Search results

1

Rozwój religii w Łodzi do I wojny światowej pod kątem budownictwa sakralnego

100%

Behounek A.

Łódzkie Studia Teologiczne

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2008

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vol. 17

109-134

EN

This article being a kind of the introduction presents all tempels that were built till 1914. Lodz from this days was called the city of three religion. Catholicism was a first religion, which has developed in Lodz. The first mention about it came from XIV century. Quick parish development has been a reason to built many churches. Lutheran society was exist in the city from XIX century. Judaism, as a third Lodz`s largest religion has been developing here since XVIII century. It is a very ineresting topic because such a city with various nations and cultures, where each of them owns a temple, is full of variety.

2

Budownictwo sakralne w archidiecezji poznańskiej w latach 1945-1977

70%

Wilczyński L.

Ecclesia. Studia z Dziejów Wielkopolski

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2018

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issue 13

107-160

EN

The post-war urban development of Greater Poland aff ected gaps in the network of parishes within the Church of the Archdiocese of Poznań. The proper functioning of the Archdiocese was also impaired by the destruction of churches during World War II. Regrettably, the policy of the communist authorities was aimed at laicization of the society and causing the greatest possible obstacles to the development of religiouslife in Poland. The Archdiocese of Poznań – similarly to other dioceses – had to struggle against the counteraction of the authorities in the fi eld of sacred architecture.

PL

Powojenny rozwój urbanistyczny Wielkopolski spowodował luki w systemie sieci parafialnej Kościoła poznańskiego. Nie bez znaczenia dla poprawnego funkcjonowania archidiecezji były też zniszczenia świątyń, powstałe w czasie II wojny światowej. Niestety, polityka władz komunistycznych obliczona była na laicyzację społeczeństwa i spowodowanie możliwie największych utrudnień w rozwoju życia religijnego w Polsce. Archidiecezja poznańska – podobnie jak inne diecezje – w całym okresie Polski Ludowej musiała zmagać się z przeciwdziałaniem władz w zakresie budownictwa sakralnego.

3

Main political and legal problems of religious building construction in the Polish People’s Republic between 1945 and 1989

61%

Dyda K.

Przegląd Prawno-Ekonomiczny

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2020

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issue 2

7-21

PL

Artykuł traktuje o najważniejszych zagadnieniach prawa i polityki wyznaniowej PRL w zakresie budownictwa sakralnego. Koncesjonowanie zezwoleń na realizację inwestycji budowalnych przez związki wyznaniowe, zwłaszcza Kościół Katolicki, oraz represjonowanie osób i wspólnot podejmujących nielegalne budowy obiektów sakralnych i kościelnych było jedną z głównych form prowadzenia polityki wyznaniowej przez władze Polski Ludowej. Jednocześnie jednolite przepisy obowiązującego w tej materii prawa aplikowano w niezwykle zróżnicowany sposób (zarówno w ramach poszczególnych jednostek Kościoła Katolickiego, jak i nierzymskokatolickich związków wyznaniowych) w zależności od pozaprawnych czynników natury polityczno-wyznaniowej. Stąd też kwestia budownictwa sakralnego jest jednym z najczytelniejszych przykładów instrumentalizacji prawa – zarówno na poziomie jego stanowienia, jak i stosowania – w działalności władz PRL.

EN

The article deals with the most important issues of law and religious policy of the People’s Republic of Poland in the field of religious building construction. Licensing of permits for the implementation of construction projects by religious associations, especially the Catholic Church and the repression of people and communities undertaking illegal construction of religious and ecclesiastical buildings was one of the main forms of conducting religious policy by the authorities of the People’s Republic of Poland. At the same time, uniform provisions of the law in force in this matter were applied in an extremely diverse way (both within individual units of the Catholic Church and non-Roman Catholic religious associations), depending on extra-legal political and religious factors. Therefore, the issue of sacred buildings is one of the clearest examples of instrumentalisation of the law – both at the level of its establishment and application – in the activities of the authorities of the People’s Republic of Poland.

4

Miejsca kultu z betonu i szkła. Geneza i przegląd najważniejszych tendencji w nowoczesnej architekturze sakralnej po II wojnie światowej

61%

Wiśnicka A.

