Search results

1

Rozwiązanie spółki z o.o. „w organizacji”.

100%

Pilarczyk I.

Państwo i Społeczeństwo

|

2015

|

issue 1

21-36

EN

The new institution of partnership law is a private limited company (Plt) in an organization, which has a different (standalone) legal subjectivity. The creation of this institution necessitates a regulation of the moment of its liquidation. The regulation of dissolution, broadly defined in the commercial companies code, is flawed and needs a revision of the legislator. The present article attempts to show the imperfection of the law regulating liquidation of a Plt in an organization.

2

Handover of the buildings and equipment remaining after the dissolution of the Pauline monastery in Leśna Podlaska in 1864 to the Eastern Orthodox Church and its further history

75%

Wereda D.

Historia i Świat

|

2019

|

issue 8

133-148

EN

In Leśna Podlaska, the image of Mother of God has been an object of worship since 1683. In 1727, the Leśna parish was taken over by monks from the Pauline Order. In 1875, on the basis of Tsar Alexander II's decree, the church in Leśna Podlaska, together with the venerated image, the great altar, and votive offerings, were handed over to the Eastern Orthodox Church. The remaining furnishings were transferred to 18 parish churches of the liquidated dioceses of Podlasie and Lublin. The organ was transferred to All Saints Church in Warsaw. The book collection of the Pauline monks from Leśna was donated to the library of the seminary in Lublin. In the years 1879–1881, the exterior of the church was changed, giving the building an appearance characteristic of Orthodox Church temples. Leśna Podlaska became an important centre of Russification policy carried out by Russia.

3

Przejmowanie wyznaniowych fundacji dobroczynnych w PRL przed wejściem w życie dekretu z dnia 24 kwietnia 1952 roku o zniesieniu fundacji

71%

Szymański A.

Opolskie Studia Administracyjno-Prawne

|

2017

|

vol. 15

|

issue 2

213-226

PL

This article analyses, in terms of the legal aspect, the process of dissolution of selected religious foundations before the decree of 24th April 1952 concerning the elimination of those foundations entered into life. The author bases his arguments on the analysis of concrete cases, whose descriptions were found during his archival research.

4

Dyssolucja kulturowa w nowych mediach na przykładzie magiczno-metamorficznego aspektu tożsamości wirtualnej

63%

Rydlewski M.

Kultura Współczesna. Teoria. Interpretacje. Praktyka

|

2019

|

vol. 107

|

issue 4

41-59

EN

This article refers to a reflection of researchers from the Poznań school of cultural studies (Artur Dobosz, Anna Pałubicka) regarding the concept of schizophrenic dissolution (a term coined by Jan Mazurkiewicz) and its possible application in an analysis of postmodern culture. The author of the article argues that the said dissolution – understood as a struggle between the prelogical/magical/metamorphic thinking and the causal/logical, abstract one – takes place not only in a person’s psyche but is also reflected in the media space, for example through the creation and functioning of the so-called virtual identity.

5

Kasata klasztoru misjonarzy św. Wincentego à Paulo w Mławie (1864) i dzieje majątku poklasztornego

63%

Zygner L.

Studia Mazowieckie

|

2021

|

vol. 16

|

issue 1

67-80

EN

Monastery of the Missionary Priests of St. Vincent de Paul in Mława was active in the years 1712–1764. During this period, missionaries served the parish church of the Holy Trinity and the branch church of St. Lawrence in Mława and the parish church of St. Anna in Wojnowka, previously affi liated with the Mława parish. As a result of the dissolution of monasteries in the Kingdom of Poland (1864), the missionary house in Mława was closed, and the property of the missionaries was taken over for the benefi t of the Kingdom’s treasury. The last missionaries left Mława in the spring of 1865. The property taken over from the missionaries (13 houses with squares, gardens, and orchards), as well as about 145 ha of land within the city limits and about 7.5 ha of land belonging to the former hospital run by missionaries were issued for auction and sold in the early 1870s. The building of the liquidated missionary monastery in 1873 was rebuilt for the needs of the offi ce of the Mława poviat. There was also a plan to convert a part of this building into an Orthodox church, which, however, did not come to fruition. The monastery building burned down completely during the air raids on Mława in January 1945.

