Search results

1

Budownictwo kościelne w Królestwie Polskim

100%

Jemielity W.

Prawo Kanoniczne

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1996

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vol. 39

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issue 1-2

95-135

PL

The administrative regulations concerning the church erections should be divided into two groups = from the year 1817 and 1863. The first group was initiated with the provision of Alexander the First’s in 6/18.03.1817. Supplemented with the governor’s decision in 3.01.1818. The resolution of Alexander the First’s in 25.12.1823/6.01.1824, the regulations of the government, religion and public education board in 8.01.1829 and the decision of the governor’s in 8/20.10.1837. The latter group of regulations was introduced by Alexander the Second with the ucase dated from 8/20.01.1863. The Tsar’s order was supported by the Administrative Board of the Kingdom in 15/27.03.1863 and it sanctioned the instructions of church and other parish erections in 5/17.03.1863. Church administrations were allowed to spend 300 roubles. It was much more than the sum of the 7,50 roubles they had been allowed before. And the governors’ administrations had at their disposal 3000 roubles instead of 300, which had been available up till then. Decisions on church erections and renovations were made by Governor’s board which allowed to collect church money from a bank. The civil authorities, however decided if there was a need to build and renev churches, parishes, cementaries. They supervised the estate work and controled the expenses. The government also let set the oadside crosses, provate chapels and graves. The church authorities could only advise ahere and how to build until the end of the century, when they got a lot more influence. The Government Board in parishes was represented by church boards which consisted of a few civilians. After 1863 all parishioners voted for the obligatory subscriptions which became essential funds for the church building. Parish funds were reguralily replenisted by: collectors, fees for a grave place at a cementary, private donations and the fourth parts of parish administrators’ properties. In the first half of the century church erections were not conducted satisfactorily efficiently. The whole situation changed for better on the turn of the century. A great number of the brick churches, public chapels and presbyteries were built then.

2

Obsada stanowisk kościelnych w Królestwie Polskim do powstania styczniowego

100%

Jemielity W.

Prawo Kanoniczne

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2000

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vol. 43

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issue 3-4

351-385

PL

Nel secolo XIX esistevano continuamente forti legami delle potestà civili ed ecclesiali. Il Governo del Regno Polacco in modo più eccessivo decideva nei molti campi della vita dei religiosi anche del personale dei uffici ecclesiastici. Il proveddimento dello Zar del 6/18 marzo dell'anno 1817 sottometteva al controllo dello Stato l’elezione dei vescovi, dei membri del capitolo ecclesiale, lavoratori del consistorio, dei decani-arcipreti e dei parrocchi; dei amministratori delle parrocchie e dei vicarii parrocchiali nominavano i vescovi stessi. Dei disposizioni più numerosi dello Stato riguardava dei benefici di parrocci e dei membri del capitolo ecclesiale. L'esistevano tappe: presentare il candidato insieme con docu menti, il permesso del Governo, la nomina del vescovo e possesso. Per l'elezione del candidato influivano „kollatorzy” nelle parrocchie di „kollacji” privato e l’impiegati nelle parrocchie di „kollacji” del Governo. Per quanto riguarda prendere in possesso delle parrocchie facevano il protocollo esatto di aquisto-consegna. L’ingresso stesso del candidato al tempio aveva il carrattere sollenne. Per quanto riguarda il personale dei uffici ecclesiastici richiedevano tanti documenti; ultima parola aveva la Commissione dei Governo delle Confessioni Religiosi e l’Illuminazione Pubblica; questa influiva pure di espropriare del posto di lavoro. I vescovi in questo caso non sono stati bravi padroni della diocesi. La situazione si è peggiorata ancora dopo L'Insurrezione del Gennaio.

3

Jubileusz papieski XIX wieku w Królestwie Polskim

100%

Jemielity W.

