Search results

1

Przepisy prawne o sanktuariach w Kodeksie Prawa Kanonicznego z 1983 r. i w Pierwszym Synodzie Diecezji Kaliskiej (2007-2009)

100%

Tyl S.

Kościół i Prawo

|

2012

|

issue 1(14)

119-136

EN

In the article there were analyzed the legal norms concerning shrines included in common law and particular law of the diocese of Kalisz. The Author noticed that the shrines are sacred places to which people make pilgrimage and have lots of functions, this is why the legislator of the First Synod of Diocese of Kalisz, which took place in 2007-2009, regulated this issue in particular law. The Author presented the term of „shrine” and indicated material and formal element. The legislator in the Code distinguished a diocesan shrine, a national shrine and an international shrine, while the legislator in diocese of Kalisz made different classification. The Author indicated what the statutes of the shrine should regulate in particular to efficiently administrate the shrine, there was also presented the authority competent to approve these statutes. There were presented functions of the shrine curator, who is head a shrine.

2

I (XIV) Synod Archidiecezji Warmińskiej (2006-2012). Misja Kościoła Warmińskiego w dziele Nowej Ewangelizacji

100%

Dullak K.

Studia Koszalińsko-Kołobrzeskie

|

2013

|

issue 20

33-47

PL

Archidiecezja Warmińska po osiemdziesięciu latach przeżyła zwieńczenie kolejnego synodu diecezjalnego. Inicjatorem, a następnie zwołującym synod był bp Józef Glemp. Po jego odejściu na stolicę prymasowską synod został zawieszony. Dopiero w 2006 r. abp Wojciech Ziemba dekretem wznowił i polecił kontynuować prace synodalne. Prace te trwały przez 6 lat. Swoim zasięgiem poza komisjami ogólnodiecezjalnymi docierały w formie zespołów synodalnych do parafii i dekanatów. Zaangażowało się w synod bardzo wielu ludzi z ożywionym poczuciem odpowiedzialności za Kościół. Owocem tych prac są statuty regulujące całokształt życia Kościoła lokalnego. Integralną częścią statutów są aneksy doprecyzowujące poszczególne unormowania.

EN

The Warmia Archdiocese, 80 years down the road, entered the crowning of the subsequent diocesan synod. Cardinal Joseph Glemp was the one who initiated and then convoked the synod. Following his nomination as a Primate of Poland, it was suspended later on. Only after 2006 archbishop Wojciech Ziemba resumed and ordered its works to be continued. It lasted consecutive 6 years and covered the whole diocese through its diocesan and vicariate forane teams. There were numbers of people involved in its works in the animated sense of responsibility for the Church. As a result of the synod there were declarations and decrees issued regulating the entirety of the local Church’s life. An integral part of the decrees constitute the annexes which specify individual regulations.

3

Drugi synod diecezji siedleckiej. Wybrane zagadnienia prawne i kanoniczne

100%

Nikołajew J.

Nurt SVD

|

2013

|

issue 2

273-293

PL

Przedmiotem niniejszego artykułu jest wydarzenie II Synodu Diecezji Siedleckiej. Artykuł podzielono na sześć podrozdziałów. We wprowadzeniu przypomniano dwie nieudane próby (1972 i 1989) przeprowadzenia synodu diecezjalnego przez biskupa Jana Mazura. W dalszej części pojawiły się rozważania ogólnie dotyczące synodów, definicja kodeksowa tego pojęcia oraz krótkie tło historyczne instytucji synodów (przed Soborem Trydenckim, według KPK/1917, postanowienia Vaticanum Secundum i KPK/1983). W trzeciej części autor zanalizował organizację i statuty I synodu podlaskiego (siedleckiego) przeprowadzonego w 1923 roku przez biskupa Henryka Przeździeckiego. Czwartą część artykułu poświęcono przygotowaniom do II synodu w okresie od roku 2002 (objęcie diecezji przez biskupa Zbigniewa Kiernikowskiego) do 2010. Zasadnicze uwagi znalazły się w piątej części artykułu: regulamin, założenia, cele i struktura (komisje i podkomisje synodalne) oraz sposób pracy synodu.

EN

The present article tackles the event of the second Synod of the Siedlce Diocese. This article is divided into six sections. The introduction reminds of two failed attempts (1972 and 1989) to carry out a diocesan synod by Bishop John Mazur. In the following part, there emerged general considerations concerning synods, the Codex definition of the concept as well as a brief historical background of the institution of synods (before the Council of Trent, by Code of Canon Law/1917, the provisions of Vatican II and Code of Canon Law/1983). In the third part, the author analysed the organization and the statutes of the first Synod of Podlasie (Siedlce), conducted in 1923 by Bishop Henryk Przeździecki. The fourth part of the article was devoted to preparations for the Second Synod of the period from 2002 (the Diocese was assumed by Bishop Zbigniew Kiernikowski) till 2010. The most vital remarks are included in the fifth part of the article: the rules, goals, objectives and structure (the Synod’s committees and subcommittees) and also the work method during the Synod.