PL

Klasztor księży misjonarzy św. Wincentego à Paulo w Mławie działał w latach 1712–1764. W okresie tym misjonarze obsługiwali kościół parafialny Świętej Trójcy i kościół filialny św. Wawrzyńca w Mławie oraz kościół parafialny św. Anny w Wojnówce, afiliowany już wcześniej do parafii mławskiej. Na skutek kasaty klasztorów w Królestwie Polskim (1864) dom misjonarzy w Mławie został zamknięty, a majątek po misjonarzach przejęty na rzecz skarbu Królestwa. Ostatni misjonarze opuścili Mławę wiosną 1865 r. Natomiast majątek przejęty po misjonarzach (13 domów wraz z placami, ogrodami i sadami), a także około 145 ha gruntów w granicach miasta oraz około 7,5 ha ziemi należącej do dawnego szpitala prowadzonego przez misjonarzy wystawiono na licytację i sprzedano na początku lat 70. XIX w. Budynek zlikwidowanego klasztoru misjonarskiego w 1873 r. przebudowano na potrzeby biura powiatu mławskiego. Był też plan przebudowania części tego budynku na cerkiew, co jednak nie doszło do skutku. Budynek klasztoru spłonął doszczętnie w czasie nalotów lotniczych na Mławę w styczniu 1945 r.

6

Study of the heritage of dissolved monasteries in local collective memories

63%

Jewdokimow M., Markowska B.

Hereditas Monasteriorium

|

2013

|

vol. 2

19-34

EN

The aim of the paper is to delineate theoretical perspectives which will facilitate the study of the cultural heritage of monasteries and their dissolutions following the concept of collective memory. The article opens with a discussion of selected theories of collective memory in the sociological perspective. The second part points out the difference between the sociological and historical approach to the legacy of dissolved monasteries. The authors also put forward a methodology for the study of local collective memory, which could complement the historical approach.

7

Wybrane źródła do dziejów skasowanych klasztorów trynitarzy w zasobie Rosyjskiego Państwowego Archiwum Historycznego w Sankt Petersburgu

63%

Sobczyńska-Szczepańska M.

Hereditas Monasteriorium

|

2014

|

vol. 4

221-234

EN

The aim of the article is to present selected source documents from the Russian State Historical Archive (Российский государственный исторический архив) in Saint Petersburg relating to the Trinitarian Order. The analysed documents – dealing with the monasteries in Babinoviche, Berestechko, Brailov, Brest, Kamyanets-Podilsky, Kryvichy, Lutsk, Maladzyechna, Orsha, Rzhyshchiv, Shumbar, Teofipol, Trinitopol, Vilnius and Vitebsk – include those of monastic provenance (mainly court files and correspondence), visitation files, correspondence produced by the state administration concerning the dissolutions of the various monasteries, management of the architectural property left by them as well as its measurement drawings.

8

Książka i biblioteka bazyliańska w XVII–XVIII w. oraz wpływ kasat na stan ich zachowania i opracowania

63%

Pidłypczak-Majerowicz M.

Hereditas Monasteriorium

|

2012

|

vol. 1

85-97

EN

The book in the Congregation of St. Basil in 17th and 18th centuries has constituted a bridge between the cultures of Eastern and Western Europe. It has participated in the successes and failures of the order, it joined the two worlds of Christian spiritual culture – the Roman Catholic Church and the Easter Orthodox Church. The Basilians had their facilities on the eastern lands of the Polish Republic, were acting in accordance to the rule of st. Basil the Great and the religious constitutions, were the formation of monks, but their activities qualified them for clerical orders. They have led extensive pastoral activities, charity, led elementary schools, philosophical and theological high schools and colleges, printed and published books in Latin, Polish, Church Slavonic stamped in Cyrillic, translated foreign works, they were engaged in religious and secular writing, mostly historical. They issued more than 1,400 prints, which were printed in their own six typographic publishing houses. The Basilian Fathers were gathering and maintaining their own monastic libraries, whose number was equal to the number of their religious institutions. It was an order of well-educated people, many of them studied abroad, mainly in Italy, spoke foreign languages, travelled across the Europe, were respected preachers and confessors, regarded teachers and writers – what is confirmed by Polish, Belarusian, Russian, and Ukrainian bibliographies. They were significant monastic force in education and printing right behind the Jesuits and Piarists, they undertook competition with other Latin convents in different forms of activity. Destroyed by the tsarist ukase during the Russian annexation, they were reborn during the Austrian occupation after reform in 1882, they are still active in Poland.

9

Suplement do Leksykonu. Bernardynki Tarnowskie

63%

Baczyński B. A., Nawrotek M.