Prawo Kanoniczne

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1998

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vol. 41

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issue 3-4

187-197

PL

Nel XIX secolo nel Regno di Polonia si celebrò due giubilei - nel 1826 e nel 1900, ed indulgenza al modo di giubileo nel 1847 dopo l'elezione di Pio IX. Le celebrazioni accompagnanti la fine del secolo scorso e l'inizio dell'attuale avevano carattere limitato. Il paese fu sotto la dominazione di Russia, fu vietata qualsiasi manifestazione, anche religiosa. I festeggiamenti si svolgevano solamente nelle parrocchie. Non ci furono i pellegrinagii ad alcuni centri diocesani per svolgere gli incontri di quindici giorni, ai vicini decanati ed alle vicine parrocchie per tre giorni, come si fece durante il giubileo del 1826 e l'indulgenza del 1847. Come di solito, i fedeli sessanta volte, visitavano la chiesa. I confessori avevano permesso per dare assoluzione e per dispensare. Nei muri delle parecchie chiese fino ad oggi ci sono le tavole di ghisa che ricordano il giubileo alla fine del XIX secolo.

4

Rekolekcje i kongregacje dekanalne duchowieństwa w diecezji augustowskiej czyli sejneńskiej

100%

Jemielity W.

Prawo Kanoniczne

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2002

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vol. 45

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issue 1-2

219-250

PL

In the 19 th century commonly there were retreats and meetings of the clergy in deaneries. The Apostolic See, synods and bishops regularized the style of their being conducted. In the principality of Warsaw Kingdom the regulations laid down by Cardinal Maciejewski in the year 1601 were those essentially binding. In the course of these meetings of the clergy of the Diocese of Augustów or of Sejny, there was greatly felt the impact of the statutes of the Synod of Plock in the year 1733, and the decrees of Bishop Poniatowski of Plock given at the end of the 18 th century. After the January uprising the civil authorities restricted the taking place of retreats and meetings. Retreats lasted five or three days and had a totally prayerful character. The local dean led them. There were separate groups for pastors and for their curates. With the retreats was conjoined the juridical right to hear confessions in the following year. On the day prior to the retreats, the priests took examinations on previously determined theological subjects. The retreats primarily took place in monasteries. The fundamental goal of the meetings was the continued instruction of the parish clergy. During the portion of the meeting dedicated to prayer one Holy Mass was offered for the deceased priests of one’s deanery, and a second to the Holy Spirit. T he faithful at this time went to confession and listened to the homilies. In the second portion of the meetings, only clergy took part. The clergy presented researched papers on theological questions and likewise evaluated their activities and discussed current pastoral problems. The meetings lasted one day and took place successively in their various parishes.

5

Ewangelicy we wschodnim rejonie Królestwa Polskiego

100%

Jemielity W.

Prawo Kanoniczne

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2003

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vol. 46

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issue 3-4

111-170

PL

The work concerns Augsburg and Reformed Protestants living on the area of the Augustów voivodship, which after the January Uprise was changed into Łomża and Suwałki guberniyas. After settling religious centres in the 40s of the nineteenth century the were nine parishes and eight branches on this area; there was only one Parish of the Protestant Church, while the rest of them were of Augsburg Protestant Church. There were over forty thousand Protestants at that time; about five hundred of them belonged to the Reformed Church. Protestants lived mainly on the area frontier line of the Congress Kingdom of Poland and Prussia ever since. Moreover, newly come German settlers lived on the area of Mazovia. On the eastern area of the Augustów voivodship lots of Protestants did not know German language and they used to pray in their native Lithuanian language. They mostly worked as farmers, though they also lived in the towns which were mostly inhabited by the followers of Moses. After the first World War eleven Parishes and branches were on the area of Lithuania while six of them were left in Poland. During that war the Russians deported lots of German settlers of their country and during the World War II numerous Protestants left for Germany. Protestants used to live among Roman-catholics, Orthodox and followers of Moses. During the first half of the century, before they regulated their own network of Parish Churches, Protestants baptised their children and got married in Roman-catholic churches and burried the deceased on the area of common cementaries. The problem of the mixed marriages was not regulated, as a rule the priest of the fiancée should give his blessing. After the January Uprise the Ortodox moved to the above described area. They were protected by the government. However the followers of Moses created a great but closed social and religious group.

6

Strój duchownych w Królestwie Polskim

100%

Jemielity W.

