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Katolicka placówka duszpasterska w Suszu w latach 1879-1884

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Jodkowski M.
Studia Warmińskie
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2015
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issue 52
257-270
PL
Katolicka kuracja w Suszu borykała się z wieloma trudnościami, wynikającymi m.in. z usytuowania na obszarach diaspory. Niewielka liczba wiernych należących do tej placówki nieustannie wzrastała, chociaż w 1879 r. liczba zgonów przewyższała liczbę chrztów. W 1883 r. odnotowano już 412 osób tej konfesji skupionych wokół Susza i okolic. Szczególną opieką otaczano młodsze pokolenia, zapewniając im możliwość edukacji w prywatnej szkole katolickiej w Suszu. Kontynuowano posługę duszpasterską wśród miejscowych żołnierzy oraz podjęto szereg inicjatyw zmierzających do intensyfikacji opieki pastoralnej nad więźniami. Kuratus suski ks. Franz Albert Loeper dojeżdżał do Zalewa, aby sprawować cztery razy w roku msze św. dla tamtejszych katolików. Funkcjonowanie placówki duszpasterskiej było uzależnione od wsparcia katolików nie tylko z diecezji chełmińskiej, ale również spoza granic lokalnego Kościoła. Szczególną rolę w tym względzie odegrało Stowarzyszenia św. Bonifacego, które dotowało m.in. wynagrodzenie duszpasterza oraz nauczyciela katolickiego w Suszu.
EN
The Catholic pastoral institution in Susz struggled with numerous difficulties, resulting from, among others, the location in the areas of diaspora. However, the small number of worshipers belonging to this institution increased consistently, although in 1879, deaths outnumbered baptisms. In 1883, already 412 people of this creed were noted in Susz and the surrounding areas. Younger generations were the subject of special care – they had the possibility to be educated in a private Catholic school in Susz. Pastoral services were continued among local soldiers and a number of initiatives leading to the intensification of pastoral care of prisoners were undertaken. The priest of Susz, Franz Albert Loeper, travelled to Zalewo four times a year in order to celebrate Mass for the local Catholics. The function of the pastoral institution depended on the support of Catholics not only from the Bishopric of Culm, but also from outside the local Church community. The St. Boniface Association played a special role in this respect. It subsidized, among others, the remuneration of the priest and of the Catholic teacher in Susz.
DE
Die katholische Kuratie in Rosenberg/Susz kämpfte mit vielfältigen Problemen, die u. a. daher rührten, dass sie sich in der Diaspora befand. Die zunächst kleine Anzahl der Gläubigen, die zu dieser Einrichtung gehörten, stieg jedoch kontinuierlich an, wobei man allerdings noch für das Jahr 1879 feststellen musste, dass die Zahl der Todesfälle die Zahl der Taufen überstieg. Im Jahre 1883 notierte man bereits 412 Personen katholischer Konfession in Rosenberg/Susz und Umgebung. Eine besondere Betreuung erfuhren Kinder und Jugendliche, indem man ihnen die Möglichkeit zum Schulbesuch in der katholischen Privatschule in Rosenberg/Susz bot. Mit dem seelsorgerischen Dienst an den vor Ort stationierten Soldaten fuhr man fort und rief ebenso eine Reihe von Initiativen ins Leben mit dem Ziel, die geistliche Betreuung von Gefängnisinsassen zu intensivieren. Der Kuratus von Rosenberg/Susz, Pfr. Franz Albert Loeper fuhr nach Saalfeld/Zalewo, um dort viermal im Jahr die Heilige Messe mit den dortigen Katholiken zu feiern. Die Existenz der Seelsorgestelle war abhängig von der Unterstützung durch Katholiken nicht nur aus dem Bistum Kulm, sondern auch von der Unterstützung von weiter her. Eine besondere Rolle spielte hierbei der Bonifatiusverein, der u. a. die Vergütungen für den Geistlichen sowie den katholischen Lehrer in Rosenberg/Susz sicher stellte.
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DUSZPASTERSTWO WOJSKOWE NA OBSZARZE DIECEZJI WARMIŃSKIEJ W LATACH 1850–1873