Archiwa, Biblioteki i Muzea Kościelne

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2012

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vol. 98

419-426

EN

The modern church architecture appeared together with modernist trends, which were initiated by the two artistic groups- de Stijl and Bauhaus. The art of building they created was very different from what was developed by the previous epochs in the history of art. An early example of modernist church architecture was Robert F. Carr Memorial Chapel of Saint Savior designed in 1952 by Mies van der Rohe. Its simple design was the inspiration for many later buildings, such as the Church of Light designed by Tadao Ando in1988, whose striking formal asceticism set a new quality in the church architecture. Apart from the minimalist trends in church buildings, the artists are inspired by sculpture, which is indicated by such works as the Chapel Ronchamp by Le Corbusiera designed in 1954 or Wotrubakirche from 1976. The architecture current based on natural materials is represented by Alvar Aalto’s works –Santa Maria Assunta Church from 1978 and the Church of Christ the Light designed by C.W. Hartman in 2008, whereas Oscar Niemeyer’s Brazilian Cathedral from 1970 is an example of the latest technologies in the buildings of glass. The presented examples of church buildings from the 20th and 21st centuries testify to the great change which took place in the church architecture. These churches show a whole new perspective on the tradition of Christian architecture.

5

Drewniane cerkwie w polskim i ukraińskim regionie Karpat (2013)

61%

CZUBA M.

Ochrona Zabytków

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2017

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issue Dodatek Specjalny. Dziedzictwo w Polsce.

141-147

EN

The sixteen tserkvas constitute an outstanding example of an ecclesiastical timber-building that reflects the requirements of the Eastern liturgy, cultural traditions of the local communities, which evolved in relative isolation due to the mountainous terrain. The architectural forms of the tserkvas, with tri-partite plans, pyramidal domes, as well as their interior decoration and furnishings, represent four distinct architectural types on either side of the Polish-Ukrainian border: Hutsul types (Nyzhniy Verbizh and Yasynia); Halych types (Rohatyn, Drohobych, Zhovkva, Potelych, Radruż and Chotyniec); Boyko types (Smolnik, Uzhok and Matkiv), and western Lemko types (Powroźnik, Brunary Wyżne, Owczary, Kwiatoń Turzańsk). Surrounded by trees and bounded by perimeter walls or fences, the tserkvas with their associated graveyards and free-standing bell towers constitute landmarks of the region. Criteria: (iii), (iv) transboundary property (Poland / Ukraine) Wooden tserkvas – common heritage In 2009, the National Heritage Board of Poland, acting within its statutory responsibilities and in collaboration with its Ukrainian partners from the International Cultural Heritage Protection Centre in Zhovkva, began work on the nomination file for inscription on the UNESCO World Heritage List of a complex of wooden tserkvas located in the area of the broadly understood Polish-Ukrainian cultural borderland. This nomination was intended to contribute to the popularisation on a worldwide scale of the rich and unique art of ecclesiastical timber-building in this part of Europe while at the same time providing an influence towards ensuring adequate protection of the tserkvas. The site was also thought to supplement and complement earlier similar inscriptions of historic ecclesiastical timber-building heritage in the Carpathian Region. Eventually, after a multi-stage selection process, 16 monuments were chosen, eight on either side of the Polish-Ukrainian border, and a joint Polish- Ukrainian transboundary nomination entitled ‘The Wooden Tserkvas of the Carpathian Region in Poland and Ukraine’ was submitted to the World Heritage Committee in Paris in 2012. The nomination was intended to reflect the centuries-old evolution of ecclesiastical architecture as preserved in the Carpathian region of Poland and Ukraine, pointing to its extraordinary stylistic and regional diversity and the mutual interpenetration of the Western-, and Eastern- European architectural traditions as evidenced in the construction and ornamental techniques. It was precisely the adaptation of universal patterns to the local building and artistic, traditions and, at the same time, the adjusting of timber-buildings based on log frame construction, so characteristic of this part of Europe, to forms derived from the monumental ecclesiastical architecture of Greek and Byzantine origin – that constituted the unique and extraordinary feature of the tserkvas of the Polish- Ukrainian cultural borderland. In addition, this process was accompanied by the constant development and incessant improvement of the construction techniques, architectural forms, and ornamental patterns that reflected the advancements in the monumental architecture. In the course of time, the tserkvas of the Carpathian region evolved from the relatively simple tri-partite, cuboidal buildings covered with pyramidal roofs into extremely complex and technologically advanced multi-section structures with wooden cupolas or hipped curb roofs of extraordinarily picturesque outlines. Another exceptional feature of those constructions – quite extraordinary in the tradition of Eastern Christianity – was their susceptibility to the assimilation of forms derived directly from the architecture of Roman Catholic churches. This was the result of both the gradual tightening of the bonds between the Churches of the Western and Eastern rite within the boundaries of the modern Polish state, where the tserkvas were actually built, and the interdependence relations between various workshops and founders prevailing in Poland at that time. The wooden tserkvas of the Carpathian region of Poland and Ukraine are also a perfect illustration of the centuries-old coexistence of the local communities. Intended for the followers of the Eastern rite – though often founded by Roman Catholic landowners – they were erected by builders from municipal architects’ guilds and remain a reflection of the prevailing contemporary social, and cultural, relations in that area. In spite of the tendencies towards modernisation that grew stronger at the turn of the 20th century and often resulted in the substitution of wooden temples with new stone or brick churches, until the end of the 1930’s the stock of preserved wooden tserkvas, within the area included in the nomination, could have been counted in thousands. It is only following the tragic events of the World War II and the resulting socio-political transformations that the situation changed dramatically. Both the foundations of the development of the ecclesiastical timber-building and the prospects of its proper and effective protection were then disrupted. Due to the forced displacement of populations, a large part of the tserkvas lost their religious function and guardians, thus being deprived of any form of legal protection. Often the only chance to preserve a tserkva within the new post-war borders of Poland consisted in it being taken over by Roman Catholics and adapted to the requirements of their liturgy. In the area under the direct rule of the Soviet Union, where the official state policy was hostile to religion and the forced atheisation of society was in progress, the wooden temples were commonly used as stores and warehouses. Only a few that were deemed particularly valuable works of art were turned into socalled ‘museums of religion and atheism’ impregnated with atheistic propaganda. A large part of those invaluable monuments on either side of the new post-war border were devastated or utterly destroyed. The upshot of all the events outlined above was that the ecclesiastical timber-building which, for centuries, had been the most distinct landmark in the cultural landscape of the Eastern Carpathians, found itself on the verge of physical annihilation. This situation has been gradually improving since the late 1980’s. The revival of the structures of the Greek Catholic Church and uninhibited religious freedom enabled the restoration of the religious function to a considerable proportion of the neglected temples, thus allowing them to reassume their proper social role. In spite of numerous new threats, the wooden tserkvas, both in Poland and in Ukraine, found themselves included in the group of monuments under special protection, becoming, at the same time, a highly appreciated ‘tourist product’, which has undoubtedly contributed to their popularisation. The wooden tserkvas, as fruits of the centuries- old coexistence of the local communities, had also become another plane for an unusual and unprecedented collaboration between Polish and Ukrainian monument protection experts and officers, which found its most emphatic expression in the jointly submitted nomination for the inscription of the representative group of those monuments on the UNESCO World Heritage List. This collaboration has, in turn, considerably contributed to the emergence of a new view of the essence of the cultural community and the process of building relations between the present-day societies of Poland and Ukraine in a spirit of tolerance and mutual respect.