Nasza Przeszłość. Studia z dziejów Kościoła i kultury katolickiej w Polsce

|

2018

|

vol. 130

229-269

PL

Dzieje tarnowskiego klasztoru bernardynek nie zostały, jak dotąd, opracowane w sposób kompleksowy. Na uzupełnienie luki pozwolił odnaleziony w Centralnym Państwowym Archiwum Historycznym Ukrainy we Lwowie zbiór dokumentów z kancelarii klasztornej. Składa się ze sporządzanych od 1767 roku przez kilka zakonnic kopii starych dokumentów oraz z wpisów dokonywanych na bieżąco do 4 grudnia 1781 roku. Jest nieocenionym źródłem do poznania tarnowskiej wspólnoty monastycznej. Prezentowany artykuł, którego zasadnicza część ma formę leksykonu osobowego, sporządzonego na podstawie odnalezionych archiwaliów, uzupełnia dotychczasową wiedzę o dziejach klasztoru bernardynek tarnowskich od chwili wznowienia jego działalności w roku 1630 do kasaty w 1782 roku. Leksykon jest rejestrem 118 sióstr, które żyły w tej wspólnocie monastycznej. Krótkie biogramy podają oprócz nazwiska, imienia świeckiego i zakonnego także imiona i nazwiska rodziców, wysokość posagu, datę obłóczyn i profesji, funkcje sprawowane w klasztorze, datę zgonu i miejsce pochówku. Punktem odniesienia dla prezentowanego suplementu jest lista sióstr zakonnych umieszczona w części Tarnów – Bernardynki, znajdująca się w II tomie monumentalnego dzieła siostry Małgorzaty Borkowskiej Leksykon zakonnic polskich epoki przedrozbiorowej.

EN

The history of the Bernardine Convent in Tarnów has not yet been comprehensively researched. The collection of documents from the convent’s office found in the Central State Historical Archives of Ukraine in Lviv has permitted to fill in the blanks. The collection comprises copies of old documents made since 1767 by a few nuns and excerpts made on a current basis until 4th December 1781. It is an invaluable source of information about the monastic community. The present article, whose main part is a personal lexicon based on archival material, supplements the existing knowledge about the history of the Bernardine Convent in Tarnów from its reactivation in 1630 until its dissolution in 1782. The lexicon is a register of 118 nuns who lived in the monastic community. Short biographical notes specify surnames, baptismal and religious names, parental names and surnames, sum of dowry, date of investiture and profession, functions in the convent, date of death and place of burial. The point of reference for the presented supplement is the list of nuns from Tarnów – Bernardynki (Tarnów – the Bernardine Sisters) from volume 2 of the monumental work of Sr. Małgorzata Borkowska Leksykon zakonnic polskich epoki przedrozbiorowej (The Lexicon of Polish Nuns from the pre-Partition Era).

10

Wizytatorzy klasztorów w Królestwie Polskim w latach 1864-1914

63%

Prejs R.

Hereditas Monasteriorium

|

2015

|

vol. 6

143-159

EN

After the dissolution of monasteries carried out in the Kingdom of Poland in 1864 the tsarist authorities established a new church office, unknown in canon law – visitor or inspector of monasteries. On behalf of bishops visitors were to carry out an annual inspection of monasteries (the bishops would do that only on exceptional occasions); acted as intermediaries in the transfer of money from the authorities to the monastics; maintained registers – updated every year – of monks and nuns in the various monasteries; presented candidates for superiors to the administrators of dioceses or put forward motions to dismiss the incumbent superiors; put forward other personnel motions, e.g. to translocate monks; gave their opinions on the monks’ requests in this respect, as well as opinions on the monks’ requests for temporary leave, enforced discipline in the monasteries, especially with regard to divine service; and usually also oversaw the annual jurisdiction exams taken by monastic priests. In addition, they could assist at monastic professions, though this was only a theoretical right, because after 1864 monastic professions were extremely rare. The visitors would submit more serious cases to diocesan bishops, dealing with minor matters – which included imposition of summary penalties – themselves by virtue of their own authority. Finally, they kept the bishops informed about everything going on the monasteries. Two visitors, Rev Józef Rzewuski in the Diocese of Kujawy and Kalisz, and Rev Józef Dynakowski in the Diocese of Płock, performed their function in a way suggesting that they supported the tsar’s anti-monastic laws. Others devotedly tried to take care of the monasteries that survived the dissolutions.

11

Zmiany własności nieruchomości w Krakowie związane z kasatami klasztorów przełomu XVIII i XIX w.

63%

Follprecht K.