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Jodkowski M.
Forum Teologiczne
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2022
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vol. 23
211-225
EN
In the middle of the 19th century, permanent military ministry was introduced in the state of Prussia. It provided pastoral care to the majority of Catholics who served in the Prussian army. In the diocese of Warmia, priests who worked closest to garrisons were usually involved in such services. They were typically not employed as chaplains on a full-time basis and they received low wages for their work among soldiers. A number of military units were located in areas of the Catholic diaspora, so priests from other areas commuted to these places. The chaplains were often expected to have additional qualifications, including knowledge of the Polish language, as Polish-speaking soldiers stationed there. In some garrison towns, which were visited by military chaplains at first, Catholic parishes were established over time.
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W drugiej połowie XIX w. wprowadzono w państwie pruskim stałe duszpasterstwo wojskowe, dzięki któremu objęto opieką pastoralną większość katolików służących w armii pruskiej. W diecezji warmińskiej najczęściej angażowano do tej posługi księży pracujących najbli­żej garnizonu. Zazwyczaj pełnili oni funkcję kapelanów pozaetatowych. Ich wynagrodzenieza pełnione obowiązki wśród żołnierzy było niewielkie. Wiele jednostek wojskowych znajdowa-ło się na obszarach diaspory katolickiej, do których dojeżdżali zamiejscowi księża. Niejednokrotnie oczekiwano od nich dodatkowych kwalifikacji, w tym znajomości języka polskiego ze wzglę-du na stacjonujących tam polskojęzycznych żołnierzy. Dość często w miastach garnizonowych, które z posługą sakramentalną odwiedzał kapelan wojskowy, zakładano z czasem parafie katolickie.
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Akademicki Związek św. Bonifacego w Braniewie w drugiej połowie XIX wieku

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Jodkowski M.
Studia Warmińskie
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2017
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issue 54
329-347
PL
Akademicki Związek św. Bonifacego w Braniewie (Akademischer Bonifatiusverein) erygowano 25 października 1887 r. z inicjatywy Bernharda Oestreicha. Wstąpiło wówczas do niego 28 kleryków Seminarium Duchownego w Braniewie. Celem działania tej organizacji było zadośćuczynienie duchowym i materialnym potrzebom katolików żyjących w diasporze. Protektorat nad tym związkiem objął od semestru zimowego 1887/1888 ks. prof. Franz Dittrich. Członkami honorowymi tej organizacji byli przeważnie wykładowcy Liceum Hosianum oraz animatorzy Seminarium Duchownego. Członkiem zwyczajnym mógł stać się każdy kleryk tego seminarium, natomiast nadzwyczajnym – jego absolwent. Fundusze na cele statutowe związku pozyskiwano ze składek członkowskich oraz z przychodów nadzwyczajnych (sprzedaż znaczków pocztowych, piwa, donacje za przedstawienia teatralne, koncerty muzyczne itp.). Dzięki nim wspierano ośrodki akademickie w Halle, Kilonii, Berlinie itd. W 1888 r. postanowiono, że 1/3 zebranych środków finansowych tego braniewskiego związku zostanie przekazana na placówki duszpasterskie diecezji warmińskiej. Odtąd jego beneficjentami była m.in. Święta Siekierka, Górowo Iławeckie, Kętrzyn, Ełk i Gołdap.
EN
The Academic Boniface Association in Braniewo (Akademischer Bonifatiusverein) was founded on 25 October 1887 on the initiative of Bernhard Oestreich. At that time, 28 students of the Seminary in Braniewo joined it. The purpose of the organization was to fulfil the spiritual and financial needs of Catholics living in diaspora. Rev. Prof. Franz Dittrich became a protector of the association, starting from the winter term of 1887-1888. The lecturers of the Lyceum Hosianum and animators of the Seminary were usually honorary members of the organization. Any student of the Seminary could be an ordinary member, and any graduate could be an extraordinary member. The funds for the statutory objectives of the association were obtained by collecting membership fees as well as from extraordinary revenues (selling stamps and beer, donations for theatre performances, concerts etc.). Thanks to them, academic centres in Halle, Kiel, Berlin etc. were supported. In 1888 it was decided that one third of the collected financial resources of the Braniewo association would be transferred to the pastoral institutions of the Bishopric of Warmia. Since then, Święta Siekierka, Górowo Iławeckie, Kętrzyn, Ełk and Gołdap have been among its beneficiaries.
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Funding of Catholic clergy in the Klaipeda Region between 1923 and 1939