6

Opodatkowanie wiernych na rzecz prac remontowo-budowlanych w diecezji lubelskiej, na podstawie uchwał zgromadzeń parafialnych z lat 1919-1923

51%

Kumor-Mielnik J.

Studia z Prawa Wyznaniowego

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2023

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vol. 26

245-280

EN

The present paper presents and exemplifies the legal basis of taxation of the faithful for renovation and construction purposes in the parishes of the Lublin diocese in the first years of the Second Polish Republic, and discusses the types of burdens incurred by the faithful as well as the ways of enforcing obligations established by parish assemblies. The analysis is based on the materials from the Archives of Modern Records in Warsaw (the collection of the Ministry of Religious Denominations and Public Education) and Lublin Archdiocesan Archives. Investments undertaken in the parishes required the involvement of all the faithful in the reconstruction of churches, rectories, church servants’ quarters and farm buildings destroyed during the war. In accordance with the applicable legal provisions, decisions to start renovation and construction works were made by parish assemblies held under the chairmanship of the mayor or village administrator and the church supervision. Parish assemblies also passed a tax for these purposes. It was imposed on all inhabitants and paid in currency or in grain in proportion to the acreage of land owned. Tax resolutions in question came into force after approval from regional and ministerial authorities. Under the decisions of parish assemblies, inhabitants were obliged to contribute financially or in person to undertaken works, and the taxes they paid were the main component of parishes’ construction budgets.

