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Społeczna działalność Towarzystwa Schronisk św. Stanisława Kostki w Łodzi w latach 1914–1936

100%
Chylak K.
Łódzkie Studia Teologiczne
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2013
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vol. 22
15-32
EN
The beginnings of eminent initiative of bishop Wincenty Tymieniecki, the first parish priest of the St Stanislaus Kostka cathedral parish, are disappearing into the past. It is astonishing that organization which had been running a dozen or so social institutions, operating for two decades and helping many thousand inhabitants of Lodz, had left so few traces. The Association of Shelters of st Stanislaus Kostka was established in autumn 1914. After its re-registration in 1922 it had been operating up to autumn 1936. The Association’s peak of development was reached in 1917. Then the organization had been running eight schelters, two hostels for children, creche, two hostels for the homeless and school for the deaf and dumb. Furthermore, the Association had been running sewing and shoemaker’s workshop and the one producing headgears. Courses for pre-school teachers were finished in the same year as well. In August 1920 the Management of the Association, facing serious problems regarding balancing the budget of the organization, decided to gradually close down schelters and even hostels, on condition that the budget improved. After 1922 only „Sienkiewiczówka” and III schelter remained and after a while the organization lost its importance and was replaced by other social organizations, mainly by Lodz diocesan „Caritas”. The Association’s activity is an interesting example of civil activation of inhabitants of Lodz, an attempt to overcome social issues tormenting this industrial city. History of activity of the organization shows transformation of the social policy of municipal authorities. The initial civil activity was supported by official authorities on the principles of subsidiarity and it concerned German occupation authorities above all. Along with coming a time when the Republic of Poland had been formed, the attention was reallocated to full control of social institutions and with time municipal authorities started to limit its support. Not only did they seize the role of the creating entity but they also operated their own institutions. That way, civil activity taken up to date, was significantly limited.
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Biskup Michał Klepacz (1893–1967) – zarys biografii

100%
Grad S.
Łódzkie Studia Teologiczne
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2007
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vol. 16
69-87
EN
In the years 1947–1967 he was the third ordinary of Lodz Diocese. Between 1910 and 1914 he studied at Theological Seminary in Kielce and then until 1918 at Theological Academy in St. Petersburg. He was ordained in 1916 in St. Petersburg. From 1919 till 1937 he was a professor at Theological Seminary in Kielce. He took a doctor’s degree at the Catholic University in Lublin in 1932. In the years 1937–1939 he was a professor of the Theological Faculty at the University in Vilnius. He was appointed the bishop of Lodz Diocese on the 20th December 1946. He took up his duties as the bishop on the 2nd March 1947, was consecrated on the 19th April 1947. He was installed as a bishop on the 20th April 1947. He was a very active bishop of the Diocese. He carried out a lot of administrative reforms, brought to life 6 deaneries and 15 parishes, summoned two diocesan synods. He took great care of both spiritual and intellectual development of the priests. He performed a variety of important functions during the Conference of the Polish Episcopate. He was the member of the Mixed (church and government) Committee and the Cammon Committee. Since 1949 he was the member of the Main Council of the Polish Episcopate. In the years 1953–1956, during the imprisonment of Primate Stefan Wyszyński, he was the chairman of the Conference of the Polish Episcopate. He took an active part in all the sessions of the Second Vatican Council.
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Organizacja terytorialna Diecezji Łódzkiej w latach 1920–1925

86%
Różański M.
Łódzkie Studia Teologiczne
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2015
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vol. 24
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issue 2
85-106
EN
A new diocese with the capital in Łódź was formed pursuant to the bull Christi Domini issued by the pope Benedict XV on 10 December 1920. The new diocese began its activity from the formation of new structures. Its beginnings can be traced back to the beginning of 1921 when the pope nominated Wincenty Tymieniecki as the first bishop of Łódź; he had been then a parish priest in St Stanislaus Kostka parish, the church which was to become the cathedral of the new diocese. In the moment of its inception the diocese consisted of five deaneries: Łódź (9 parishes), area outside Łódź (7 parishes), Brzeziny (13 parishes plus one new parish, in total 14), Kłodawa (8 parishes) and Łęczyca (24 parishes), which were situated in the western part of the Archdiocese of Warsaw. The sixth Tomaszów deanery was added to those five deaneries; it consisted of 6 parishes taken from Brzeziny deanery. The basis for the re-creation of the territorial organization of a newly created diocese and of a number of Catholics who used to live in that area are the lists called Elenchus cleri saecularis ac regularis dioecesis Lodzensis pro anno for a given year.
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Archiwum Diecezjalne w Łodzi

86%
Grad S., Cabała H.
Archiwa, Biblioteki i Muzea Kościelne
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1986
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vol. 53
70-75
EN
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Schematyzmy diecezji łódzkiej w okresie II Rzeczpospolitej (1922-1939) jako źródło do poznania jej struktury organizacyjnej