Prawo Kanoniczne

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1997

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vol. 40

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issue 1-2

219-231

PL

Le gouvernement et les évêques en Pologne du Congrès rappelaient le clergé à porter l’habit proprement ecclésiastique. Les prêtres, d’une part les guides spirituels, d ’autre part en partie les fonctionnaires d’état, devaient aussi par leur habit inspirer le respect aux gens, et en ce qui concerne la spiritualité sacerdotale, les prêtres par cela s’assuraient sur leur vocation. Ceux qui sont entrés au séminaire, des premiers mois mettaient l’habit différent. On distinguait l’habit liturgique et celui qui était utilisé a la maison et en voyage. La premier était la soutane noire, longue, boutonnée dans le sens de la longueur, avec le collet au cou. Le prêtre habillé en soutane disait la messe, administrait des sacraments et exercait fonctions officielles. Outre cela, les prêtres mettaient les redingotes. Ils portaient le chapeau ou la casquette - moins officielement - le calot. Si les prêtres s’écartaient du principe en ce qui concerne l’habit, le gouvernement et les évêques faisaient des remontrances. Cela arrivait plus souvent dans la première moitié du XIX siècle. Les religieux qui exercaient leurs fonctions dans les paroisses portaient l’habit selon leurs régles, mais après la sécularisation, ils mettaient la soutane ou la redingote. Au début du XX siècle les redingotes ont disparu, „L’habit court” - popularisé des dernières années est lié, pour ainsi dire, a la redingote. Les soutanes étaient d’une façon différente, qu’aujourd’hui (celles d’aujourd’hui sont de façon italiennes). On voit cela en vieilles photos. Autrefois l’Eglise attachait l’importance plus grande a l’habit du clergé comme du signe de différent état sociale.

7

Dziesięciny kościelne w Królestwie Polskim

100%

Jemielity W.

Prawo Kanoniczne

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1997

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vol. 40

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issue 3-4

239-262

PL

II 6/18 marzo 1817 lo zar di Russia e re di Polonia Alessandro I firmo il documento che fece il cambiamento dalla decima direttiva alla decima granaria e monetaria. Lo fece per dare fine ai contrasti tra i proprietari terrien e il clero. II13/25 giugno 1817 il re completo le leggi sulla decima dai beni dell’erario e dai contadini. Nel nome di Alessandro I alcuni dei suoi articoli furono precisati quattro volte dai govematore Zajączek e due volte dai Consiglio Amministrativo del Regno. Durante il cambiamento della decima direttiva furono presenti i rappresentanti dei voivoda e del vescovo, chiamati commissari. Loro furono approvati dalla Commissione del Governo per le religioni e l’istruzione pubblica. Nelle trattative volontarie partecipava solamente il decano del luogo. II parroco del luogo e i commissari firmavano l’accordo, il vescovo dava l’opinione sull’utilità per la parrocchia, la commissione del voivodato mandava i documenti a Varsavia per l’approvazione dell’acordo fatto. Nel calcolo tutti i tipi del grano si cambiava in moggi di segale, e questi spesso si cambiava in denato. Dopo 25 anni si tornava a moggi di segale, con la possibilita di ricalcolare in denaro. II governo garantiva l’accordo di questo genere, costringeva i debitori all’adempimento degli accordi. Usava dei mezzi amministrativi come nei casi degli arretrati delle tasse da pagare allo Stato. In modo indiretto il govemo approfittava di questo, perché i parroci pagavano delle tasse dalle decime ricevute. Il 14/26 dicembre 1865 fu proclamato il decreto sul clero cattolico romano. II Governo dello zar statalizzo i beni della Chiesa e abrogo le decime obbligatorie. I parroci cercavano di mantenere le vecchie usanze. Le autorità civili erano sensibili a tutti i segni di influsso di questo genere. Alcuni parrocchiani ancora per un lungo tempo portavano ai loro parroci dei cereali in covoni о in grano, su modello della decima di prima.

8

Język rosyjski w instytucjach kościelnych po powstaniu styczniowym

100%

Jemielity W.