PL

Celem artykułu jest przedstawienie na konkretnych przykładach podstaw prawnych opodatkowania wiernych na cele remontowo-budowlane w parafiach diecezji lubelskiej w pierwszych latach II Rzeczypospolitej, rodzaju ponoszonych przez nich obciążeń oraz trybu egzekwowania obowiązkowych powinności ustanowionych przez zgromadzenia parafialne. Analiza problemu badawczego przeprowadzona została w oparciu o materiał archiwalny znajdujący się w zasobie Archiwum Akt Nowych w Warszawie (w zespole Ministerstwa Wyznań Religijnych i Oświecenia Publicznego) oraz w Archiwum Archidiecezjalnym Lubelskim. Inwestycje podejmowane w parafiach wymagały zaangażowania wszystkich wiernych do odbudowy zniszczonych działaniami wojennymi kościołów, plebanii, budynków dla służby kościelnej i obiektów gospodarczych. W oparciu o obowiązujące przepisy prawne, decyzję o przystąpieniu do prac remontowo-budowlanych podejmowało zgromadzenie parafialne zwoływane pod przewodnictwem wójta lub sołtysa oraz dozoru kościelnego, które uchwalało na powyższe cele określony podatek. Był on rozkładany na wszystkich mieszkańców i uiszczany w walucie lub w zbożu, w wysokości proporcjonalnej do liczby posiadanych morgów ziemi. Podstawą wejścia w życie podjętej uchwały było jej zatwierdzenie przez władze wojewódzkie i ministerialne. Postanowienia zgromadzeń parafialnych obligowały mieszkańców do świadczenia pomocy materialnej i fizycznej na rzecz podejmowanych inwestycji, a podatki płacone na ten cel stanowiły podstawowy fundusz budowlany parafii.

7

Pacyfikacje społecznych inicjatyw w zakresie budownictwa sakralnego na przykładzie Szklar w archidiecezji krakowskiej

51%

Gryz R.

Pamięć i Sprawiedliwość

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2017

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issue 30

434-450

EN

The article is a case study on the origin, course and consequences of the actions on 12th August 1974, which pacified the resistance of the residents of Szklary, a village in the Kraków Archdiocese, who opposed the demolition of a room added to a catechetical building. The estate was owned by Fr Józef Pochopień, the vicar at the home parish of Racławice Olkuskie, who also commissioned the modification of the building. According to the wishes of the Catholic residents of Szklary, he planned to established an independent ministry in the village. The party and state leadership of the Olkusz Poviat and the Kraków Voivodeship recognised the construction as illegal. Before the administrative decision to block the construction came into force, representatives of the Party, officers competent for religious denominations and officers of the security apparatus had prepared a plan to demolish the unauthorised construction and decided to conduct the operation by force. The intervention involved security and police forces, who beat over thirty people, mainly women, who defended the estate on the behalf of their absent prefect. The course of the brutal action was documented in the operational materials of the Security Service. The incident proved discrimination of Catholics under the Polish People’s Republic when the construction permits concerning religious buildings were strictly regulated. The result of the conflict was positive for the residents of Szklary, who had a parish established in their village a few years later and built a church. This project became positive due to the personal effort and support by the Metropolitan Archbishop of Kraków, Cardinal Karol Wojtyła. A person strongly involved in provision of legal protection for the victims was Advocate Andrzej Rozmarynowicz. Despite the persecution, Fr Józef Pochopień, who was sentenced to suspended imprisonment, underwent financial persecution, was spied on and experienced attempted recruitment for cooperation with the Security Service, did not give up. The case of Szklary was used by the authorities of the Polish People’s Republic to create a model of combating social initiatives related to construction of sacred buildings.

8

Kościół katolicki w Nowej Hucie w okresie gierkowskim. Rozwój sieci parafialnej i budownictwa sakralnego

51%

Krzysztonek J.

Studia Sandomierskie. Teologia-Filozofia-Historia

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2019

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vol. 26

EN

This scientific article basically consists of two autonomous parts; a short introduction and an ending. The first part begins with an explanation of the prevailing realities between the Catholic Church and the Polish state in the 1970s. The first part of this chapter is devoted to a detailed discussion of the parishes in Nowa Huta which existed in that period, together with the actual state of the clergy and male and female religious orders located there. The second part of the work, however, contains a detailed description of the expansion, renovation and construction of sacred buildings in the area of individual parishes in Nowa Huta in the context of official atheisation of public space carried out by the communist authorities. The description of the struggle of the clergy and the faithful with local administrative authorities for the possibility of building new churches, as well as catechetical points, is shown by selected examples from the parishes of Bieńczyce, Pleszów, Mistrzejowice, Mogiła and Czyżyna.