Hereditas Monasteriorium

|

2014

|

vol. 5

27-41

EN

In 1773 there were 39 monasteries in the city of Cracow. Over the following fifty years no fewer than 21 of them ceased to exist. The reduction in the number of church buildings and in the property belonging to the clergy in Cracow began with Pope Clement XIV’s decision of July 1773 to suppress the Society of Jesus. The Society’s property was taken over by the Commission of National Education. Bishop Michał Jerzy Poniatowski, administrator of the Diocese of Cracow from 1782, citing impoverishment and lack of necessary material base, announced dissolutions of monasteries and secularisation of their property or closure of novitiates in female monasteries – a move that would naturally lead to their dissolution. The reduction of the regular clergy in Cracow was continued in 1796–1809 by the Austrian authorities as part of their campaign to close down institutions lacking funds for their operations. A similar policy was pursued by the government of the Duchy of Warsaw in 1810–1815. The campaign ended in the period of the Free City of Cracow. Initially, former monastery buildings did not disappear from the city landscape – they were taken over by other Cracow congregations, transformed into hospitals, barracks, warehouses for the army or offices. However, often abandoned, they became dilapidated and were sold at public auctions, and then turned into e.g. inns or private houses. As Cracow was being transformed into a modern city, the early 19th century saw a demolition of the Church of St. Stephen and former Jesuit buildings in today’s Plac Szczepański (Stephen Square). In the late 19th century the same fate befell the former monastery and hospital of the Oder of the Holy Ghost – a municipal theatre was established in Plac św. Ducha (Holy Ghost Square). Very few Cracow monasteries survived these changes unscathed. Some congregations in the city, both male and female, had to accept monks and nuns from the dissolved monasteries from all over Cracow. Sometimes the authorities would take over just some buildings of a monastery, paying rent to the monastics. Changes in ownership also affected the monasteries’ property – not only located in Cracow – that did not encompass monastic houses but buildings constituting sources of income for the congregations as tenement houses.

12

Losy benedyktynów sieciechowskich po kasacie opactwa w 1819 r.

63%

Stępień R.

Archiwa, Biblioteki i Muzea Kościelne

|

2018

|

vol. 110

357-379

EN

The article discusses the history of the last monks from the Sieciechów Benedictine monastery after its dissolution in 1819. The basic source material for this research included personal files of the monks and secular clergy, the records concerning the work and death of the priests held in the Diocesan Archive in Sandomierz. The reconstruction of the history of the last Benedictines from Sieciechów shows that following the suppression of the monastery, most of them conducted pastoral work in the parishes situated in a few dioceses which existed at the time. The last monks died as administrators of the church in Łysa Góra. The following article constitutes a starting point for further research on the history of the Benedictines from Sieciechów as well as all monks in the period of the 19th-century dissolution of monasteries.

PL

Artykuł omawia losy ostatnich zakonników klasztoru benedyktynów w Sieciechowie po kasacie opactwa w 1819 r. Podstawowym materiałem źródłowym dla badań w tym zakresie były teczki personalne duchowieństwa oraz akta konduit i stanu służby kapłanów przechowywane w zasobie Archiwum Diecezjalnego w Sandomierzu. Rekonstrukcja losów ostatnich benedyktynów sieciechowskich dowiodła, że większość z nich po supresji opactwa podjęła pracę duszpasterską w ośrodkach parafialnych, położonych na terenie kilku ówcześnie istniejących diecezji. Trzech byłych zakonników zakończyło swój żywot jako administratorzy kościoła na Łysej Górze. Artykuł w swym założeniu stanowi punkt wyjścia do dalszych badań nad dziejami benedyktynów z Sieciechowa, jak też szerzej nad problematyką losów duchowieństwa zakonnego w okresie XIX-wiecznych kasat klasztornych.

13

Muzyka w służbie klasztornej dyplomacji

63%

Walter-Mazur M.

Muzyka

|

2019

|

vol. 64

|

issue 2

3-19

EN

In the 17th and 18th centuries, a prioress or abbess at a nunnery had a status similar to that of a feudal lord. She represented the monastery in contacts with the ecclesiastic and secular authorities, and felt responsible for its material well-being, which frequently entailed the need to maintain good relations and to negotiate with persons on whom the convent was to some extent dependent, as well as with the parents or guardians of potential rich candidates for the cloistered life. The latter could bring in a large dowry, which was important for the material functioning of the monastic community. Another group of persons to remain on good terms with were the prioress’s relatives and all those who might influence the frequent disputes concerning property. In the period of monastic order dissolutions, it was important to prove to the decision-makers that the given convent was well-off and perfectly organised. Finally, in those turbulent times prioresses frequently had to negotiate with the commanders of troops passing through their lands or cities. I have used the description of events found in the chronicle of the Benedictine Nuns of Sandomierz, compiled in the years 1762–1780, to illustrate the ways in which music performed by the convent’s ensemble was used by the abbess in her diplomatic efforts. I give examples of the representative and ‘accompanying’ functions of music at the Benedictine Nuns’ Monastery in Sandomierz, as well as of the role of a concert as a ‘gift’ which creates an obligation.