Prawo Kanoniczne

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1999

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vol. 42

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issue 1-2

209-224

PL

Dopo la caduta dell’insurrezione di gennaio l’amministrazione dello zar realiza il piano di unifficazione del Regno di Polonia all’lmpero Russo. Tutte le carice maggiori nell’amministrazione furono coperte dai russi, negli uffici di tutti i livelli fu introdotta la lingua russa. A questi procedimenti furono sottoposte anche le istituzioni ecclesiastiche. Dall’inizio del 1868 i paroci furono obbligati di scrivere gli atti della nascita, del matrimonio e dei decessi in lingua russa. Nell’anno succesivo fu imposto ad essi l’uso del russo nella corrispondenza con le autorita civili. A partire dal 1894 l’obbligo del uso di lingua russa fu esteso su tutti gli scritti ufFiciali emmessi dal clero e riguardanti i cattolici nel Regno di Polonia. Tranne il russo amettevano soltanto il latino. A cavallo dei due secoli il russo divento linguaufficiale dell’amministrazione ecclesiastica. Fu introdotto nei atti delle visitazioni dei vescovi e dei decani, nei protocolli dei cambio del parrocco, negli annuali diocesani, negli avvisi del concistors ai parroci. Nonostante tutto cio la lingua russa non fu mai inrodotta nelle funzioni liturgiche nelle chiese. Qui dominava il latino e il polacco.

9

MAJĄTEK PARAFIALNY PRZY ZM IANIE I NIEDYSPOZYCJI PRO BO SZCZA W D IE C E Z JI AUGUSTOW SKIEJ CZYLI SEJN EŃ SK IEJ

100%

Jemielity W.

Prawo Kanoniczne

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2004

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vol. 47

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issue 1-2

129-150

EN

When the Parish-priest was changed an official record was written in which all the furniture and equipment of the church as well as farm buildings and location of the parish land were registered. The former Parish-prist and his successor calculated the crops left on the fields. Many elderly and ill priests kept the title of the Parish-priest while a young clergyman was entrusted with the whole administrative work on the base of the contract accepted by the Bishop. Other parish-priests occasionally used to work in diocese offices far from their parish and made use of their deputies who helped them in their work. Such situation was according to the regulations of the church and the orders of the Congress Kingdom of Poland government. Before the January Uprising the parishes possessed vast areas of farm land. Parish priests either ran a farm or hired it to laic people. Such contract was accepted for a year by the bishop and for a longer period by the civil authorities. The author discussed these problems on the base of the Augustów or Sejny diocese, but the situation was similar in the remaining seven dioceses in Warsaw province.

10

Przysięga władcom Królestwa Polskiego z udziałem duchowieństwa katolickiego

100%

Jemielity W.

Prawo Kanoniczne

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2002

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vol. 45

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issue 3-4

211-242

PL

There has been close relationship of the church institutions with the state ones. People prayed in churches on behalf of the current ruler of the country, especially on his birthdays, name days and anniversary of coming to the throne. However, the most significant, according to the law, was the oath taken by all the subjects together with the members of the tsar family. There were two kinds of oaths taken by tha subjects: one taken immediately after the coming to the throne of the tsar and the other, taken just before taking over state offices or for the soldiers who have just joined up the army. There existed detailed regulations as regards who, when and in what way had to fulfill it. The contens of the oath to the specific ruler was quite similar, however, after January Uprising the distinct features of the Congress Kingdom and Tsar Russia started to disappear. In the first half of the century the oath was taken in Polish, while in Augustów Guernica it was also taken in Lithuanian. In the second half of the century the people who spoke Russian took the oath in that language, as far as it concerned civil offices, however in churches it was taken in a local language. It concerned people who have just joined up the army, were appointed to the post mayor, chief of the group of villages, guards of the forests and others. The oaths were taken by the clergymen even if they took place not in the church. Immediately after the November and January Uprisings again the loyalty towards the king and tsar was expressed.

11

Uposażenie i obowiązki wikariuszy w diecezji augustowskiej czyli sejneńskiej

100%

Jemielity W.

Prawo Kanoniczne

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2001

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vol. 44

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issue 1-2

141-160

PL

La diocesi Augustów cioè Sejny esisteva nei anni 1818 -1 9 2 5 . E’ nata delle diocesi prima della spartizione della Polonia, Luck, Płock, Wilno e Zmudz. E rappresentativa per le diocesi vicine di Polonia et in Lituania. Nelle parecchie parrocchie i parroci avevano i coadiutori. I vescovi regolavano Ia loro convivenza ed essi stessi dai contratti. Gli alunni prima delle ordinazioni ricevevano il titolo canonico per una précisa parrrocchia. I contratti erano quasi uguali, precisavano il salario, le altre redditi e si obbligava il giovane prete di aiutare in parrocchia. I coadiutori più vecchi come più utili facevano esigenze. Nei contratti precisamente definivano i loro diritti e gli obblighi. Quando aiutavano ai parroci anziani о ammalati prendevano più incarico e ricevevano il salario più altro. Dappertutto avevano garantito la tavola con il parroco e l’abitazione con combustibile, bucato e servizio. Lo stipendio delle messe e fedeli lasciavano direttamente ad ogni sacerdote. Tra i coadiutori parrocchiali si distingueva cosi detti i sostituti, quando il parroco risedeva lontano dalla parrocchia e gli amministratori - quando il parroco era presente, ma totalmente incapace di lavorare. Con i doveri cresceva anche il salario dei vice parroci.