PL

Artykuł naukowy składa się zasadniczo z dwóch autonomicznych części oraz krótkiego wstępu i zakończenia. Pierwsza część rozpoczyna się od wyjaśnienia rzeczywistych realcji panujących na linii Kościół katolicki – państwo polskie w latach 70. XX wieku. Dalsza część tego rozdziału została poświęcona na szczegółowe omówienie istniejących w rzeczonym okresie na obszarze nowohuckiego dekanatu parafii wraz ze stanem faktycznym kadry duchownych oraz znajdujących się tam wówczas zakonów męskich i żeńskich. Część druga pracy zawiera natomiast drobiazgowy opis rozbudowy, remontów i budowy obiektów sakralnych na terenie poszczególnych parafii w Nowej Hucie w kontekście prowadzonej przez władze komunistyczne urzędowej ateizacji przestrzeni publicznej. Opis zmagań duchowieństwa i wiernych z lokalnymi władzami administracyjnymi o możliwość budowy nowych kościołów, a także punktów katechetycznych, ukazano na wybranych przykładach z terenu parafii Bieńczyce, Pleszów, Mistrzejowice, Mogiła oraz Czyżyny.

9

Losy figury Jezusa Nazareńskiego z kościoła Wszystkich Świętych we Lwowie

51%

Kramarz H.

Archiwa, Biblioteki i Muzea Kościelne

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1995

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vol. 64

633-637

EN

-

10

Parafia katolicka w Ostródzie w XIX i pierwszej połowie XX wieku

41%

Jodkowski M.

Tarnowskie Studia Teologiczne

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2012

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vol. 31

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issue 2

EN

The first Mass since the Reformation times was celebrated in Ostróda in 1834. From that time, the rector from Grabowo came to the said town twice a year with pastoral services. Considering the increasing number of worshippers, the authorities of the Bishopric of Culm decided to appoint a permanent priest in Ostróda; this function was assigned to Stephan Keller on 27th September 1853. On 31 May 1855, he founded a private Catholic school, which was given the status of a public school on 2nd October 1860. One of the greatest tasks which awaited the priest of Ostróda was the building of a temple. The project was prepared by Vinzenz Statz, an architect. The foundation stone of the new temple was laid on 28th August 1856. The consecration of the new church took place on 20th December 1857. In 1859, a plot of land was bought; it was meant to be a Catholic cemetery. A full-fledged Catholic parish was founded in Ostróda on 10th February 1860. Eight years later, a presbytery was built, with apartments for the rector and the organist. With regard to the increasing number of worshippers, the temple was extended in 1912-1913. In that time, the nave was elongated by two more spans. A chancel with annexes, pinnacles topping the gables and a tower were built. The project of the works was developed by an architect from Königsberg – Fritz Heitmann. The temple was consecrated on 1st June 1923 by the bishop of Warmia Augustyn Bludau to honour the Immaculate Conception of the Blessed Virgin Mary. From December 1922, the parish of Ostróda was connected to the Diocese of Warmia. In 1868, 1143 Catholics belonged to the said institution, in 1900 – 2 105, and in 1938 – 2 780. In the area of the parish, numerous organisations and associations were active, including the Saint Cecilia Association and the Fraternity of the Sacred Heart of Jesus. The 19th century construction of the church together with a parish house and a stable cost 13, 454 thalers, and the 19th century extension of the religious building – over 100,000 marks. The parish was financially supported by the Saint Boniface and Adalbert Association in Pelplin.

11

Geneza i powstanie katolickiej parafii w Dąbrównie w XIX wieku

41%

Jodkowski M.

Studia Redemptorystowskie

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2013

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issue 11

305-316

XX

In the first half of the 19th century the number of Catholics in Dąbrówno in East Prussia began to increase, as a consequence of which pastoral services in this area were necessary. This task was undertaken by the priests of the Bishopric of Culm. Since 1860, Masses were celebrated once a month by the priest from Turowo. Abdon Stengert was appointed as the first priest on 23rd September 1862. A few days later, on 29th September, he started his pastoral services in Dąbrówno; this involved the creation of a pastoral institution. The new priest’s task was to build a parish house, in which a classroom and a teacher’s apartment would also be located. The cost of this building and utility buildings was 4795 Thaler, 9 Silbergroschen and 2 Pfennig. Catholic services were celebrated in the above mentioned classroom, but it was too small for the increasing number of worshippers. In the years 1863–1865 a church was built. It was dedicated to Saint John of Nepomuk by the bishop of Culm, Jan Nepomucen Marwicz – the main benefactor of the church. Dąbrówno received parish rights on 28th October 1863. This decision was approved by the state authorities on 16th March 1864. Private elementary Catholic schools founded in Dąbrówno (7th January 1865) and in Marcinkowo (1st October 1867) functioned till 1877. Th ey were liquidated due to the restrictive policies of the state authorities, related to the Kulturkampf. The pastoral institution was supported financially by the Boniface and Wojciech Association in Pelplin.

