This article presents the views of the French clergy on the theological and on the political during the counter-revolutionary and traditionalist pontificate of Pius IX (1846-1878). Its aim is show the many parallels and similarities between theological thought and political thought. In the era of subsequent political revolutions and the secularization French clergy look for the defender of Church. After the collapse of the catholic monarchy, the only possible defender is the Papacy. Ultramontanism program is the concept of the recognition of the Pope for the last point of defense before the Satan's revolution. Therefore Ultramontanism is a counter-revolutionary movement. Politics and religion come together in the great synthesis of the Catholic counter-revolution. The head of this movement the ultramontanes see in the Bishop of Rome.
The paper discusses a previously unknown first publication of the pope Pius IX’s letter to Norwid in a local weekly “Tygodnik Katolicki” in Grodzisk Wielkopolski near Poznań on June 21st, 1861. The author proves that both the Polish translation of this Latin letter and an introductory note were written by Norwid himself. The author also identifies Norwid’s two gifts to the pope as a 1683 Austrian medal of Our Lady of Mariazell (by Paul Seel) and a French medal commemorating the siege of Sebastopol (1855, work of Louis Desaide and Pierre Roquelay). In the final part of the paper the latter is opposed to a Latin ode, written by Mickiewicz on the occasion of the capture of Bomarsund, interpreted as signs of two contrary historiosophical visions: that of Poland versus the Ottoman Empire in the defense of Christianity in 1683 and that of France allied with the Ottoman Empire against Russia during the Crimean War (1853-56).
PL
Artykuł omawia nieznany dotąd pierwodruk listu papieża Piusa IX do Norwida, zamieszczony w lokalnym „Tygodniku Katolickim” (Grodzisk Wielkopolski pod Poznaniem) 21 czerwca 1861 r. Autor udowadnia, że zarówno przekład łacińskiego listu jak i tekst wprowadzający wyszły spod pióra Norwida. Następnie autor identyfikuje złożone przez Norwida papieżowi dary jako austriacki medal Madonny z Mariazell z roku 1683 (dzieło Paula Seela) oraz francuski medal z okazji zdobycia Sewastopola (1855, autorzy: Louis Desaide i Pierre Roquelay). W zakończeniu ten ostatni medal przeciwstawiony jest łacińskiej odzie Mickiewicza na zdobycie Bomarsundu jako znaki dwóch skrajnie odmiennych wizji historiozoficznych: Polska przeciw Imperium Osmańskiemu w obronie chrześcijaństwa (1683) i Francja w sojuszu z Imperium Osmańskim przeciw Rosji w wojnie krymskiej (1853-56).
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