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Memoriały Episkopatu Polski do władz państwowych w sprawach szkolnych (1930-1936)

100%
Szczepaniak J.
Folia Historica Cracoviensia
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2000
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vol. 7
EN
Contrary to popular belief, the relations between the Church and the state following the May coup (1926) were far from good. A particular bone of contention was the issue of teaching and religious education in schools. The article discusses the complex subject of mutual relations in the light of extant documents.
PL
Wbrew powszechnym sądom wzajemne relacje pomiędzy Kościołem i państwem po przewrocie majowym (1926) nie były dobre . Szczególnie źle wyglądały w sprawach nauczania i wychowania religijnego w szkole. Artykuł omawia skomplikowaną kwestie wzajemnych realacji w świetle zachowanych dokumentów.
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Memoriał metropolity lwowskiego obrządku łacińskiego Józefa Bilczewskiego o relacjach ukraińsko-polskich w Galicji (Małopolsce) w latach 1914-1920

100%
Wołczański J.
Folia Historica Cracoviensia
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2004
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vol. 10
EN
The First World War and, towards the end of it, the armed conflict between Poland and Ukraine (1918/1919), as well as the Bolshevik invasion of Poland in 1920 created new challenges not only for the Polish raison d’état but also for the Polish Church. The situation was made even more complicated because of the accumulation of diverse (and frequently opposing) tendencies of various ethnic groups, socio-political doctrines and state-building concepts in the 1920s in Eastern Galicia (Lesser Poland). The phenomena caused considerable friction at the interface of the Polish society, which defended its own interest, and the Ukrainian nation, which hoped to create its own state. Since the stereotype of a Roman Catholic Pole vs. an Orthodox Ukrainian was deeply ingrained back then, obviously the priests and the faithful of both religious denominations became involved in the problems.
PL
Okres I wojny światowej, a u jej końca zbrojny konflikt ukraińsko-polski 1918/1919 oraz inwazja bolszewicka na Polskę 1920 r., stawiały nowe wyzwania nie tylko przed polską racją stanu, ale również przed Kościołem katolickim. Sytuacja była o tyle skomplikowana, że w drugim dziesięcioleciu XX wieku na terenie Galicji (Małopolski) Wschodniej nawarstwiały się wielorakie i najczęściej przeciwstawne tendencje różnych grup etnicznych, doktryn społecznopolitycznych oraz koncepcji państwowo twórczych. Zjawiska te szczególnie ostro występowały na styku interesów społeczeństwa polskiego i żywiącego nadzieję na zbudowanie własnej państwowości narodu ukraińskiego. Ponieważ szczególną żywotność przejawiał wtedy nadal wielowiekowy stereotyp Polak - wyznawca Kościoła rzymskokatolickiego, Ukrainiec - członek Cerkwi Wschodniej, nic więc dziwnego, iż wspomniane problemy siłą rzeczy angażowały pasterzy i wiernych obu tych wspólnot religijnych.
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Memoriał w sprawie klasztorów ks. Jana Kompałły z 1828 r. do Teofila Wolickiego, arcybiskupa archidiecezji gnieźnieńskiej i poznańskiej, i jego konsekwencje

67%
Matyaszczyk D.
Hereditas Monasteriorium
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2013
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vol. 3
301-322
EN
In the Archdiocesan Archive in Poznań, among the KA 10 969 records, an interesting document has been preserved. In October 1828 the Gniezno and Poznań metropolitan archbishop Teofil Wolicki received a lengthy letter from Fr. Jan Kompałła. The parish priest from Bukowice was requesting from the archbishop an intercession with the Prussian authorities in order for the property of dissolved monasteries to be bequeathed to the Catholic Church. In five well-grounded points, he presented reasons for which this property was not supposed to be handed over to the Protestants, as well as demonstrated how to utlise it practically. He suggested –among other things– that monastery buildings serve as lodgings for retired priests or impoverished families, and as institutes devoted to upbringing and education of children bourn out of wedlock. He intended the former Franciscan monastery in Grabów to be converted into a gymnasium for the Catholic youth. Education was meant to protect them from the partitioner’s endeavours to deprive them of the national identity. He was also asking the archbishop to elicit from the lay authorities the consent to move part of the equipment –even of the active monasteries– to poorer parish churches. He argued that these temples had been neglected for centuries, since the nobility had always been donating their lavish gifts exclusively to religious orders. Fr. Kompałła’s letter resulted in the Poznań Administrative Office’s directive no. 348 of 19 December 1828 and the Poznań Archiepiscopal Consistory’s directive no. 119 of 14 January 1829 sent to 22 deans in the territory of the Poznań diocese. They were instructed to gather information on what sort of equipment would be useful for the poor parish churches within the deaneries they were in charge of. Few were the parish priests who admitted that their temples did not need anything. The rest submitted lists –of various length– of the desired equipment. A tabular listing of the objects was sent to the Poznań Administrative Office by the consistory. These lists (collected in an thick cardboard-bound archival unit –poszyt– KA 12 236) were undoubtedly used afterwards to distribute the equipment of the dissolved monasteries.
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Memoriał z 11 VIII 1820 r. o stanie zagospodarowania majątków poklasztornych przez Deputację Spraw Zniesionych Instytutów Duchownych