12

Zarys problematyki budownictwa i strat wojennych w kościołach parafialnych diecezji lubelskiej po I wojnie światowej

41%

Kumor-Mielnik J.

Archiwa, Biblioteki i Muzea Kościelne

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2014

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vol. 102

101-122

EN

The content of this article is an introduction to a wider spectrum of the issues related to losses of life and material things the Diocese of Lublin suffered after the First World War. The article focuses on two major issues related fi rstly to the reconstruction of destroyed parish churches in the Diocese of Lublin in the postwar period and using for this purpose state subsidies and funds from the contributions of the parishioners; and secondly, related to the dynamics and intensity of the construction of new parish churches at that time. The rebuilding of churches and buildings connected with them was a priority in the fi eld of renovation and construction projects after World War I. The matter of less importance was to initiate the construction of new churches, erected mainly at the expense of parishioners, rarely with the use of state subsidies. In the 1930s the movement of building parish churches intensifi ed. It was, however, a short-lived process, interrupted by the outbreak of another war. The dynamic growth in the number of new churches, observed in a relatively short period of time was caused, among other things, by the use of cheaper and more readily available wood, which resulted in the increase in wooden churches in the interwar period. The concise characterization of building regulations in the context of the construction of parish churches in the postwar period, the same as in the case of other issues, requires further research and in-depth analysis.

13

Geneza budowy kościoła katolickiego w Kwidzynie w XIX wieku

41%

Jodkowski M.

Komunikaty Mazursko-Warmińskie

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2015

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vol. 287

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issue 1

61-77

DE

Bereits am 24. Mai 1801 gab es Bemühungen beim Kulmer Bischof, in Kwidzyn (Marienwerder) eine Gemeinde zu gründen und eine Kirche zu bauen.Früher wurden nämlich die heiligen Messen im Presbyterium der evangelischen Kathedrale gehalten. Es wurde auch in Erwägung gezogen, Räume der Burg von Kwidzyn oder die städtische Reitbahn für kultische Zwecke umzubauen. Das Militär schlug vor, den Katholiken einen seiner Pferdeställe zur Verfügung zu stellen, wozu der preußische König 1811 seine Einwilligung gab. Die Renovierungs- und Bauarbeiten an den genannten Objekten wurden jedoch nicht aufgenommen. Auch die Pläne für den Umbau der sog. polnischen Kapelle oder eines Teils der evangelischen Kathedrale endeten mit einem Fiasko. Die staatlichen Behörden schlugen wiederum vor, die Katholiken von Kwidzyn der Kirchengemeinde in Tychnowy (Tiefenau) zuzuordnen. Die ermländischen Bischöfe standen diesen Vorschlägen skeptisch gegenüber, weil sie u.a. den beträchtlichen Ausbau der Kirche in diesem Dorf scheuten. Nachdem die Entscheidung über den Bau des Gotteshauses in Kwidzyn gefallen war, begann die Sammlung von Geldern für diesen Zweck. Man bemühte sich, die Erbschaft der Ehefrau von Ignatius von Piechowski zu gewinnen oder auch Kapital von den Benediktinerinnen in Chełmno (Kulm). Ebenso wurde eine Möglichkeit gesehen, gemeindliche Einkünfte aus Zwierzno abzuführen. Die Sammlung für diese Bauinvestition wurde in vielen Diözesen durchgeführt. Zu den besonders großzügigen Stiftern gehörte der ermländische Bischof Joseph Ambrosius Geritz. Die Baugenehmigung wurde 1840 erteilt, und in den Jahren 1847-1858 wurde die Kirche nach Plänen von August Soller erbaut. Ihre Einweihung fand am 26. September 1858 statt.