12

Władze kościelne i cywilne w Królestwie Polskim na przykładzie diecezji sejneńskiej 1818-1918

100%

Jemielity W.

Prawo Kanoniczne

|

2010

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vol. 53

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issue 1-2

367-386

PL

Sejny Diocese was in the boarders of Warsaw Metropolis in the Congress Kingdom of Poland. The congregation hardly ever experienced presence of their priests, they rarely met them during priests` visits, neither were they preached in the form of pastorals. The Popes and bishops were the kind of people-symbols of unity of the whole Church and Diocese for their congregation. On the spot, in the parish, the parish priest was a real priest, landlord, and a registrar acting on behalf of the government. He, like other priests, took an oath of loyalty not only to the bishop, but also to the Tsar. The King-Emperor came from Orthodox Church. He himself and his surrounding lived convinced in superiority of secular authorities over the church ones, as it was according to eastern tradition. The government decided as regards the choice of the bishop, parish priest and other clergymen, setting up the parish and building churches. He also nationalized the parish land and calculated the priests` salaries, he wilfully closed down religious convents, issued regulations connected with staying of the priests at the place they worked in and wearing soutane. However, he did not enter the area of church doctrine. In churches people often prayed to God for the Tsar`s family, warmly welcomed their members when they were passing through. Orders regarding secular matters were announced from the pulpit. Looking back to the XIX the century lets us notice the difference in comparison to contemporary times.

13

Czas udzielania chrztu, bierzmowanie, częstość spowiedzi w diecezji augustowskiej czyli sejneńskiej i łomżyńskiej

100%

Jemielity W.

Prawo Kanoniczne

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2006

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vol. 49

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issue 1-2

31-66

PL

In the Catholic Church it is a religious dogma that Jesus Christ established Holy Sacraments, therefore they are constant. Whereas, practising of these sacraments by the congregation is defined by the Church common law and regional Church law, moreover, there are local and country habits added. Regulations of both kinds of law, common and regional, have changed within the centuries, what influenced the time, place and way of practising sacraments. The author showed these changes as regards the time of the child’s baptism after his birth, Confirmation and frequency of confession. In the nineteenth century the child had to be baptized until he was three days old, later it was eight days after his birth and in the midway period parents brought their children to be baptized in the period of two weeks. After the IIWW this period was much longer and reached even several months. For many centuries Confirmation seemed to be forgotten. The Bishop’s vicarious visited their Parishes and, despite being priests, they did not have the right to practise this sacrament. Considerable change as regards confirmation was introduced in the twentieth century. Sacraments of penance were associated especially with the Easter time. Numerous representants of the congregation confessed and received the Holy Communion once a year. More frequent confession and repeated receiving of the Holy Communion have become more and more popular in the several past decades.

14

Rezydencja duchownych w Królestwie Polskim

100%

Jemielity W.

Prawo Kanoniczne

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2001

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vol. 44

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issue 3-4

185-205

PL

Church Life in the Congress Kingdom of Poland was subordinated to the Government. As it concerns two periods could be destinguished; till the year 1864 and after the January Uprise. During the first period only the Rector could allow the vicar to leave the parish for a short time, while the Dean could allow both of them to leave the parish for not longer than two weeks. Only the Bishop could allow them to leave the parish for a longer period. After the January Uprise the Rector and the Vicar could move freely only on the area of their own parish, the Dean in his own decanate, while the Bishop in the whole Diocese. Any time they wanted to leave they had to get the permission from the chief of the district or a governor. However, there were special restrictions as concerns going to Warsaw or abroad. Tsar Alexander I on the base of the decree issued on 6 - 18th March 1817 consigned custody and attendance of Roman - Catholic clergymen to one of the state committees. It issued a great mant decrees as concerns the above mentioned subject. The said decrees were sent to parishes sometimes adding their own comments. The Government was more interested in political matters than in those connected with church. It was not as bad as it might have resulted from the civil regulations.