PL

W XVII i XVIII wieku status ksieni żeńskiego klasztoru był zbliżony do statusu feudalnego władcy. Reprezentowała ona klasztor wobec władzy duchownej i świeckiej, oraz czuła się odpowiedzialna za jego materialny dobrostan, skąd nierzadko wynikała konieczność utrzymywania dobrych relacji i pertraktowania z osobami, od których klasztor był w jakimś względzie zależny. Dobre stosunki należało utrzymywać także z opiekunami potencjalnych bogatych kandydatek do zakonu, które mogły wnieść pokaźny posag, ważny z punktu widzenia materialnego funkcjonowania wspólnoty, a także z własnymi koligatami i wszelkimi osobami, które mogły wywierać wpływy w częstych sporach majątkowych. Nadciągający okres kasat klasztorów wymagał tego, by decydentom zaprezentować klasztor jako dobrze uposażony i wzorowo funkcjonujący. Wreszcie, w niespokojnych czasach, nieraz przychodziło się ksieniom układać z dowódcami przemaszerowujących przez ich ziemie lub miasta wojsk. Wychodząc od opisu wydarzeń utrwalonych w kronice benedyktynek sandomierskich, spisywanej w latach 1762-1780, ukazuję w jaki sposób w prowadzonych przez przełożoną działaniach dyplomatycznych była wykorzystywana muzyka wykonywana przez klasztorną kapelę. Przykłady, jakie chciałam tu przywołać, ukazują funkcję reprezentacyjną i „towarzyszącą” muzyki w klasztorze benedyktynek sandomierskich, a także rolę koncertu jako „daru” powodującego zaciągnięcie zobowiązania.

14

Udział Bernardynów w powstaniu styczniowym i ich późniejsze losy

63%

Sitnik K.

Roczniki Teologiczne

|

2021

|

vol. 68

|

issue 4

23-85

EN

According to historians, the participation of the Order of Friars Minor (Bernardines) in the January Uprising was significant. In the light of historical sources Bernardine Fathers wrote a beautiful page in this national surge. As the historian of Bernardine Order Hieronim Eugeniusz Wyczawski claimed, it should be seen as a noble surge being the expression of love for the homeland and freedom. On the other hand it is impossible not to arrive at the conclusion that actions undertaken by Bernardine Fathers were frequently reckless and gullible or they lacked the ability to organize conspiratorial work. In the present elaboration I presented the activity of Bernardine Fathers in Congress Poland and on lands directly incarnated to Russian Empire which underwent big nationalistic oppression and where the bloody January Uprising broke out in 22nd January 1863 in the Kingdom of Poland and in 1st February 1863 in the former Grand Duchy of Lithuania. At the time multiple restrictions of monastic life occurred, also for Bernardine provinces. Not only did occupying authorities declare reluctance to such form of life, but they gradually limited and liquidated monastic structures, single monasteries and whole provinces. The dissolutions of the monasteries were accompanied with looting of their properties, taking away archives and libraries, exploiting of church and monastic premises for secular purposes. The dissolution broke Bernardine structures in the Kingdom of Poland. Many monks lost the sense of leading a monastic life what was manifested by frequent requests about secularization and emigration. It was the price that Bernardine Fathers paid for their patriotic engagement and binding their lives with the history of Polish society.

PL

Według historyków udział Zakonu Braci Mniejszych (bernardynów) w powstaniu styczniowym był znaczący. W świetle źródeł historycznych zapisali oni piękną kartę w zrywie narodowym. Uznać to trzeba za zryw szlachetny, jak stwierdził bernardyński historyk Hieronim Eugeniusz Wyczawski, będący wyrazem umiłowania Ojczyzny i wolności. Z drugiej jednak strony nie sposób nie dostrzec, że w podejmowanych przez bernardynów akcjach było dużo nierozwagi, brak umiejętności organizowania pracy konspiracyjnej i niemało łatwowierności. W niniejszym opracowaniu przedstawiłem działalność bernardynów w Królestwie Kongresowym i na ziemiach bezpośrednio wcielonych do rosyjskiego imperium, gdzie był duży ucisk narodowościowy i gdzie wybuchło krwawe powstanie styczniowe 22 stycznia 1863 r. w Królestwie Polskim i 1 lutego 1863 r. w byłym Wielkim Księstwie Litewskim. W omawianym okresie wystąpiły wielorakie ograniczenia życia zakonnego, również dla prowincji bernardyńskich. Władze zaborcze nie tylko deklarowały niechęć wobec tej formy życia, ale stopniowo ograniczały i likwidowały struktury zakonne, pojedyncze klasztory i całe prowincje. Kasatom klasztorów towarzyszyły grabieże ich mienia, zabór archiwów i bibliotek, wykorzystywanie pomieszczeń kościelnych i klasztornych na cele świeckie. Kasata rozbiła struktury bernardynów w Królestwie Polskim. W wielu zakonnikach zagubiła sens prowadzenia życia zakonnego, co przejawiało się w częstych prośbach o sekularyzację oraz w emigracji. Była to cena, jaką bernardyni płacili za zaangażowanie patriotyczne i związanie swego życia z losami społeczeństwa polskiego.