86%
Różański M.
Archiwa, Biblioteki i Muzea Kościelne
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2018
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vol. 110
311-326
EN
The aim of the article is to present the process of publishing the periodical publication which shows the institutional, organizational and personnel structure of the diocese. The first elenchus was produced a few months after establishing the diocese of Łódź (November 1921) and followed the pattern used by the archdiocese of Warsaw. It was published as a liturgical calendar supplement. In subsequent years it became an independent periodical which in 1936 was given the title The Register of the Priests and Parishes of the Diocese of Łódź. As far as the content is concerned, it includes the most essential information about the Church in Poland and in the world, central diocesan offices, church institutions, the chaplaincies of the specialized parishes, priests, religious orders and congregations existing in the diocese.
PL
Celem artykułu jest ukazanie procesu wydawania wydawnictwa o charakterze cyklicznym, które ukazuje strukturę diecezji: instytucjonalna, organizacyjną i personalną. Pierwszy Elenchus powstał w kilka miesięcy po utworzeniu diecezji łódzkiej (w listopadzie 1921 r.) i powtórzył treści według schematu stosowanego w archidiecezji warszawskiej. Wydany był jako dodatek do kalendarza liturgicznego. W późniejszych latach stał się samoistnym periodykiem, który od 1936 r. nosił nazwę Spis duchowieństwa i parafii Diecezji Łódzkiej. Pod względem zawartości treściowej zawierał on najbardziej istotne informacje dotyczące Kościoła w Polsce i na świecie, wiadomości dotyczące centralnych urzędów diecezjalnych, instytucji kościelnych, duszpasterstw specjalistycznych parafii, kapłanów, zakonów, zgromadzeń posługujących w diecezji.
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Problem finansowania budownictwa sakralnego i kościelnego w okresie Polskiej Rzeczpospolitej Ludowej na przykładzie diecezji łódzkiej

72%
Opaliński M.
Studia z Historii Społeczno-Gospodarczej XIX i XX Wieku
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2020
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vol. 23
151-168
EN
The article describes unknown aspect of financing sacral building industry in the period of PRL (Polish People’s Republic). Presented issue is aimed at filling the gap in the existing historiography. None of the publications that have been published does not addresses the problem, seen from the perspective of the relations state–Church after the year 1945. This work therefore shows the difficulties associated with raising funds for the construction of new temples in the period of inhibition or fighting with any sacred investments by the authorities of Polish People’s Republic. The repressive and discriminatory for the Church legal provisions aimed at obstructing the construction of places of worship, which was also supposed to discourage clergymen from undertaking this type of activity. In turn, the „service-minded” priests were rewarded for their loyal attitude towards those in charge of allocating subsidies for minor construction works from the Church Fund, which was under the control of the Council of Ministers. All these factors meant that the greatest cost of building churches was borne by lay Catholics who organized public collections on their own, thus risking a fine. Also the parish priests also faced difficulties, while gaining money to continue construction works by using foreign contacts.
PL
Artykuł opisuje nieznany dotąd aspekt finansowania budownictwa sakralnego w okresie PRL. Prezentowane zagadnienie ma na celu wypełnienie luki w dotychczasowej historiografii. Żadna z powstałych dotąd publikacji nie odnosi się do badanego problemu widzianego z perspektywy stosunków państwo–Kościół po 1945 r. Niniejsza praca ukazuje zatem trudności związane z pozyskiwaniem funduszy na budowę nowych świątyń w okresie hamowania lub zwalczania przez władze tzw. Polski Ludowej wszelkich inwestycji sakralnych. Represyjne i dyskryminujące stronę kościelną przepisy prawne miały na celu utrudnianie wznoszenia miejsc kultu religijnego, co pośrednio miało także przyczynić się do zniechęcenia duchownych do podejmowania tego rodzaju działalności. Z kolei „usłużnych” księży nagradzano za ich lojalną postawę wobec rządzących przydzielaniem na drobne prace budowlane subwencji z powołanego m.in. na ten cel Funduszu Kościelnego, będącego pod kontrolą Rady Ministrów. Wszystkie te czynniki powodowały, że największy koszt budowy kościołów ponosili świeccy katolicy, organizujący na własną rękę zbiórki publiczne, narażając się tym samym na karę grzywny. Trud ponieśli także księża parafialni, którzy wykorzystując zagraniczne znajomości zdobywali pieniądze na kontynuowanie prac budowlanych.
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Związki nuncjusza Achille Rattiego z Kościołem łódzkim

