CATHOLICISM IN WARMIA (Polskie i niemieckie tradycje w katolicyzmie na Warmii)

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Kopiczko A.
Studia Migracyjne - Przegląd Polonijny
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2010
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vol. 36
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issue 3(137)
49-63
EN
This historiography makes a distinction between German and Polish Warmia. It is based on the old structure of the population, and, broadly speaking, traditions and customs. The most visible sign of these was the language used in the south, predominantly Polish, and in the north - German, although in the nineteenth and early twentieth century, the Prussian authorities sought to unify it, in favour of the latter. Polish saints, especially St. Stanislaus, bishop and martyr, and St. Florian were taken into account in the liturgical calendar. The cult of Our Lady of Czestochowa enjoyed great popularity from the eighteenth century, and from the revelations in 1877 of Our Lady Gietrzwaldzka. Polish traditions also strengthened 'Gazeta Olsztynska', which was first published in 1886. However, after incorporating Warmia into East Prussia, Polish culture and traditions suffered a setback. The cult of saints, especially Roch, Valentine, Michael, Mark, Barbara and Rosalie still played a special role. Losiery (Opfergaenge) pilgrimages and (kiermasy) church fairs took place. Warminskie Vespers are still cultivated today. A typical warminski custom was pouring water over each other, not on Easter Monday, but on Ash Wednesday. The custom of sharing wafers and preparing many dishes as in the Polish tradition were not known. At Easter, food was not celebrated. Only funerals, weddings and baptisms were of folk character. Specific to the Warmia religiosity was the cult of the Passion of Christ, dating back to the days of the Teutonic Knights. In the People's Republic of Poland Warminskie traditions, both German and Polish, but cultivated before 1945, began to rapidly decline. It was a natural process associated with the change of population structure in these areas. In place of autochnons, Poles from different parts of the Second Republic, mainly from Eastern Poland, began to arrive, mainly from the Eastern Borderlands. In many parishes a new cult has grown up - the cult of Our Lady of the Gate of Dawn - completely unknown before. People from Kurpiowszczyzna, and later Ukrainians, brought their own customs with them.
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KOŚCIÓŁ I PARAFIA WE WRZESINIE W ŚWIETLE PROTOKOŁÓW POWIZYTACYJNYCH Z DRUGIEJ POŁOWY XVI WIEKU

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Kopiczko A.
Studia Ełckie
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2016
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vol. 18
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issue 4
377 - 384
EN
In the Archives of the Archdiocese of Warmia in Olsztyn there are two doc-uments of the latter part of the 16th century including information on the parish in Wrzesina. One of them is the description from around 1580, whereas the other post-visitation protocol is of 1598. They are not too detailed, but allow to trace back the date of the consecration of the church and the altars and its equipment. They also offer information about the pastors and teacher and in the case of the 1598 Protocol also the attitude of parishioners to the parish priest. Much attention was paid to material matters as well. From the description of about 1580 we can also learn about the towns belonging to the parish.
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ARCHIWA KOŚCIELNE NA ZIEMIACH ZACHODNICH I PÓŁNOCNYCH A BADANIA REGIONALNE

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Kopiczko A.
Studia Ełckie
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2017
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vol. 19
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issue 4
419 - 432
EN
The article presents the history of creation and organization of the archives in the western and northern territory of Poland (the recovered territories), as well as preparation of staff to work in these institutions. Much space is devoted to the use of the collections for scientific work and the most important publica-tions about the region are listed. Also, the role of these archives in the teaching process at universities or in the dissemination of knowledge is pointed out. Church archives in the western and northern territory have also become the institutions integrating and connecting the two communities – the German one (inhabitating the territory before 1945) and the Polish one. Employees of these archives as ones of the first alluded cooperation with former residents, who found a new homeland in western Germany, answer the questions about genea-logical research or participate in a number of scientific symposia. Meetings organized for youth and school children and training courses prepared for stu-dents are also an important measure of the commitment of church archives in the regional sense. Creation of good conditions for the storage of records and development of resources made implementation of these tasks easier. Extensive cooperation has also appeared after the erection of the Universities of Szczecin, Opole and Olsztyn.
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Sanktuarium w Świętej Lipce w świetle protokołu powizytacyjnego z 1798 roku