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Jodkowski M.
Komunikaty Mazursko-Warmińskie
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2019
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issue 4(306)
762-779
PL
W 1923 r. w Okręgu Kłajpedy znajdowały się następujące katolickie parafie: Kłajpeda, Robkojen, Szyłokarczma i parafia misyjna w Wischwill. W 1932 r. utworzono jeszcze samodzielną placówkę duszpasterską w Pogegen. Ze względu na ich niski status materialny, nie były w stanie zapewnić pracującym w nim duszpasterzom należnego wynagrodzenia. Pensje otrzymywali oni m.in. z budżetu Okręgu Kłajpedy. O ich godziwe uposażenie troszczyła się diecezja warmińska, której podlegały parafie Nadniemna do czasu ogłoszenia bulli Piusa XI Lituanorum gente z 4 kwietnia 1926 r. Mimo zmiany przynależności politycznej tego regionu wsparcie finansowe na rzecz pruskiego duchowieństwa katolickiego gwarantowała również Republika Weimarska, która zabiegała o krzewienie niemieckości w Okręgu Kłajpedy
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Strach przed zarazą i jego religijno-kulturowe implikacje w dziejach Warmii i Mazur

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Jodkowski M.
Przegląd Zachodni
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2022
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issue 4 (385)
85-96
EN
The article deals with the fear that manifested itself in the history of Warmia and Masuria. Its particular significance was evident when confronted with the plague, which spread easily, decimating the local population. Panic manifestations were observed especially during the plague and cholera epidemics. The lack of proper recognition of the disease generated erroneous control decisions, which exacerbated negative attitudes among local communities. Extraordinary circumstances led to the disruption of traditional rhythms of life and customs, especially regarding the handling of the sick and the dead. The plague, interpreted in a religious spirit, was associated with punishment sent by God. In order to propitiate or atone for it, shrines were founded, vows were taken, pilgrimages were made, processions were initiated, and chapels and crosses were erected. The authors of several monographs that dealt with these problems focused on the course of the epidemic, the ordinances of state authorities, and methods of treatment, especially in the perspective of the medical knowledge of the time. These publications, however, treated the issue of fear that accompanied the spread of the plague merely marginally. The research method is an analysis of the existing literature on diseases in order to demonstrate the importance of fear as an efficient cause in the history of the community.
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Początki posługi duszpasterskiej księdza Johannesa Szadowskiego w Wielbarku

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Jodkowski M.
Komunikaty Mazursko-Warmińskie
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2014
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issue 4(286)
509-526
EN
Priest Johannes Nepomuk Szadowski (1834–1914) was appointed pastor in Wielbark in 1872. During the initial period of his work in this city took measures to consolidate local Catholics and ensure their proper pastoral care. In obtaining a building for the purpose of oratory and apartment for pastor, as well as the construction site for the future church and numerous church utensils, participate clergy Warmia, as well as Catholic over diocesan associations and organizations. Requests for financial assistance in newspapers. Permission to build the temple received in 1878. Roofed it at the beginning of 1880., And her dedication took place on November 17, 1880. Fr. Szadowski also commissioned to care for Catholics living in Opaleniec and the surrounding area. In 1873 it succeeded in this village to build a small church timbered. Described priest sought the erection of a Catholic school in Wielbark, which opened in 1872. He also ran catechesis for children preparing to receive First Holy Communion. Particular concern surrounded the children from poor families. Before Christmas, in aid of charity, they received Christmas gifts. In Opaleniec in turn furnished a shelter for the elderly. Fr. In organized before. Szadowski’s celebration of church ceremonies also participated people of other faiths and religions.
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"Dzieje Kościoła i parafii w Purdzie Wielkiej", Andrzej Kopiczko, Olsztyn 2014 : [recenzja]

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Jodkowski M.
Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej
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2015
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issue 22
421-424
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Przygotowania do odbudowy ewangelickich budynków kościelnych w Prusach Wschodnich w czasie pierwszej wojny światowej