15

Nieznane malowidło z 1805 r. pochodzące ze skasowanego klasztoru bernardynów w Barczewie

51%

Maciejko K.

Hereditas Monasteriorium

|

2013

|

vol. 3

231-239

EN

The collection of the State Archive in Olsztyn holds a highly unusual item: a decorative inscription concerning the monks and donors of the Franciscan Observants monastery in Barczewo. It is a 200 by 100 cm, oil-on-canvas painting, whose textual part is composed of a decorative title, an outline of the monastery’s history, the list of donators, as well as of the deceased fathers and friars covering the period between 1599 and 1817. The fundamental content is organised into five columns. The painting was decorated with a composition of a geometrical ornament, a vine, and a bordure of skull and bones suspended on a ribbon. The dissolution of the order, which took place in 1830, led to the dispersal of the Franciscan legacy. In view of a small number of extant sources from the suppressed monastery, the plaque seems all the more valuable. The inscription, due to a poor state of preservation, has not been made available for research so far, a situation which the restoration works currently in progress will help to change.

16

Pokasacyjne losy opactwa cystersów w Lądzie na podstawie źródeł archiwalnych zachowanych w zespołach akt: Centralne Władze Wyznaniowe Królestwa Polskiego i Komisja Województwa Kaliskiego z zasobu Archiwum Głównego Akt Dawnych w Warszawie

51%

Lewandowska D.

Hereditas Monasteriorium

|

2014

|

vol. 5

65-106

EN

The end of the centuries-long history of the Cistercian Abbey in Ląd, founded around mid-12th century, was brought about by the partitions of Poland. On 30 June 1818 Pope Pius VII issued the bull Ex imposita Nobis, introducing a new diocesan division in the Congress Kingdom, thus adapting the administrative structure of the Church to that of the state and taking into account a proposal by the Government Commission for Religious Denominations and Public Enlightenment to dissolve some monasteries with their endowments in order to improve the living conditions of the secular clergy. The Archbishop of Warsaw, Franciszek Skarbek-Malczewski signed the dissolution decree on 17 April 1819. The Church retained only small estates which served as endowments for parishes and monasteries; income from the Church property taken over by the Kingdom’s treasury was the basis of the so-called General Religious Fund from which salaries of the clergy were paid, for example. The victims of the 1819 dissolution included all monastic houses of the Cistercians. Documents for the study of the Ląd Cistercians from the pre-dissolution period and after the proclamation of the 1819 decree have been preserved in the Central Archives of Historical Records in Warsaw in two fonds: Central Religious Authorities of the Kingdom of Poland (CRAKP) and the Commission of the Kalisz Province (CKP). The records in the CRAKP fonds comprise three units with documents from 1819 (no. 802), 1833–1858 (no. 801) and 1835 (no. 803). The file no. 802 contains the oldest documents relating to the dissolution of the Ląd Abbey and associated directly with Primate Malczewski’s decree, including a copy of the decree. The CKP fonds comprises five volumes of records dealing with the funds of the dissolved Cistercian Monastery and Abbey in Ląd from 1810–1850. The material in question can be divided into several problem groups: 1. documents associated with the introduction of the dissolution, e.g. protocols and reports of the commissioners sent to Ląd; 2. records relating to the condition of the church and monastery buildings; 3. records relating to monastics still associated with the Ląd monastery, living there or providing their pastoral services in nearby parishes; 4. cases involving the monastery’s debtors and concerning property-secured loans, payment of commissions in arrears or recovery of sums lent. In 1850 the Ląd monastery passed to the Capuchins, an event that opened a new era in its history. However, the documents kept in the Central Archives of Historical Records and relating to that period, which ended with another dissolution, in 1864, require a separate analysis.

17

Archiwalia na temat skasowanych klasztorów w zbiorach państwowych archiwów w Kijowie i Żytomierzu na Ukrainie w świetle kwerendy przeprowadzonej w dniach 5–23 VIII 2013 r.