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Kopiczko A.
Komunikaty Mazursko-Warmińskie
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2018
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issue 1(299)
77-100
EN
In the archives of the Archdiocese of Warmia there are numerous sources for the history of the sanctuary in Święta Lipka. Many of them have already been used in published articles and monographs. It turns out, however, that some of them have been omitted, although they contain valuable information about the temple’s equipment, pastoral work and social life. An example of this is the manuscript of the post-visitation protocol from October 10, 1798, used in this paper. It contains a brief history of the place and the first chapel, a description of the current church construction and its equipment, information about liturgy, salaries, other buildings, priests and church employees, a hospital and a music school. Also, written foundation documents of the sanctuary the originals of which have been lost are an extremely valuable addition.
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Świątynie katolickie i duszpasterstwo w Malborku w latach 1525-1772

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Kopiczko A.
Komunikaty Mazursko-Warmińskie
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2015
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issue 1 (287)
35-59
EN
The article presents the history of the Catholic churches, operating in Malbork in the early modern period. Most attention was paid to the parish St. John the Evangelist, which – with short breaks in the second half of the sixteenth century and during the First Swedish-Polish War – remained in the hands of Catholics. With post-visit protocols learn about repairs carried out, the order of worship and involvement of the clergy. On the basis of the preserved since 1700 year vital records we can conclude that each year about 200 children was baptized and was contained from 50 to 150 weddings. Since the second half of the eighteenth century there are also records of marriages concluded by Lutherans in the Catholic Church, even when both spouses were not Catholics. Apart from the parish of St. John the Evangelist churches still functioning: the castle of the Blessed Virgin Mary, St. Lawrence and the hospital of the Holy Spirit and Chapels. A major role in the pastoral care in the modern era played the Jesuits, who have taken the ministry in 1618.
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Old Catholic Church in East Prussia

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Kopiczko A.
Komunikaty Mazursko-Warmińskie
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2018
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issue 4(302)
642-676
PL
Geneza starokatolicyzmu jest ściśle związana z ogłoszeniem na Soborze Watykańskim I dogmatu o nieomylności papieży w sprawach wiary i moralności. Sprzeciw wobec tych postanowień wyraziło wielu duchownych niemieckich, w tym kilku z diecezji warmińskiej, obejmującej swym zasięgiem terytorium Prus Wschodnich. Początkowo opozycja skupiła się wokół czterech duchownych, wykładowców szkół braniewskich: Andreasa Mentzla, Friedricha Michelisa, Edmunda Treibela i Paula Wollmanna. W krótkim czasie doszło też do utworzenia kilku wspólnot starokatolickich, którym sprzyjało państwo pruskie. Pierwsza i największa grupa zorganizowała się w Królewcu, a następnie w Wystruci, gdzie przystąpił do niej ks. Josef Grunert. W obu miejscowościach udało się im także przejąć na cele własnego kultu świątynie katolickie, co doprowadziło do wieloletnich sporów. W artykule – oprócz przedstawienia dziejów tych placówek i powstałych na tym tle sporów – zaprezentowano także kolejnych duszpasterzy starokatolickich, porządek nabożeństw, wizytacje biskupów połączone z bierzmowaniem, postawę rządu pruskiego oraz stopniowe zmniejszanie się liczby wiernych aż prawie całkowity zanik starokatolicyzmu w Prusach Wschodnich w latach trzydziestych XX wieku.
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Głotowo w świetle dokumentu lokacyjnego i najstarszych zachowanych źródeł archiwalnych

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Kopiczko A.
Komunikaty Mazursko-Warmińskie
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2014
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issue 1(283)
3-20
EN
The article presents the origins and beginnings of the Głotowo. For the first time the name of the village was mentioned in 1290, while the foundation document was issued in 1313. It indicated the founder, John of Dobrzyń, and regulates the division of the land, the judiciary, the construction of taverns, right fair and fishing. The settlement was to include 90 fiefs ground. At the beginning was assumed operation of the parish, which recorded four documents, but the first church was built before the issuance of the location document. Its construction was associated with the legend of locating buried in the ground Host. In 1343, for four years, moved to Głotowo collegiate chapter, which meant that the local church has kept precedence over the temple in Dobre Miasto. An annex supplements the article, it’s the content of the location document in three languages: Latin, German and Polish.
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