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Kościół katolicki wobec parlamentaryzmu II Rzeczypospolitej na przykładzie nauczania społecznego kardynała Stefana Adama Sapiehy

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Kępa M.

Opolskie Studia Administracyjno-Prawne

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2016

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vol. 14

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issue 2

197-206

EN

The purpose of this article is to describe the relationship between parliamentarism and the social teaching of the Catholic Church, with a special emphasis on pastoral, social and political activities of cardinal Adam Stefan Sapieha. The system of parliamentary government is a system of government in which the legislative authority in the form of parliament passes laws and controls the executive authority, which is wielded by the president together with the government. An important aspect of this system of government is the interpenetration of these two authorities and their mutual complementing, which is evident even in the possibility of bringing forward bills by the executive. The view of the parliamentary system held by cardinal Adam Stefan Sapieha was based on the social attitude which was represented by the Christian Democrats. The political system accepted by the Christian Democrats was democracy, which very clearly demonstrates all positive forms of local government’s actions and the principle of subsidiarity. The basis of this assumption is that it is on the lowest levels of society where the common good based on social solidarity can be realized. The Archbishop of Krakow perceived the political, social and economic issues through the prism of the Catholic Church. He believed that the task of the state is to protect society against the moral decay of anti-Christian totalitarian systems. According to Sapieha, the state should act as a servant in relation to the nation. The Metropolitan claimed also that the vision of the relationship between social ranks, contrary to the socialist vision, was not burdened with a conflict. Sapieha saw the danger of drastic social inequality, but definitely spoke out against socialist and communist solutions. The cardinal emphasized the accent which should be laid on the development of all forms of civic government. So the ideal state is a decentralized state, in which citizens, due to rights and activities taken up by themselves, have an influence over the governments. According to Sapieha, a democratic state of law should respect political pluralism based on the principle of subsidiarity and justice, as well as sovereignty, and above all – the principle of parliamentary majority.

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Krytyka konkordatu z 10 lutego 1925 r. w poglądach kardynała Adama Stefana Sapiehy

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Kępa M.

Studenckie Prace Prawnicze, Administratywistyczne i Ekonomiczne

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2016

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vol. 19

137-149

EN

This article aims to present the views of Archbishop of Krakow, Prince Adam Stefan Sapieha, on the concordat signed between the Holy See and the Polish Republic on 10 February 1925. The topic of this paper suggests the critical view on this issue. Krakow bishop showed a negative line from the beginning of the negotiations between the Polish and the Vatican. Throughout the all period of his pastoral ministry, he was asupporter of the separation of church and state, and claimed that the activities of these institutions should be regulated by the constitution or, in particular cases, by special international agreements. He expressed opposition to obligation of the oath to the state by the clergy as well as to insufficient impact of the church on the education of school children. These views were minor ones but not isolated. Critical line represented by Adam Stefan Sapieha against the Concordat of 1925, during the preparation, adoption and ratification, was primarily based on the view of the Bishop on the place of the church in the state and its social and salvific mission.

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The First Two Years at the Wawel Castle. The Origin of the Conflict Over Marshal Józef Piłsudski's Coffin (1935-1937)

80%

Sioma M.

Pamięć i Sprawiedliwość

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2021

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issue 2

322-346

EN

The death of Poland’s First Marshal was used by his adherents for political purposes. Piłsudski’s funeral ceremonies constituted an unprecedented and symbolic event aimed at highlighting his greatness and merits and portraying him as one of Poland’s most distinguished citizens. The ceremonies continued for a few days (and the national mourning for six weeks). The Chief Committee for the Remembrance of Marshal Józef Piłsudski was set up with a view to honouring the Marshal and his deeds. The Committee’s efforts were coordinated by the Executive Department (the WWNK), whose main task was to make sure that the coffin with Piłsudski would be deposited in the crypt under the Tower of the Silver Bells. Because of the scope of work to be carried out in the Wawel Cathedral, constituting property of the Catholic Church, the task was extremely difficult to carry out. It did not take long before it became clear that the goals pursued by both sides (secular and ecclesiastical one) were significantly different. The divergence of opinions led to the conflict that broke out almost immediately after Piłsudski’s body had been deposited in the coffin, and continued until 1937. This article deals with the origin of the conflict which has so far received little attention from scholars, who have focused mainly on the events which, taking place in June and July 1937, formed the most important part of it. Analysis of the source material has enabled the reconstruction of the events from 1935–1937, thus ensuring the possibility of looking at the issue from a new perspective and explaining the reasons for the escalation of the dispute over Piłsudski’s coffin. As shown in the article, the irresponsibility of Piłsudski’s adherents on the one hand, and Archbishop Sapieha’s obstinacy on the other, led to one of the greatest social crises in the inter-war Poland. The author takes his account to 23 June 1937, that is, to the point where the conflict got out of the cabinets of those directly involved in it and became a public issue. The author’s aim in this article was also to reproduce the whole process leading to the outbreak of the conflict in 1937, and to show the role played in it by particular individuals whose behaviour and attitude created a situation in which none of the sides felt responsible for the conflict’s outbreak and none was prepared to make any concessions. The conflict was brought to an end after months of efforts involving the President of the Polish Republic and both Polish and Vatican diplomacies. It is hard to say how it affected the public. It certainly affected the way in which Archbishop Sapieha was perceived. Suffice it say that some demanded that he should be imprisoned in the Bereza Kartuska prison.

Refine search results

1 Opolskie Studia Administracyjno-Prawne

1 Pamięć i Sprawiedliwość

1 Studenckie Prace Prawnicze, Administratywistyczne i Ekonomiczne

2 Kępa M.

1 Sioma M.

1 2021

2 2016

Kościół katolicki wobec parlamentaryzmu II Rzeczypospolitej na przykładzie nauczania społecznego kardynała Stefana Adama Sapiehy

Krytyka konkordatu z 10 lutego 1925 r. w poglądach kardynała Adama Stefana Sapiehy

The First Two Years at the Wawel Castle. The Origin of the Conflict Over Marshal Józef Piłsudski's Coffin (1935-1937)