51%

Rosowski W.

Hereditas Monasteriorium

|

2014

|

vol. 5

269-294

EN

The sources and material for the study of the history of Catholic monasteries in Podolia, Volhynia and the Kiev region, dissolved throughout the 19th century by the Russian government, are greatly dispersed. Documents of interest to the project can be found in several state archives in Ukraine. The biggest collections are kept in the Central State Historical Archives of Ukraine in Kiev (Центральний державний історичний архів України, м. Київ) and the State District Archives in Kiev (Державний архів Київської області) and Zhytomyr (Державний архів Житомирської області). In the article the author presents the results of a survey of these archive holdings, pointing to the most interesting documents. He has managed to make a detailed inventory of several archive units – associated with dissolutions of monasteries (including the 1832 dissolution) of greatest importance to the project, to analyse a dozen or so files documenting the dissolutions of the various monasteries (of the Franciscan Observants (Bernardines) in Dubno, the Franciscans in Mezhyrich, the Discalced Carmelites in Berdychiv and Kamyanets-Podilsky, or the Capuchins in Brusyliv, Khodorkiv, Starokostiantyniv and Vinnytsia), as well as to collect a lot of material dealing with the fate of friars from the dissolved monasteries and to indicate fonds in which interesting documents might be found.

18

Kościół św. św. Piotra i Pawła Apostołów oraz inne zabudowania jezuickie i benedyktyńskie w Pułtusku (inwentarze z lat 1781–1882 oraz dokumentacja fotograficzna)

51%

Wiśniewski K.

Hereditas Monasteriorium

|

2014

|

vol. 5

107-161

XX

In the first part of the article the author examines the history of Jesuit and Benedictine buildings in Pułtusk from their construction till the present. The Church of SS. Apostles Peter and Paul was built by the Jesuits in 1688–1702, though work inside the church went on until 1718, when the church was consecrated. The furnishing of the church continued in 1720–1764. The Jesuit College was housed in buildings erected in the 1550s and 1560s. After the suppression of the Society in 1773 the church and the school were taken over by the Commission of National Education and then, in 1781, by the Benedictines, who had moved here from Płock. In 1803–1806 and 1816–1819 the Benedictines built a new monastery and school, and in 1827–1828 they carried out a thorough renovation of the church, which was considered at that time to be one of the most beautiful churches in the Diocese of Płock. After the dissolution of the Benedictine monastery in 1864, the church was given to the (collegiate) Parish of St. Matthew. In 1875 it was ravaged by a huge fire, in which most of the furnishings were burnt. The Second World War saw a destruction of the towers in the main facade. Since 2011 the Church of SS. Peter and Paul has been the parish church of St. John Paul II’s Parish. In the second part of the article the author presents the circumstances of the compilation of the inventories published in part three. The first inventory (no. 1) was compiled in 1781, when the former Jesuit church and monastery were being taken over by the Benedictines. A comparison between its entries and the inventory taken in 1775 during Bishop Krzysztof Szembek’s inspection reveals many missing items of movable property, especially those made of gold or silver, most of which must have enriched the treasuries of the Płock cathedral and the Pułtusk collegiate church. Another inventory taking came in late 1864 and early 1865 (nos 2–5) in connection with the dissolution of the Pułtusk monastery. The 1869 inventory (no. 6) was compiled when the monastery building was being taken over by a school. The last inventory (no. 7) was taken in 1882. It shows the Benedictines’ movable and immovable property during the dissolution and the scale of the damage wreaked by the 1875 fire. Only few items survived it.

19

Kasata klasztoru bazyliańskiego w Lublinie w latach 1864–1866

51%

Lorens B.

Archiwa, Biblioteki i Muzea Kościelne

|

2020

|

vol. 114

203-216

EN

In the mid-19th century, the Basilian monastery in Lublin was one of the five monasteries of this type in the Kingdom of Poland. Its dissolution was ordered by the governor Teodor Berg on 10 December, 1864, and carried out on 30 January, 1865. The monastic property was repossessed and taken over by the Treasury of the Kingdom of Poland. The Church of the Transfiguration of the Lord thus became a parish church, and the former monastery superior became its temporary administrator on the post of a vicar. The monastery buildings were to be used as the rector’s apartment and a Uniate elementary school. Following the liquidation of the Uniate Church in the Kingdom of Poland in 1875, the parish was joined to the Orthodox Church.