4

Statuty Bractwa Kapłańskiego Oficjałatu Pilzneńskiego przy kościele św. Jana Chrzciciela w Pilznie

100%

Kumor B.

Archiwa, Biblioteki i Muzea Kościelne

|

1962

|

vol. 5

385-392

EN

-

5

Statuty kapituł kolegiackich dawnej archidiecezji gnieźnieńskiej. Wstęp ogólny: kapituły kolegiackie dawnej archidiecezji gnieźnieńskiej

100%

Librowski S.

Archiwa, Biblioteki i Muzea Kościelne

|

1959

|

vol. 1

|

issue 1

167-189

EN

-

6

Statuty kapituł kolegiackich dawnej archidiecezji gnieźnieńskiej : zeszyt 2 : statuty świetnej kapituły w Łowiczu: (cd.)

100%

Librowski S.

Archiwa, Biblioteki i Muzea Kościelne

|

1981

|

vol. 43

343-400

EN

-

7

Statuty kapituł kolegiackich dawnej archidiecezji gnieźnieńskiej: zeszyt 2: statuty świetnej kapituły w Łowiczu

100%

Librowski S.

Archiwa, Biblioteki i Muzea Kościelne

|

1981

|

vol. 42

345-400

EN

-

8

Statuty Kapituły Metropolitalnej w Gnieźnie: dekrety reformacyjne i ordynacje arcybiskupów z lat 1613-1810

100%

Librowski S.

Archiwa, Biblioteki i Muzea Kościelne

|

1980

|

vol. 41

247-350

EN

-

9

Statuty kapituł kolegiackich dawnej archidiecezji gnieźnieńskiej: zeszyt 2: statuty świetnej kapituły w Łowiczu: (cd.)

100%

Librowski S.

Archiwa, Biblioteki i Muzea Kościelne

|

1982

|

vol. 44

341-400

EN

-

10

Statuty kapituł kolegiackich dawnej archidiecezji gnieźnieńskiej: zeszyt 2: statuty świetnej kapituły w Łowiczu (dok.)

100%

Librowski S.

Archiwa, Biblioteki i Muzea Kościelne

|

1983

|

vol. 46

203-369

EN

-

11

Pierwszy Synod Diecezji Opolskiej 2002-2005

100%

Szymański A.

Roczniki Wydziału Nauk Prawnych i Ekonomicznych KUL

|

2008

|

vol. 4

|

issue 1 Prawo

139-170

EN

In a detailed discussion the author presents the course of the first synodical assembly in the history of the Opole Diocese; he discusses the results of the Synod’s proceedings, that is the synodical statutes; and he takes a position on the contents of the annexes supplementing the statutes. In the conclusion the author points to the significance of the Synod for the presence and future of the Church in the Opole region.

12

Pierwszy Synod Diecezji Opolskiej 2002-2005

100%

Szymański A.

Roczniki Wydziału Nauk Prawnych i Ekonomicznych KUL

|

2008

|

vol. 4

|

issue 1

139-170

EN

In a detailed discussion the author presents the course of the first synodical assembly in the history of the Opole Diocese; he discusses the results of the Synod’s proceedings, that is the synodical statutes; and he takes a position on the contents of the annexes supplementing the statutes. In the conclusion the author points to the significance of the Synod for the presence and future of the Church in the Opole region.

13

The evolution and practice of international administration on states and territories

80%

Aćić M.

Acta Politica Polonica

|

2019

|

vol. 47

|

issue 1

15-27

EN

Throughout the history of relations between states, it can be seen that various forms of supervision for weaker states or territories, whether external (by militarily and economically stronger individual states) or international (by intergovernmental organizations), have been established for periods of time in the form of protectorates, mandates, tutelage or temporary multinational administration. With the emergence and institutionalization of a new universal international organization, the League of Nations, the practice of external oversight and control of specific territories and states continued, but with a novel legal regime under its mandate system. The legal basis for the management of these territories through the authorization of the League of Nations and its successor, the United Nations, the rights and obligations of such countries as well as the most significant differences between the mandate, trusteeship and the protectorate arrangements, as the most representative example of international governance over certain countries and territories, will be analyzed in this paper. The comparative and content analysis methods will be used for this purpose, with special emphasis on the practical effects of international administration on the functioning of Bosnia and Herzegovina.

