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Obrazy z życia mazurskich ewangelików w 1946 roku

100%
Jasiński G.
Gdański Rocznik Ewangelicki
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2017
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vol. 11
55-69
EN
The article includes reports of the first half of 1946 submitted by Dea-con Edward Szendle, one of the first representatives of the Evangelical-Augsburg Church who came to the Masuria Region after the end of World War II.The author of the reports presents both situation of the Church building up its parish structures within the new area of its activity and also approach, mainly negative, towards both the Church itself and evangelical Masurian people from the part of the Polish state authorities and Catholic settlers coming from Poland to the former East Prussia.
2
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Życie społeczne parafii luterańskiej w Białymstoku od I do II wojny światowej

100%
Różański K. M.
Gdański Rocznik Ewangelicki
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2017
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vol. 11
41-54
EN
The article completes the picture of the situation of the Lutheran con-gregation in Białystok in the interwar period. It presents lively educational and cultural activities conducted by the parish, the latter to include: choirs, library, pastoral care, youth groups, military chaplaincy. The article also de-scribes the parish's relationship with the German People's Union in Poland which resulted in bad reputation and troubles for the community in the post-war period, although in fact these relations were limited and terminated quite fast. The issue of personal and national tensions within the congregation - illustrated by the case of division in the years 1931-32 - is also discussed. At that time two separate parish councils functioned that did not recognise and fought each other (one of them even questioned the authority of the Consistory in Warsaw and considered joining the congregation of another church). It even came to an intervention of the state authorities. After the breakout of World War II Podlachian Protestants – officially considered to be Germans – were mostly evacuated to German Reich. Those who remained were mostly exiled by the Soviet to Siberia or Kazakhstan andsome converted to Roman Catholicism. After the war only few remained. The congregation was closed in 1978 but since 2002 it is again active and vital. The article ends a series of four articles summarizing the history of the Lutheran congregation in Białystok.
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Reorganizacja Kościoła ewangelicko-augsburskiego w Polsce międzywojennej w świetle dekretu Prezydenta Rzeczypospolitej z 25 listopada 1936 r. oraz rozporządzenia Rady Ministrów z dnia 17 grudnia 1936 r.

75%
Klich Ł.
Przegląd Zachodni
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2017
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issue 3(364)
153-173
EN
The Evangelical-Augsburg Church traces its origins to the 16th century, but during Poland’s national captivity found itself under the influence of the occupation authorities. In the Kingdom of Poland its organization was defined by the bill of 1849 which subordinated it to the rule of the Tsar. After Poland regained its independence the Church experienced a period of development and uninhibited activity. This was also a time for establishing relations with the reborn Polish state. The task was undertaken by Bishop Juliusz Bursche of the Evangelical-Augsburg Church. After many years of endeavors he succeeded in securing two significant rulings: the decree of the President of the Republic of Poland of 25 November 1936 and a supplementary directive of the Cabinet of 17 December 1936, which constituted an approval of the Basic Internal Law regulating in detail the crucial issues of the Church’s functioning. In the light of these documents the Evangelical-Augsburg communion obtained a coherent organizational structure consisting of 10 dioceses, 117 parishes and 40 filial churches. Additionally, Church nomenclature was Polonized. This period of development was brought to a halt by the outbreak of the Second World War, and after it ended, the communist system was installed in Poland. The act of 4 July 1947 definitively negated the pre-war achievements.
4
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Parafia Ewangelicko-Augsburska w Lublinie: historia – tradycja – współczesność, red. Dariusz Chwastek, Lublin 2007, ss. 111

63%
Korniłłowicz E.
Facta Simonidis
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2009
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vol. 2
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issue 1
309-312
5
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Parafia ewangelicko-augsburska w Szczytnie w latach 1945 – 1969

