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Fundacje i bractwa religijne w Głogowie Małopolskim od XVI do XVIII wieku

100%

Borkowski R., Nowicki T., Lorens B.

Prace Historyczno-Archiwalne

2020

issue 32

7-30

Charitable organizations and confraternities in Glogów Malopolski from 16th to 18th century. From its founding in 1570, rich religious life bloomed in Glogów Malopolski. The town was founded by Krzysztof Glowa bearing the ‘Jelita’ coat of arms, who had also initiated and funded a wooden parish church. In the following decades of the town’s existence, new owners founded new religious charitable organizations. Mikolaj Spytek Ligeza, at the beginning of 1630s, founded a hospital for the poor, which also had a religious undertone. Various guilds were founded in the town, including but not limited to: craftsmen, shoemakers, butchers and tailors guild and their statutes prove that craftsmen organized themselves also in the religious life, as they had their own altars in the parish church. At the end of the 17th century, due to an individual’s initiative, a new charitable organization was founded, thanks to which a priest who performed his duties at the tailors’ altar could earn a living. The beginning of the 18th century brought a great northern war and with it death and destruction. This caused the piousness of the town’s people to rise. A confraternity of the Holy Rosary was founded along with a new church located at the so-called ‘Piasek’. The church displayed a painting of the Salus Populi Romani, which with time became famous for its boons which then led to veneration. A well was set up in the vicinity of the church and its water was rumored to have healing properties. The next confraternity to start its activity near the church was the confraternity of St. Anne. It was founded by the townspeople. The third confraternity to be founded was confraternity of the Holy Trinity, which had its fund financed by the townspeople and by a new owner of the town Urszula Lubomirska, maiden name Branicka. In the 1760s Urszula brought Vincentians to Glogow Malopolski. She built them a brick church combined with a mission and another building which became their residence. The sum she funded had enough withdrawn monthly to support five priests on the premises. Additionally, the 30 Robert Borkowski duchess made sure that the missionaries took over the spiritual duties in the other two churches in Glogow – the parish one, and the one located in the so-called ‘Piasek’. Missionaries resided in Glogow for only 20 years, as in the 1780s the confraternity did no longer exist. The residential buildings and the church were taken over by the invader’s government. At the beginning of the 19th century the church alongside the mission burned down, and in the interwar period the ruins were cleared out. Only one small residential building was left standing. The article demonstrates how the lives of the townspeople of the old Glogow Malopolski were deeply intertwined with religion.

W założonym w 1570 r. Głogowie Małopolskim od pierwszych lat jego istnienia kwitło bogate życie religijne. Miasto lokował Krzysztof Głowa herbu Jelita, był on również fundatorem drewnianego kościoła parafialnego. W kolejnych dziesięcioleciach istnienia Głogowa Małopolskiego powstawały nowe fundacje religijne pochodzące od następnych właścicieli miasta. Mikołaj Spytek Ligęza na początku lat 30. XVII w. założył szpital dla ubogich, co miało również wymiar religijny. W mieście powstały cechy rzemieślnicze – szewski, tkacki, rzeźniczy, krawiecki i inne, a ich statuty dowodzą, że rzemieślnicy organizowali się również we wspólnym życiu religijnym, posiadali między innymi własne ołtarze w kościele parafialnym. Pod koniec XVII w. z prywatnej inicjatywy powstała fundacja, dzięki której znalazł utrzymanie ksiądz, który sprawował obowiązki duchowne przy ołtarzu cechu krawieckiego. Początek XVIII w. przyniósł za sobą wielką wojnę północną, a wraz z nią śmierć i zniszczenia. Reakcją na to mieszczan głogowskich był wzrost pobożności. Powstało wówczas bractwo różańcowe oraz nowy kościół położony tuż za miastem na tzw. Piasku. W kościele znalazł się obraz Matki Bożej Śnieżnej, który z czasem został uznany za słynący łaskami i otoczony kultem religijnym. W pobliżu kościoła wykopano studnię, której woda uchodziła za leczniczą. Kolejne bractwo, które rozpoczęło swą działalność przy głogowskiej parafii to bractwo św. Anny. Było ono również założone przez mieszczan. Trzecie bractwo Św. Trójcy miało fundusz, na który złożyli się mieszczanie i jedna z kolejnych właścicielek miasta, Urszula z Branickich Lubomirska. W latach 60. XVIII w. ściągnęła ona do Głogowa Małopolskiego księży misjonarzy ze Zgromadzenia Misji św. Wincentego à Paulo. Zbudowała dla nich murowany kościół połączony z domem misyjnym i budynek, który został ich siedzibą. Ufundowana przez nią suma, z której były płacone wyderkafy, pozwalała na utrzymanie pięciu księży. Dodatkowo księżna postarała się, aby duchowni ze Zgromadzenia Misji przejęli opiekę duchowną w pozostałych dwóch głogowskich kościołach – parafialnym i na Piasku. Misjonarze przetrwali w Głogowie Małopolskim tylko 20 lat, w latach 80. XVIII w. Zgromadzenie Misji zostało zlikwidowane. Zabudowania misjonarzy wraz z kościołem przejął rząd zaborcy. Na początku XIX w. kościół z domem misyjnym spłonął, a w okresie międzywojennym XX w. ruiny zostały rozebrane. Pozostała jedynie oficyna mieszkalna. Artykuł demonstruje, jak życie mieszkańców dawnego Głogowa Małopolskiego było głęboko związane z religią.