72%
Wilk S.
Łódzkie Studia Teologiczne
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2019
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vol. 28
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issue 4
19-29
EN
This article, based on archival sources, presents nuncio Achille Ratti, a future pope Pius XI, and his activity in Poland and in Łódź. His activity took place in a difficult period of the First World War during important systemic changes. In December 1920 the decision was made about the inception of the diocese of Łódź. Achille Ratti contributed to it and is known as the “Polish Pope”.
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Biskup Michał Klepacz jako członek Episkopatu Polski. Część II: Działalność na forum konferencji plenarnej oraz komisji głównej episkopatu polski

72%
Białkowski M.
Łódzkie Studia Teologiczne
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2021
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vol. 30
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issue 3
7-22
EN
This article focuses on activities of Bishop Michał Klepacz at the Plenary Session of the Episcopal Conference of Poland and the Main Committee of the Episcopal Conference of Poland. In 1953–1956, during imprisonment and internment of the Primate of Poland, Cardinal Stefan Wyszyński, the Łódź ordinary was a chairman of the Episcopal Conference of Poland. Circumstances of his election and his attitude towards problems of social and political life were marked by a direct interference of the Polish People’s Republic (PRL) authorities. The most important tasks executed by Bishop Michał Klepacz included: 1) specifying main directions and contents for pastoral teaching; 2) shaping relationships with the PRL authorities; 3) control and supervision over vicars capitular with powers of the residential bishop in Western and Northern Lands; and 4) general supervision over activities of religious congregations. At the same time, Bishop Michał Klepacz held a position of a chairman of the Main Committee of the Episcopal Conference of Poland, of which he had been a member already since 1949. On the return of Cardinal Stefan Wyszyński to primatial sees in autumn of 1956, he remained his faithful co-worker, mainly involved in shaping relationships between the state and the Church.
PL
Biskup Michał Klepacz odegrał, w okresie powojennym, kluczową rolę w pracach Konferencji Episkopatu Polski. Latem 1949 r. powołany został w skład Komisji Głównej, pełniącej rolę prezydium Episkopatu. Aktywność ta miała związek z zasiadaniem przez ordynariusza łódzkiego w Komisji do Rozmów z Rządem/Komisji Wspólnej przedstawicieli Rządu PRL i Episkopatu Polski. Pod koniec września 1953 r. wobec aresztowania i uwięzienia kardynała Stefana Wyszyńskiego objął funkcję przewodniczącego Konferencji Episkopatu Polski, stając się pierwszoplanową postacią Kościoła w Polsce. Jego wybór oraz postawa wobec bieżących problemów życia społeczno-politycznego naznaczone były bezpośrednią ingerencją władz PRL. Czas rządów biskupa Michała Klepacza charakteryzowały nasiąknięte językiem propagandy komunistycznej treści nauczania pasterskiego oraz oparte na daleko posuniętym kompromisie relacje z przedstawicielami aparatu władzy. Po powrocie kardynała Stefana Wyszyńskiego jesienią 1956 r. na stolice prymasowskie pozostał jego oddanym współpracownikiem, przede wszystkim angażując się w kształtowanie stosunków państwo-Kościół.
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Biskup Michał Klepacz jako członek Episkopatu Polski

72%
Białkowski M.
Łódzkie Studia Teologiczne
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2021
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vol. 30
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issue 1
19-36
EN
This paper, opening a series of publications dedicated to activities of Bishop Michał Klepacz at the Episcopal Conference of Poland, is an introduction to his biography and to the subject. Its first part presents the life and activities of the Bishop. The future Łódź ordinary was born on July 23, 1893, in the village of Wola, a suburb of Warsaw. He was ordained in 1916. He was a graduate of the Roman Catholic Theological Academy in Saint Petersburg and the Catholic University of Lublin, at which he defended his PhD dissertation in 1932. In 1936, he was appointed an Associate Professor of the Christian philosophy at the Stefan Batory University in Vilnius. The years he spent in Vilnius under Soviet, Lithuanian and, again, Soviet occupation, were dedicated to conspirational educational and research activities. During the German occupation in 1942–1944, he was held in prison and in labour camps. Following changes in state borders imposed after the end of the World War II, he was forced to leave Vilnius and settle in Białystok. And it was there where he received his appointment as a bishop of Łódź in 1947. Rev. Michał Klepacz was ordained a bishop on April 13, 1947, and his ingress to the Łódź cathedral took place one week later. During twenty years of his rule as the bishop, the most important events in the life of the Łódź Diocese included regulation of relations with the government, renewal of the priestly formation, reorganisation and development of the Church structures, and convoking of two Diocese Councils in 1948 and 1958. Bishop Michał Klepacz died on January 27, 1967, on a day preceding the millennial celebrations in the Łódź Diocese. The subsequent part of this work briefly presents the legal and structural basis of the Episcopal Conference of Poland and its specialist committees, focusing in particular on Bishop Michał Klepacz’s participation in those bodies. Furthermore, the importance of the office of the Primate of Poland was emphasised, as a person also being a chairman of the Plenary Conference and the Main Committee of the Episcopate of Poland.
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Klasztory rewindykowane i nowe zakonów męskich okresu staropolskiego w diecezji łódzkiej