67%
Kośka M.
Hereditas Monasteriorium
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2013
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vol. 2
291-310
EN
On 30 March 1819, the Governmental Commission of Religious Affairs and Public Enlightenment of the Kingdom of Poland, planning out the dissolution of some of the monasteries in the Kingdom of Poland, requested Governor (namiestnik) Józef Zajączek that a deputation be set up which would devise a project of temporary –and, subsequently, permanent– management and administration of the funds of suppressed institutes, and be responsible for a special fund which would collect the revenue from former monastery estates. On 3 April 1819, in a session of the Administrative Council of the Kingdom of Poland, the Governor established the Deputation for the Affairs of Dissolved Religious Institutes. It was headed –ex officio– by minister of denominations Stanisław Kostka Potocki, and consisted of the primate of the Kingdom of Poland, and four members of the Governmental Commission of Religious Affairs and Public Enlightenment. In accordance with the Governor’s decision, the first task of the Deputation was to frame a project of temporary administration of the funds of suppressed monasteries and benefices, and –subsequently– develop projects concerning: means of support for nuns and monks from dissolved houses, the management of their buildings, the situation of peasants in former monastery estates, and the ultimate distribution of assets acquired in the process of dissolution. The Deputation was supposed to appoint a candidate –for the Governor to approve– for the general commissioner, whose scope of responsibilities included: visiting estates (field inspections), making sure they were being managed in a proper way, settling accounts with tenants, as well as adjudicating disputes and addressing complaints on the premises. As early as 11 May 1819 minister Potocki informed the Governor that the Deputation had devised the plan for temporary administration of the property of suppressed monasteries, and that work on projects for regional (voivodship) commissions, as well as for commissioners appointed to take over the funds of dissolved monasteries and to secure the revenues, was in progress. The Administrative Council, during the session on 15 June 1819, examined a draft bill concerning the legal status of the estate of suppressed monasteries. On 26 June 1819 the Governor, in turn, issued a resolution in which he ensured that the estates, funds, and property of dissolved religious congregations were to be treated equally with state property. In May 1821, minister of denominations Stanisław Grabowski put forward a proposal to the Governor to disband the Deputation, arguing that the dissolution process –in the religious terms– had come to an end, and since the papal legate was a member of the Governmental Commission of Religious Affairs and Public Enlightenment, the affairs regarding the administration of post-monastic estates could be dealt with by the Commission itself. The Governor’s resolution from 29 May 1821 disbanded the Deputation for the Affairs of Dissolved Religious Institutes. To supplement this resolution, on 19 June 1821 minister Grabowski established a separate department in the Governmental Commission of Religious Affairs and Public Enlightenment to manage the funds of suppressed monasteries. The department remained active until 21 April 1831, when following a decree of the insurrectionary National Government, confirmed after the collapse of the November Uprising by Fyodor Engel’s Provisional Government in November 1831, all the forests, estates and funds acquired after the 1819 dissolution were handed over to the Governmental Commission of Revenues and Treasury of the Kingdom of Poland as the sole administrator. The main objective of the memorial was to demonstrate that the methods of post-dissolution estate management employed by the Deputation were cheaper and more effective than the ones used by the Governmental Commission of Revenues and Treasury, and consequently to convince the authorities to adopt them with regard to all state property. The memorial, describing the methods of post-monastic estate valuation and tenancy, is kept in the Central Archives of Historical Records in Warsaw in fond The Potocki Public Archive, no. 155, pp. 1120-1144.
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Dekret Fryderyka Augusta z 23 III 1811 r. w sprawie zasad łączenia klasztorów liczących poniżej 12 zakonników, uproszczenia egzaminów do nowicjatu oraz zniesienia zakazu przyjmowania braci laików