Jezuici w trzech wielkich miastach pruskich w XVI–XVIII w.

61%

Kościelak S.

Hereditas Monasteriorium

2013

vol. 3

155-187

The aim of the present paper has been to present the most distinctive elements of the Jesuits’ influence in three large Prussian cities, bastions of Protestantism in Royal Prussia (and Poland): Gdańsk, Toruń, and Elbląg, as well as to summarise the effects of their expansion, successes and failures. It was only in Toruń that the Jesuits managed to establish a college within the city walls. In Gdańsk they founded a missionary post in the Blessed Virgin Mary parish (later – at the Royal Chapel) with a base at the college of the nearby Stare Szkoty, while in Elbląg – two short-lived missions at the parish of St Nicholas: one established at the end of Zygmunt August’s reign, the other one – in the 1760’s. The Jesuits managed to introduce into these three towns –to the degree which the organisation of their institutes permitted– various forms of religious activity, without neglecting education (although only in Toruń with a complete success), ministry in a broad sense, nor preaching. They also used more refined forms of exerting influence: they supervised confraternities, held discussions and debates, and organised religious propaganda. In order to promote the Catholic doctrine they used both the word and the visual image, including exterior decorations of the facades (wall emblems) as well as interior embellishments (paintings and figures documenting the cults popular in Baroque and among the Jesuit Society). Thus, the Jesuits marked their presence in those towns –especially in Toruń and Gdańsk– but they also met with a negative response from the society, particularly in Toruń, where unrest and clashes between Protestants and Catholics were most common, and the presence of the Jesuits acted as a catalyst for this kind of behaviour. One could advance a thesis that (negative) reaction towards the Jesuits was proportional to the scale of their presence in these cities: the stronger it was, the sharper and more decided the reaction of the opposing factors proved to be. Notwithstanding, the immediate effect of the Counter-Reformation campaign in these three cities –conversions into Catholicism– occurred on an extremely modest scale, though relatively largest in Gdańsk, the most “open” of all the cities of the Republic of Poland, a large commercial and cultural centre of this part of Europe. Toruń and Elbląg turned out to be much more resistant to conversion (especially that effectuated by the Jesuits) than Gdańsk. Thus, the overall outcome of the Jesuits’ presence in these three municipalities was by no means a success. Nor was it, however, an outright failure, since the Jesuits continually strove to strengthen the position of Catholicism in the vicinity of these cities, in the broadly defined Gdańsk Pomerania (Royal Prussia). In the 19th century, the Catholic workforce flocking for work to the rapidly developing industrial centres based the cities in question managed to increase the population potential of the Catholicism. This tendency became most noticeable in Toruń and Gdańsk.

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1 Hereditas Monasteriorium

1 Prace Historyczno-Archiwalne

1 Borkowski R.

1 Kościelak S.

1 Lorens B.

1 Nowicki T.

1 2020

1 2013

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Fundacje i bractwa religijne w Głogowie Małopolskim od XVI do XVIII wieku

Jezuici w trzech wielkich miastach pruskich w XVI–XVIII w.