EN

Already on May 24, 1801. solicited the bishop of Chelmno on the erection of the parish and build a church in Kwidzyn, previously the Masses were celebrated in the choir of the Evangelical Cathedral. Also was considered adaptation of premises Kwidzyn castle for purposes of worship, then the local riding school. The army, in turn, were offered transfer Catholics one of the stables, which the Prussian king agreed in 1811. Construction works did not start at these objects.Also, the so-called adaptation plans of Polish chapel, or part of the Evangelical Cathedral ended in failure. State authorities proposed to turn the assignment of Kwidzyn Catholic parish in Tychnowach. Bishops of Warmia were skeptical about these proposals, fearing, among others, a significant expansion of the church in this village. After deciding on the construction of the temple in Kwidzyn, Catholics started collecting funds for this purpose. Efforts were made to acquire the inheritance of Ignatius von Piechowski wife or post benedictine capital in Chelmno. Was also seen the possibility of separating revenue parish Zwierznie. Rebounds on the construction project was carried out in a number of dioceses. Among the particularly generous donors should indicate bishop of Warmia Josephus Ambrosius Geritz. The building permit was obtained in 1840. The church, designed by Augustus Soller was built in the years 1847–1858. Consecration took place on 26 September 1858.

14

Z dziejów katolickiej parafii w Miłakowie w XIX wieku

36%

Jodkowski M.

Studia Warmińskie

|

2014

|

issue 51

309-322

PL

Proboszcz z Ełdyt Wielkich ks. Heinrich Renkel (Renze) zakupił 5 kwietnia 1852 r. wolnostojący dom w Miłakowie, aby zaadaptować go na cele kultu religijnego. Urządzono w nim oratorium, które poświęcił ełdycki proboszcz ku czci Krzyża Świętego 12 grudnia 1855 r. Od tego czasu księża z Ełdyt Wielkich okazjonalnie sprawowali w nim katolickie nabożeństwa. W związku ze wzrastającą liczbą wiernych w 1864 r. nabyto parcelę pod budowę kościoła. Tegoż roku utworzono w Miłakowie kurację oraz nominowano pierwszego duszpasterza, którym został ks. Augustin Bargel. Jego następcą ustanowiono w 1865 r. ks. Antona Gerigka, który energicznie przystąpił do realizacji inwestycji budowlanej. Kamień węgielny pod nową świątynię położono w 1867 r. Ostatecznie wybudowano kościół salowy w stylu neogotyckim. Uroczystość jego konsekracji ku czci Znalezienia i Podwyższenia Krzyża Świętego, której przewodniczył biskup Filip Krementz, miała miejsce 4 lipca 1869 r. W 1859 r. erygowano w Miłakowie szkołę katolicką. W czasie kulturkampfu wakował urząd proboszcza w tym mieście. W 1879 r. na obszarze parafii mieszkało 1014 katolików, zaś w 1895 r. – 950. Budowę obiektów kościelnych oraz pensję duszpasterzy i pracowników kościelnych dotowały stowarzyszenia i organizacje katolickie, zwłaszcza Towarzystwo św. Franciszka Ksawerego i Stowarzyszenie św. Bonifacego i Wojciecha we Fromborku.

EN

The parish priest of Ełdyty Wielkie, Heinrich Renkel (Renze), bought a detached house in Miłakowo on 5th April 1852, with an intention of adapting it for religious purposes. An oratory was organised there and dedicated to the Holy Cross by the parish priest of Ełdyty on 12th December 1855. Since that time, priests from Ełdyty Wielkie occasionally celebrated religious services in it. As a consequence of an increasing number of worshippers, a plot of land was bought in 1864 with an intention of building a church. In the same year, a pastoral institution was created in Miłakowo and the first priest, Augustin Bargel, was appointed. In 1865, Anton Gerigk was appointed as his successor. He launched the implementation of the construction project. The foundation stone of the new temple was laid in 1867. Finally, an aisleless Neogothic church was built. The ceremony of its dedication to the Finding and Exaltation of the Holy Cross, conducted by Bishop Filip Krementz, took place on July 4th 1869. In 1859, a Catholic school was founded in Miłakowo. During the Kulturkampf, the office of a parish priest was vacant in the town. In 1879, 1014 Catholics lived in the parish, and 950 in 1895. The construction of the church buildings and the salaries of the priests and church workers were funded by Catholic associations and organisations, particularly the St. Francis Xavier Society and the St. Boniface and Adalbert Association in Frombork.