72%
Pietrzykowski J.
Archiwa, Biblioteki i Muzea Kościelne
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2019
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vol. 112
297-315
EN
The activities of orders in Poland are closely connected with the functioning of the Catholic Church and the history of our homeland. The aim of this article is to present the history of old orders in the diocese of Łódź. Initially, it focuses on those orders which after the period of dissolutions not only returned to some of their monasteries but also organised new monastic communities. Before the collapse of the First Polish Republic, in the territory of the future diocese of Łódź, there were 8 male orders which altogether owned 13 monasteries: Dominicans (Łęczyca, Piotrków Trybunalski), Conventual Franciscans (Łagiewniki, Piotrków Trybunalski), Bernardines (Piotrków Trybunalski, Łęczyca), Franciscans of the Strict Observance (Brzeziny, Lutomiersk), Canons Regular of the Lateran (Kłodawa), Carmelites of the Ancient Observance (Kłodawa), Jesuits (Piotrków Trybunalski, Łęczyca), and Piarists (Piotrków Trybunalski). However, in 1918, when Poland regained its independence, none of the male monastic communities were still in existence. The orders which did not return to their monasteries in the period of the Second Polish Republic were Canons Regular of the Lateran, Carmelites of the Ancient Observance, Piarists and Dominicans.
PL
Działalność zakonów w Polsce jest ściśle związana z życiem Kościoła katolickiego i dziejami naszej Ojczyzny. Celem niniejszego artykułu jest przedstawienie dziejów starych zakonów na terenie diecezji łódzkiej. Najpierw ukazano te zakony, które po okresie kasat nie tylko wróciły do swoich niektórych klasztorów, ale i organizowały nowe placówki zakonne. Przed upadkiem I Rzeczypospolitej na terenie przyszłej diecezji łódzkiej działało 8 zakonów męskich, posiadających łącznie 13 klasztorów: dominikanie (Łęczyca, Piotrków Trybunalski), Franciszkanie konwentualni (Łagiewniki, Piotrków Trybunalski), franciszkanie bernardyni (Piotrków Trybunalski Łęczyca), franciszkanie reformaci (Brzeziny, Lutomiersk), kanonicy regularni laterańscy (Kłodawa), karmelici trzewiczkowi (Kłodawa), jezuici (Piotrków Trybunalski, Łęczyca), pijarzy (Piotrków Trybunalski). Do odzyskania przez Polskę niepodległości w roku 1918 nie przetrwała żadna męska wspólnota zakonna. W II Rzeczypospolitej nie wrócili do swoich klasztorów: kanonicy regularni laterańscy, karmelici trzewiczkowi, pijarzy i dominikanie.
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Łódzki ośrodek naukowy historyków Kościoła

58%
Różański M.
Nasza Przeszłość. Studia z dziejów Kościoła i kultury katolickiej w Polsce
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2015
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vol. 123
237-246
PL
Dzieje kościoła łódzkiego nie posiadają bardzo bogatej bibliografii. Utworzony po II wojnie światowej Uniwersytet Łódzki nie podjął się badań nad problematyką religijności i funkcjonowania lokalnego Kościoła. Te lukę wypełniali duchowni, którzy zdobywali warsztat naukowy w Uniwersytecie Warszawskim, Katolickim Uniwersytecie Lubelskim i Akademii Teologii Katolickiej w Warszawie. Ich badania skupiały się zasadniczo wokół trzech zagadnień merytorycznych. Pierwszym były dzieje Kościoła katolickiego w Polsce. Zasadniczo dotyczyły one okresu staropolskiego. Drugim, najbogatszym w opublikowane prace były dzieje Kościoła w regionie. Opublikowane prace dotyczące dziejów poszczególnych instytucji kościelnych i parafii. Ostatnim są opracowania o charakterze hagiograficznym ukazujące życie świętych, błogosławionych i sług Bożych związanych z terenem regionu łódzkiego.
EN
The history of the church of Łódź does not have a rich bibliography. The Universi-ty of Łódź created after World War II did not undertake research on the issue of reli-giousness and the functioning of the local church. The existing gap was filled by the clergy, who acquired their academic skills at the University of Warsaw, the Catholic University of Lublin and the Academy of Catholic Theology in Warsaw. Their re-search was mainly focused around three problems. The first one was the history of the Catholic Church in Poland, especially the Old Poland. The second, richest in pub-lished works, was the history of the regional church. The published works concerned the history of various church institutions and parishes. The last problem is connected with hagiographic works presenting the life of saints, the blessed and the servants of God in the Łódź region.
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