15

Posty kościelne w XIX wieku : diecezja Augustowska czyli Sejneńska

100%

Jemielity W.

Prawo Kanoniczne

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1999

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vol. 42

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issue 3-4

215-231

PL

Nel XIX secolo erano in vigore le prescrizioni riguardanti il digiuno, definite dopo il Concilio di Treto. In Quaresima i fedeli rinunciavano di mangiare la carne. Nal caso di una malattia oppure per un valido motivo essi ricorrevano ad una dispensa. Da essa pero, vevivano esclusi i quattro giorni della prima settimana, tutta la Settimana Santa nonche mercoledi, venerdi e sabato. Piu frequentemente permettevano di consumare i latticidi ed uova. Nell’Avvento le prescrizioni erano piu moderate. Vi era anche 1’astinenza dal mangiare la carne anche in tutti i sabati dell’anno. Verso la fine dei secolo, Roma autorizzava i vescovi del Regno Polacco ad una graduate abolizione dei digiuno nei sabati. Mantenevano pero esso nelle vigilie prima delle feste principali, nelle cosidette „giornate della croce” e „giornate trimestrali”. Sembra che i fedeli si tenevano precisamente alla legge ecclesiale. Alla dispensa ricorrevano piuttosto le persone dagli alti stati sociali. Essi si rivollgevano al Vescovo personalmente, oppure venivano dispensati dal proprio parroco sulla base del permesso del suo sueriore. Possiamo costatare che nel periodo del secolo, le leggi riguardanti il digiuno venivano moderate. Un cambio fondamentale porto il Codice dei Dritto Canonico del 1917. Ma anche allora le nuove leggi venivano introdotte gradualmente.

16

Zakonnicy w duszpasterstwie, diecezja augustowska czyli sejneńska

100%

Jemielity W.

Prawo Kanoniczne

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1998

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vol. 41

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issue 1-2

149-171

PL

After the establishment of the Diocese of Wigry in 1799, many priests returned to their mother dioceses (Wilno, Łuck, Żmudź) situated in the Tsardom of Russia. Bp M. Karpowicz and the Prussian Government received religious from convents which were being suppressed in the Tsardom in order to replace them. Many religious returned to their places of origin, which where part of the sector of Poland annexed by Prussia. This state of the matter was taken over by the Diocese of Augustów, that is of Sejny, which came into being in 1818, in place of the Diocese of Wigiy. The bishops of Wigry, and later - of Augustów, frequently received documents concerning the secularization of religious from Rome. After the establishment of the Seminary in 1826, the bishope reduced the number of petitions to the Apostolic See. Gradually the number of priests educated on the spot (in Sejny) increased. In the 1820’s Russia limited the departures of religious to the Kingdom and forced those, who went 70 ArŁm, II 144 к. 71; II 148 k. 54; II 149 k. 8. [ 2 3 ] ZAKONNICY W DUSZPASTERSTWIE 1 7 1 there illegally, to return. Anew wave of immigration took place after 1832, when most of the convents in the Tsardom were suppressed. The Diocese of Augustów, that is of Sejny, had only nine male religious convent and one female one. After the January Uprising four of them were suppressed, three supernumerary survived for a few years. Only the Capuchins in Łomża and the Marians in Mariampol remained until the beginning of the present century, while the Benedictine Sisters - during the whole period. The religious priests travelled to parishes during the period of Easter confessions, preached sermons during parish solemnities, substituted priests who were ill. They heard confessions in their churches also, especially during frequent solemnities attended by many faithful. In the buildings of the convents diocesan priests had their yearly retreats, some stayed there placed there for a period of penance by the bishop. The assistance of religious coming from Russia in the pastoral ministry appeared mainly at the start of the XIX century and, as a result of their secularization, for a longer period of time. The Diocese of Augustów, that is of Sejny, was enriched by religious spirituality. In the second half of the century there was a lack of this influence which (together with many governmental restrictions) gave pastoral ministry a more administrative character.

17

Konkursy na beneficja w Królestwie Polskim 1817-1865 : (w diecezji augustowskiej czyli sejneńskiej)

100%

Jemielity W.