DE

Der Pfarrer aus Ełdyty Wielkie, Priester Heinrich Renkel (Renze) hat am 5. April 1852 ein freistehendes Haus in Miłakowo erworben, um es zu Zwecken des religiösen Kultes umzugestalten. Darin wurde ein Oratorium eingerichtet, das der Pfarrer von Ełdyty am 12. Dezember 1855 zu Ehren des Heiligen Kreuzes geweiht hat. Seither haben die Priester von Ełdyty Wielkie dort gelegentlich katholische Messen gehalten. Die steigende Anzahl der Gläubigen veranlasste im Jahr 1864 zum Kauf eines Grundstücks für einen Kirchenbau. Im selben Jahr wurde in Miłakowo eine Seelsorgeeinrichtung gegründet und der erste Seelsorger bestellt, der Priester Augustin Bargel. Zu seinem Nachfolger wurde im Jahr 1865 Priester Anton Gerigk berufen, der energisch mit der Durchführung des Bauvorhabens begonnen hat. Der Grundstein für die neue Kirche wurde im Jahr 1867 gelegt. Letzten Endes wurde eine Saalkirche im neugotischen Stil erbaut. Die Kirchweihfeierlichkeiten zu Ehren der Kreuzfindung und –erhöhung, zelebriert durch den Bischof Filip Krementz, fanden am 4. Juli 1869 statt. Im Jahr 1959 wurde in Miłakowo eine katholische Schule errichtet. Zur Zeit des Kulturkampfes blieb der Pfarrposten in dieser Stadt unbesetzt. Im Jahr 1879 bewohnten die Pfarrgemeinde 1014 Katholiken, im Jahr 1895 hingegen 950 Katholiken. Der Bau von kirchlichen Gebäuden oder die Gehälter der Seelsorger und Kirchenangestellten wurden durch die Stiftungen der katholischen Vereine und Organisationen finanziert, insbesondere durch die Gesellschaft des Hl. Franz Xaver und den Verein des Hl. Bonifatius und Hl. Adalbert in Frombork.

15

Konstytucyjna zasada oddzielenia państwa od kościoła w działalności Wydziału do Spraw Wyznań Urzędu Wojewódzkiego w Krośnie wobec Kościoła Katolickiego

31%

Dyda K.

Studia z Prawa Wyznaniowego

|

2017

|

vol. 20

335-372

PL

Przedmiotem artykułu jest analiza działań Wydziału do Spraw Wyznań w Krośnie wobec Kościoła Katolickiego w perspektywie realizacji konstytucyjnej zasady oddzielenia państwa od kościoła. Konstytucja Polskiej Rzeczypospolitej Ludowej z 22 lipca 1952 roku stanowiła, że kościół jest oddzielony od państwa (art. 70 ust. 2) i jednocześnie może swobodnie wypełniać swoje funkcje religijne (art. 70 ust. 1). Regulacja ta dotyczyła także innych związków wyznaniowych. Ówczesna nauka prawa konstytucyjnego pojmowała tę swobodę jako wolność głoszenia doktryny, organizowania zgromadzeń religijnych, udzielania posług, nauczania, tworzenia zakonów, utrzymywania kontaktów z zagranicznymi współwyznawcami. Swoistym standardem wobec Kościoła Katolickiego stało się dyskryminujące stosowanie prawa. Za przykład takiej sytuacji można uznać blokowanie i ograniczanie budownictwa sakralnego za pomocą środków prawnych – zwłaszcza karnych i administracyjnych. Wydział do Spraw Wyznań w Krośnie zasadę oddzielenia państwa od kościoła pojmował jako pełną laicyzację życia społecznego prowadząc m.in. akcję przeciwdziałania rozwojowi budownictwa sakralnego oraz podejmowania inicjatyw duszpasterskich przez kler katolicki (zwłaszcza w zakresie duszpasterstwa młodzieży).

EN

The subject matter of this article is the analysis of the action of the Department for Religious Affairs in Krosno against the Catholic Church in the light of the constitutional principle about Church and State separation. The Constitution of the Polish People’s Republic of 22 July 1952 set forth the separation of Church and State (Art. 70, para. 2) and stipulated that the Church can freely carry out its religious functions (Art. 70, para. 1). This provision applied also to other religious associations. Under the constitutional law at that time, this freedom was understood as the freedom to proclaim doctrine, organize religious assemblies, provide ministry and teaching, establish religious orders, and maintain contacts with the believers abroad. The law was used to discriminate against the Church, which became a kind of standard. For example, legal measures, especially penal and administrative sanctions, were employed to block and restrict the construction of buildings used for religious purposes. The constitutional principle concerning Church and State separation was understood by the Department of Religious Affairs in Krosno as a total secularization of social life. For example, it was used to justify taking actions against the development of buildings used for religious purposes or against any pastoral activities undertaken by the Catholic clergy, especially concerning the youth ministry.

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