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Jodkowski M.
Zapiski Historyczne
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2018
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vol. 83
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issue 3
143-158
EN
Military operations during the First World War resulted in material damage to Evangelical parish buildings in East Prussia. 26 temples and 26 rectories were destroyed, along with numerous residential, school and farm buildings. During the war, they were being rebuilt. This process was preceded by preparations that were to serve the introduction of legal and organizational solutions related primarily to the adaptation of temporary places of liturgical celebrations, the collection of the capital necessary to carry out the construction or the development of architectural designs. The state treasury, the local Church and believers not only from East Prussia, but also from the whole country, contributed to the financing of this reconstruction. The Church associations and organizations, in particular the Gustav Adolf Union, also contributed to this venture. the whole country, contributed to the financing of this reconstruction. The Church associations and organizations, in particular the Gustav Adolf Union, also contributed to this venture.
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Die militärischen Operationen im Verlauf des Ersten Weltkriegs führten zu materiellen Verlusten an den Gebäuden evangelischer Pfarreien in Ostpreußen. 26 Kirchen und 26 Pfarrhäuser sowie zahlreiche Wohn-, Schul und Wirtschaftsgebäude wurden zerstört. Noch während des Kriegs machte man sich an ihren Wiederaufbau. Diesem Prozess gingen Vorbereitungen voraus, die der Einführung von juristischen und organisatorischen Regelungen dienen sollten, die vor allem im Zusammenhang mit der Neueinrichtung von vorläufigen Orten für liturgische Zelebrationen, der Sammlung von Kapital für den Bau oder der Erarbeitung von architektonischen Projekten standen. An der Finanzierung dieses Wiederaufbaus beteiligten sich die Staatskasse, die lokale Kirche und Gläubige, nicht nur aus Ostpreußen, sondern aus dem Gebiet des ganzen Staats. Bedeutenden Anteil an diesem Unternehmen hatten auch kirchliche Vereine und Organisationen, vor allem das Gustav-Adolf-Werk.
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Biskupa Anastazego Sedlaga plany przeniesienia siedziby rządców diecezji chełmińskiej z Pelplina do Chełmna

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Jodkowski M.
Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej
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2015
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issue 22
163-176
EN
In 1836, the Bishop of Culm, Anastazy Sedlag, suggested to the Prussian authorities that the bishop seat be moved from Pelplin to Culm. The translocation was also meant to include diocese institutions in Pelplin. On the basis of his calculations, one can find that the creation of a diocese capital in Culm would cost 14,850 thalers less than the completion of construction and adaptation works in Pelplin. It should be noted that the translocation expenses amounted to 62,750 thalers. The twelve-year period of Pelplin functioning as the seat of bishops did not influence its economic growth. Priests employed in the diocese administration experienced numerous difficulties in access to food products and means of transport. The ministry of religious affairs, education and medicine rejected the above mentioned Bishop Sedlag`s plans. The decision was supported by the argument of the amount of capital invested in the adjustment of the infrastructure of Pelplin to the needs of diocese institutions. Besides, diocese construction funds had been almost used up by that time. However, a decision was made to create a post office in Pelplin, as well as to reconstruct selected stretches of roads.
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Geneza budowy kościoła katolickiego w Pasymiu w drugiej połowie XIX wieku

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Jodkowski M.
Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej
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2016
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issue 23
95-112
EN
Catholics have settled in the north part of the Szczytno district since the beginning of the 19th century. In the 1860s, the number of Catholics who lived in Pasym and surrounding areas was 500. The first Catholic religious service in the town was conducted in 1862 by the parish priest of Purda Wielka, Joseph Osinski. In 1868, Rudolph Steffen was appointed for the vicar of Pasym. He celebrated Masses in a small oratory. A year later, it was decided that funds would be raised for the construction of a church, whose area would be sufficient for the increasing number of the Catholic population. In 1873, sketches of the church were prepared by Matthias Toffel, a master builder. Most of the foundations were laid that year. A year later, walls were erected for the height of 10 feet. The foundation stone was blessed on 28th September 1874. With the agreement of the diocese authorities, the church was blessed by Rudolph Steffen on 8th December 1876. The church was dedicated to the Most Sacred Heart of Jesus on 22nd June 1884 by the Bishop of Warmia, Filip Krementz. The costs of the construction amounted to 75,000 marks. It was financed by voluntary contributions collected in the whole area of Germany, as well as from the funds of Church organisations, particularly the Boniface and Adalbert Association. However, the construction debt had to be paid for many years afterwards.
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GENEZA ERYGOWANIA PARAFII EWANGELICKIEJ W ROGIEDLACH NA POCZĄTKU XX WIEKU