Prawo Kanoniczne

|

1995

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vol. 38

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issue 3-4

205-222

PL

The status of the church in Polish state was regulated by King Alexander I‘s edict from 6th and 8th March 1817. The edict said about a church appointment. A candidate for a perish-priest was due to take two competition examinations. The first theoretical examination included five subjects. The second one was practical, a candidate was examined about serving of the secraments and he had to write a sermon. When a candidate entered for the examination he also had to submit his life memoir and a dean’s opinion of his personal life. After the exam the examiners sent the results to a bishop who further informed the proper state commision of Religion and Public Education. If a candidate did not become a parish-priest for a period of three years he had to re-entere for the examination. When a bishop presented the name of a priest-candidate he submitted some other documents; a hand life memoir certified by the consistory, a dean’s opinion about the priest’s personal lif and his fulfilment of the church duties, a police report of a candidate’s attitude to the national uprisings, report of the results of his teaching religion at school or catechization at church, a report of the church authorities about the conditions of the presbytery he was in charge of, a report of the Court of Peace about the candidate’s registering work, a declaration that he was not a member of a secret society. Some documents concerned only the bishops who intended to charge a parish and some were valid for a definite period o f time.

18

Ambona w Księstwie Warszawskim i Królestwie Polskim dla ogłoszeń cywilnych

100%

Jemielity W.

Prawo Kanoniczne

|

2000

|

vol. 43

|

issue 1-2

141-216

PL

Nel secolo XIX dal pulpito della Chiesa (Ambona) mettevano linformazioni dei diversi avvenimenti statali, amministrativi e locali. II Governo spediva diversi scritti ai vescovi, e quelli mandavano ai decani delle parrocchie e in consequenza parroci erano come messagieri nell’altre parrocchie. II processo di leggere annunzi occupava tanto tempo, perfino a prezzo di tempo dell’insegnamento della Chiesa. I sacerdoti trattavano questo tanto spesso come spiacevole obbligo. Il più grande numero degli abitanti dei villagii e delle cittadine non sapevano di leggere. Alcune notizie alla gente tramandavano i sindaci ma di più parroci. Gli annunzi civili riguardavano dei diversi problemi. I fedeli erano informati degli avvenimenti politici: degli imperatori, delle guerre, della pace e dei più importanti personaggi ufficiali. II Govrno informava delle mallatie della gente e degli animali. Avvertiva d avvanti degli incendi. Emanava i decreti dei mendicanti. Dedicava tanta attenzione ai giovani uomini i quali stavano davvanti all’obbligo del servizio militare. Informava dei cambiamenti e di dogliere i soldi dalla circolazione. Raccomandava di piantare degli alberi a lungo delle strade. Stabiliva i principi del commercio nel paese e come pure d’esportare merce. Annunziava i termini di pagare 1’imposte. Regolava nei villaggi le questioni delle proprietà privati. Si interessava d’emigrazione delle gente, del trattamento degli annimali e pure delle lotterie e dei scavi archeologici. L’autore elaborato questi probierni solamento sull’appogio dei fonti d’rchivio.

19

Ubodzy w diecezji augustowskiej czyli sejneńskiej

100%

Jemielity W.

Prawo Kanoniczne

|

2003

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vol. 46

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issue 1-2

167-191

PL

Each parish had to provide maintenance to all the poor living on that area. Some of them used to live by the church in the parish houses called hospitals while others lived in villages. Few hospitals used the money put down to their bank accounts by the rich, the others were supported thanks to the alms of the parishioners and help of the parish-priest. Residents of hospitals cleaned the church, rang the bell for church, served during the mess or helped on the farm. Other poor people were called beggers. The parish-priest kept a record of beggers, issued certificates qualifying them to alms on the area of his parish, encouraged his parishioners to generosity. Civil authorities often criticized the quantity of beggers, idlers and wanderers. They tried to find any solution even by sending such people to the army or by forcing them to work. They mainly stressed that that was the duty of the parish. After the January Uprising communes got self-governed powers and since then they took care of the poor. On the turn of the century charity organizations came into being.

20

Małżeństwa wojskowych niższych stopni w Królestwie Polskim

100%

Jemielity W.

Ius Matrimoniale

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2000

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vol. 11

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issue 5

193-201

EN

L'autore riferisce le disposizioni delle autorità del Regno di Polonia negli anni 1817 - 1874 riguardanti la celebrazione dei matrimoni dei militari di inferiori gradi.

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