51%
Bielawny K.
Studia Elbląskie
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2021
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vol. 22
85-102
EN
After the end of World War II, the Evangelical-Union Church ceased to exist in East Prussia. The Evangelical-Augsburg Church of Poland became its legal heir. Since 1945, the Lutheran parish of Szczytno was pastored by priests of Polish nationality. The first pastor of the parish was Rev. Jerzy Sachs, who came from a multi-generational pastoral family. He ministered in Szczytno from 1945 to 1951. The succeeding pastor was Rev. Alfred Jagucki. He came to Szczytno from Sorkwity. Besides his pastoral work in the parish, he held the office of senior minister of the Masurian Diocese from 1958 to 1963. Rev. Henryk Ćmok served as the successive pastor of the Lutheran parish in Szczytno. He held the ministry for seven years.
PL
Wraz z końcem II wojny światowej w Prusach Wschodnich przestał funkcjonować Kościół ewangelicko-unijny. Prawnym spadkobiercą stał się Kościół ewangelicko-augsburski w Polsce. Od 1945 r. w parafii luterańskiej w Szczytnie duszpasterzowali duchowni narodowości polskiej. Pierwszym proboszczem parafii był ks. Jerzy Sachs, pochodzący z wielopokoleniowej rodziny pastorskiej. Duszpasterzował w Szczytnie w latach 1945 – 1951. Kolejnym duszpasterzem był ks. Alfred Jagucki. Do Szczytna przybył z Sorkwit. Poza pracą duszpasterską w parafii pełnił urząd seniora diecezji mazurskiej w latach 1958 – 1963. Ks. Henryk Ćmok, był kolejnym duszpasterzem luterańskiej parafii w Szczytnie. Posługiwał siedem lat.
6
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Charakter prawny służby duchownego w Kościele Ewangelicko-Augsburskim w Rzeczypospolitej Polskiej

51%
Filak A.
Studia z Prawa Wyznaniowego
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2018
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vol. 21
141-155
EN
The aim of this article is to present the legal character of the ministry of the clergy – a deacon, a vicar, and a parish priest – in the Evangelical Church of the Augsburg Confession in the Republic of Poland. Since diocesan bishops also typically perform the function of parish priests, which largely determines their formal situation, their legal status is not considered in the present study. The analysis of the legal situation of service of the clergy is based on the acts of ecclesiastical law, including in particular the Fundamental Internal Law and the regulations specifying the rights and obligations of the clergy of the Evangelical-Augsburg Church in Poland (Pragmatyka Służbowa). The office of the clergyman in the Evangelical Church of the Augsburg Confession comes from God. However, it has also its legal dimension, which is defined in the Fundamental Internal Law. The Lutheran Church recognizes one office with the threefold order of ministry: a bishop, a presbyter, and a deacon. The ecclesiastical office is not hierarchical – all of the orders of the ecclesiastical office are equal, although they do differ in terms of duties. What unites them is their shared authority to exercise the Power of the Keys, and thus to forgive or retain sins, proclaim the Gospel, and administer the sacraments. The ordination is not sacramental in its character. The law of the Church specifies the terms and conditions of ordination, the rights and duties of the clergy, as well as the rules of appointing to office and removing clergymen from the list of the clergy.
PL
Przedmiot niniejszego opracowania stanowi przedstawienie charakteru prawnego służby duchownego – diakona, wikariusza i proboszcza – w Kościele Ewangelicko-Augsburskim w RP. Autorka świadomie rezygnuje z analizy statusu prawnego służby biskupa, jako że biskupi diecezjalni zasadniczo pełnią również funkcję proboszcza, co w istotnym stopniu przesądza o ich sytuacji formalnej. Podstawę analizy sytuacji prawnej służby duchownych stanowią akty prawa kościelnego, w tym przede wszystkim Zasadnicze Prawo Wewnętrzne oraz Pragmatyka Służbowa. Urząd duchownego w Kościele Ewangelicko-Augsburskim pochodzi z ustanowienia Bożego, ale ma również swój wymiar prawny określony w Zasadniczym Prawie Wewnętrznym. Kościół luterański uznaje jeden urząd duchowny, który posiada trzy posługi: biskupa, prezbitera i diakona. Urząd kościelny nie jest hierarchiczny i każda z posług urzędu kościelnego jest sobie równa, chociaż różnią się od siebie zakresem obowiązków. Tym, co zespala posługi urzędu kościelnego, jest wspólne prawo do sprawowania władzy kluczy, a przez to w konsekwencji do odpuszczania i zatrzymywania grzechów, głoszenia Ewangelii i sprawowania sakramentów. Ordynacja nie ma charakteru sakramentalnego. Prawo kościelne określa warunki ordynacji, prawa i obowiązki duchownych, a także zasady powoływania na urząd oraz skreślenia z listy duchownych.
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