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Jodkowski M.
Studia Ełckie
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2017
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vol. 19
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issue 4
401 - 418
EN
In 1816, Prussian authorities directed Protestant colonizers, who originated mainly from Brandenburg and had lived near Białystok until then, to the Rogiedle farm in the area of the historical region of Warmia (Ermland). After four years of using the land property, their right to this land was confirmed. Up to 1831, the number of people in this religious community increased. However, later a decrease was observed, which was caused mainly by migration. The priest from Dobre Miasto, who came to Rogiedle six times a year in order to celebrate religious services in the local Evangelical school, was responsible for the pastoral care of this community. On 6 August 1894, vicar Carl Richard Hilbrandt moved to the aforesaid place. The decision to buy the estate, which belonged to widow Heckmann, with a plan to create church facilities, was made fairly quickly. In 1900, thanks to the help of Gustav-Adolf-Verein (Gus-tav Adolf Union), a church in Rogiedle was built. The decision to create an Evangelical parish (United Church) in the place was issued on 22 June 1901. It became valid on 1 July 1901.
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O NOMINACJI KS. JANA KLEMENSA GOŁASZEWSKIEGO NA BISKUPA WIGIERSKIEGO UWAG KILKA

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Jodkowski M.
Studia Ełckie
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2016
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vol. 18
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issue 3
225 - 234
EN
Jan Klements Gołaszewski was born on 23 November 1748 in Kowalewszczyzna in Podole, in a noble family. He was ordained to the priest-hood in 1772 at the St. Vincent de Paul Missionary Fathers Congregation in Warsaw. After leaving the congregation he was a parish priest in Pawłowice, and then in his native parish in Waniewo. In the years 1798-1800 he was the vicar in spiritualibus in the Podlasie area. He was one of the close co-operators of the first bishop of the diocese of Wigry Michał Franciszek Karpowicz, who appointed Rev. Gołaszewski as a vicar general and judicial vicar. After the death of Bishop Karpowicz he was put up by the Prussian administration as a candidate for the position of the bishop of Wigry. The Prussian authorities also considered the translation of Bishop Józef Miaskowski from Warsaw to Wigry. Finally, the King of Prussia approved the election of Gołaszewski for the bishop of the diocese of Wigry in spring 1804. The information process and official procedures involved in receiving the Holy Seeʼs approval of the nomi-nation and consecration of a priest entailed the necessity of substantial pay-ments, which Gołaszewski was unable to make. His preconization took place on 26 June 1806. Napoleonʼs campaign and the unstable political situation became a direct reason for the postponing of the episcopal consecration of the nominee. It finally took place on 5 March 1809 in Warsaw (in the times of the Duchy of Warsaw). Bishop Gołaszewski died on 8 March 1820.
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Przyczynek do dziejów kościoła i parafii pw. św. Katarzyny Aleksandryjskiej w Kętrzynie w XIX i pierwszej połowie XX w.

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Jodkowski M.
Nasza Przeszłość. Studia z dziejów Kościoła i kultury katolickiej w Polsce
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2013
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vol. 119
237-254
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recenzje, omówienia, sprawozdania

63%
Sakowicz E., Jodkowski M.
Forum Teologiczne
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2017
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vol. 18
273-279
PL
Omówienie książki: Grzegorz Jacek Pelica, Lampady naszych ścieżek. Bibliograficzny katalog świętych, Lublin 2016, ss. 191. Sprawozdanie z konferencji naukowej pt. Życie codzienne na dawnych ziemiach pruskich. Sąsiedztwo (Olsztynek, 15 listopada 2016 r.)
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Book overview: Grzegorz Jacek Pelica, Lampady of our paths. Bibliographic catalog of saints, Lublin 2016, pp. 191. Report of the research conference: Daily life in the former Prussian lands. Neighborhood (Olsztynek, 15 November 2016)
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