59%
Ziółek E. M.
Hereditas Monasteriorium
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2013
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vol. 2
281-290
EN
The edition presents a little-known document, of considerable significance, however, for the study of the relations between the state and the Church in the Duchy of Warsaw. The document, issued by Frederick Augustus, King of Saxony and Duke of Warsaw, is a decree from 23 March 1811 concerning mergers of small monasteries as well as examinations and the admission of converse brothers. The objectives of the decree were meeting some of the claims of the Polish episcopate. The document was drawn up on the initiative of J. P. Łuszczewski, minister of the interior, who pointed out to the monarch the need to tackle the most urgent issues in face of the protracting work on a comprehensive Church reform. Article 1 of the decree allows the merger of monasteries of poor financial standing, which was not tantamount to dissolution. It only pertained to monasteries housing less than 12 friars. The monarch reserved the right to take the final decision, after the attempts to save a declining monastery failed, and the consent of the ecclesiastical authorities was obtained. The endowment was also supposed to be merged in this process. In article 2, Frederick Augustus was overturning the Prussian ban on the admission of lay brothers, thus opening the possibility for the number of monks to increase, and for the costs of maintenance to drop (since domestic service was no longer to be kept). The same article simplifies the entrance examination to the novitiate, which was now limited to the question about the independence of the decision to pursue monastic life; it also prohibits attempts to discourage candidates.
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Практики памяти: Тверь, Медное, Ржев

59%
Boushev A.
Rusycystyczne Studia Literaturoznawcze
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2022
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vol. 32
1-20
EN
The tragic history of the first half of the 20th century is receding into annals of history there are hardly any surviving witnesses. However, practices of commemoration and collective memory are still there. Aleksandr Bushev looks at practices of public commemoration of collective consciousness related to the traumatic events in the history of the 20th century. The article focuses on modern documentary theatre concerned with repressions, media coverage of deconstruction of memorial plaques on the former building of Kalinin NKVD, the attempts to rebrand the Mednoye Museum, the struggle against the falsification of military history undertaken by Tver historian Svetlana Gerasimova, and the creation of a Soviet soldier memorial in Rzhev. Bushev’s goal is make us reflect on the images of memory in the consciousness of our contemporaries, on the ways in which this memory can be penetrated via creative and journalistic texts, and on attempts to erase this memory.
PL
Tragiczna historia XX wieku odchodzi w przeszłość - nie pozostało przy życiu wielu reprezentatywnych świadków dziejów jego pierwszej połowy. Pozostają jednak zbiorowe praktyki pamięci i komemoracji. W artykule omówiono rodzaje praktyk pamięci zbiorowej odnoszące się do traumatycznych wydarzeń z historii XX wieku. Analizie poddane zostały kwestie etyczności współczesnego teatru dokumentalnego o represjach, medialne relacje z demontażu tablic pamiątkowych w Twerze, próby rebrandingu muzeum w Miednoje, walka o prawdę prowadzona przez historyka wojskowości Swietłanę Gierasimową i powstanie pomnika w Rżewie. Artykuł skłania do refleksji nad obliczami pamięci i jej stanem w świadomości współczesnych, technikami wnikania w pamięć w tekstach literackich i nieliterackich czy próbami pozbycia się jej.
RU
Трагическая история двадцатого столетия уходит в прошлое - не остаётся в живых авторитетных свидетелей истории первой половины XX века. Однако остаются коллективные практики памяти и коммеморации. В работе рассматривается, каковы практики коллективной памяти, касающиеся травматических событий истории XX века. Исследуется этичность современного документального театра о репрессиях, медийное освещение демонтажа памятных досок в Твери, попытки ребрендинга музея в Медном, борьба за подлинную историю военного историка Светланы Герасимовой и создание монумента во Ржеве. Статья заставляет подумать, каковы образы памяти и ее состояние в сознании современников, каковы приемы проникновения в память в литературных и нелитературных текстах или попытки избавиться от нее.
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