PL

Monaster bazyliański w Lublinie w połowie XIX w. był jednym z pięciu klasztorów w Królestwie Polskim. O jego kasacie zdecydował namiestnik Teodor Berg rozporządzeniem z 10 XII 1864 r. Przeprowadzono ją 30 I 1865 r. Nieruchomości klasztorne zostały przejęte na rzecz Skarbu Królestwa Polskiego. Cerkiew pw. Przemienienia Pańskiego stała się świątynią parafialną, zaś dotychczasowy przełożony klasztoru został jej tymczasowym administratorem jako wikariusz. Zabudowania klasztorne przeznaczono na mieszkanie parocha oraz unicką szkołę elementarną. W 1875 r. ze względu na likwidację Cerkwi unickiej w Królestwie Polskim parafia stała się prawosławną.

20

Cystersi jędrzejowscy po kasacie opactwa w 1819 r. Studium biograficzne, cz. 1

51%

Stępień R.

Saeculum Christianum. Pismo Historyczne

|

2023

|

vol. 30

|

issue 1

EN

The article presents the history of the Cistercians of Jędrzejów after the dissolution of the abbey in 1819. In the first stage of the research, a biographical index was prepared, which was used to analyze the social and territorial origin as well as the numerical and age structure of the monks. The primary source material were general and personal files of the clergy, diocesan and monastic schematisms, as well as parish files and record books. After the suppression of the abbey, some of the monks stayed in the monastery buildings, others went to parish work. These were often centers associated with the Jędrzejów monastery.

PL

Artykuł przedstawia losy cystersów jędrzejowskich po kasacie opactwa w 1819 r. W pierwszym etapie badań przygotowano kartotekę biograficzną zakonników, która posłużyła do przeprowadzenia analizy w zakresie ich pochodzenia społecznego i terytorialnego oraz liczebności i struktury wieku. Podstawowy materiał źródłowy stanowiły akta ogólne i personalne duchowieństwa, schematyzmy diecezjalne i zakonne oraz akta parafialne i księgi metrykalne. Po supresji opactwa niektórzy z zakonników pozostali dożywotnio w zabudowaniach klasztoru, inni przeszli do pracy na placówkach parafialnych. Niejednokrotnie były to ośrodki powiązane z klasztorem jędrzejowskim.

Refine search results

Rozwiązanie spółki z o.o. „w organizacji”.

Handover of the buildings and equipment remaining after the dissolution of the Pauline monastery in Leśna Podlaska in 1864 to the Eastern Orthodox Church and its further history

Przejmowanie wyznaniowych fundacji dobroczynnych w PRL przed wejściem w życie dekretu z dnia 24 kwietnia 1952 roku o zniesieniu fundacji

Dyssolucja kulturowa w nowych mediach na przykładzie magiczno-metamorficznego aspektu tożsamości wirtualnej

Kasata klasztoru misjonarzy św. Wincentego à Paulo w Mławie (1864) i dzieje majątku poklasztornego

Study of the heritage of dissolved monasteries in local collective memories

Wybrane źródła do dziejów skasowanych klasztorów trynitarzy w zasobie Rosyjskiego Państwowego Archiwum Historycznego w Sankt Petersburgu

Książka i biblioteka bazyliańska w XVII–XVIII w. oraz wpływ kasat na stan ich zachowania i opracowania

Suplement do Leksykonu. Bernardynki Tarnowskie

Wizytatorzy klasztorów w Królestwie Polskim w latach 1864-1914

Zmiany własności nieruchomości w Krakowie związane z kasatami klasztorów przełomu XVIII i XIX w.

Losy benedyktynów sieciechowskich po kasacie opactwa w 1819 r.

Muzyka w służbie klasztornej dyplomacji

Udział Bernardynów w powstaniu styczniowym i ich późniejsze losy

Nieznane malowidło z 1805 r. pochodzące ze skasowanego klasztoru bernardynów w Barczewie

Pokasacyjne losy opactwa cystersów w Lądzie na podstawie źródeł archiwalnych zachowanych w zespołach akt: Centralne Władze Wyznaniowe Królestwa Polskiego i Komisja Województwa Kaliskiego z zasobu Archiwum Głównego Akt Dawnych w Warszawie

Archiwalia na temat skasowanych klasztorów w zbiorach państwowych archiwów w Kijowie i Żytomierzu na Ukrainie w świetle kwerendy przeprowadzonej w dniach 5–23 VIII 2013 r.

Kościół św. św. Piotra i Pawła Apostołów oraz inne zabudowania jezuickie i benedyktyńskie w Pułtusku (inwentarze z lat 1781–1882 oraz dokumentacja fotograficzna)

Kasata klasztoru bazyliańskiego w Lublinie w latach 1864–1866

Cystersi jędrzejowscy po kasacie opactwa w 1819 r. Studium biograficzne, cz. 1