PL

W historii stosunków międzynarodowych można zauważyć, że różne formy nadzoru nad słabszymi państwami lub terytoriami, zarówno zewnętrzne (przez państwa silniejsze pod względem militarnym i gospodarczym), jak i międzynarodowe (przez organizacje międzyrządowe), zostały ustanowione na pewien czas w formie protektoratów, mandatów, opieki lub tymczasowej administracji wielonarodowej. Wraz z pojawieniem się i instytucjonalizacją nowej uniwersalnej organizacji międzynarodowej, Ligi Narodów, kontynuowano praktykę zewnętrznego nadzoru i kontroli określonych terytoriów i państw, ale z nowatorskim reżimem prawnym w ramach jej systemu mandatów.

14

Materiały do historii altarystów kościoła Mariackiego w Krakowie w średniowieczu. Część 2: Statuty domu altarystów

80%

Starzyński M.

Roczniki Historyczne

|

2020

|

vol. 86

153-176

EN

The paper contains a critical edition together with commentary of the statutes of the house of altarists of Virgin Mary Church in Cracow. So far unknown and preserved in the redaction from 1437, these statutes of 24 articles are the only source of this type from the area of the historical Kingdom of Poland.

PL

Publikacja zawiera krytyczną edycję wraz z komentarzem nieznanych dotąd, zachowanych w redakcji z 1437 r., liczących 24 paragrafy, statutów domu altarystów kościoła Wniebowzięcia Panny Marii (Mariackiego) w Krakowie – jedynych tego typu znanych z terenu historycznego Królestwa Polskiego.

15

De la protection de l’environnement dans les Constitutions Algeriennes

71%

Tabti R.

Comparative Legilinguistics

|

2024

|

vol. 57

7-40

PL

Od momentu uzyskania niepodległości w 1962 roku Algieria przeszła znaczące przemiany polityczne i środowiskowe. Pomimo wyzwań związanych z odbudową po okresie niepodległości, troska o środowisko stopniowo znalazła swoje miejsce w ustawach tego kraju, w tym w statutach i konstytucjach. Chociaż konstytucja z 1963 roku pozostała milcząca w kwestiach środowiskowych, co wskazuje na historyczny brak uwagi, od 1976 roku zaczęły się istotne zmiany, związane z wprowadzeniem polityk środowiskowych mających na celu ochronę przyrody. Krajowe statuty z 1976 i 1986 roku, a także konstytucje z lat 1976, 1989, 1996, 2008, 2016, a zwłaszcza z 2020 roku wprowadziły środki na rzecz ochrony środowiska. Owe ustawy zasadnicze jednoznacznie podkreślają pilną potrzebę ochrony przyrody w obliczu zmian klimatycznych i konieczność natychmiastowego działania. Te istotne i przełomowe zmiany w ustawodawstwie podniosły status środowiska w algierskim systemie ustawodawczym i prawodawczym, sygnalizując pojednanie Algierii z jej wartościami kulturowymi, historią i międzynarodowymi zobowiązaniami. W tym kontekście przeprowadzono krytyczną analizę integracji kwestii środowiskowych i klimatycznych w różnych konstytucjach i aktach prawnych Algierii. Wyniki podkreślają istotność przypisaną ochronie przyrody w tych dokumentach, jednocześnie wskazując na konieczność bardziej skutecznej implementacji na miejscu. Pomimo znaczących postępów od uzyskania niepodległości, charakteryzujących się pojawieniem się polityk środowiskowych i włączeniem dyskursu ekologicznego do ustaw zasadniczych, Algieria nadal musi włożyć znaczne wysiłki w celu zrealizowania tych praw i rzeczywistej ochrony swojego krajobrazu naturalnego.

EN

Since its independence in 1962, Algeria has undergone significant political and environmental transformations. Despite the challenges of post-independence reconstruction, environmental concerns have gradually found their place within the foundational documents of the nation, including charters and constitutions. Although the constitution of 1963 remained silent on environmental matters, indicative of a historical lack of emphasis, pivotal shifts occurred from 1976 onward, marked by the introduction of environmental policies geared toward nature preservation. National charters of 1976 and 1986, as well as the constitutions of 1976, 1989, 1996, 2008, 2016, and notably that of 2020, have all propelled measures for environmental protection. These foundational texts unequivocally underscore the urgency of safeguarding nature in the face of climate disruption and the imperative of immediate action. These legislative developments, substantial and transformative, have elevated the status of the environment within the Algerian legislative and legal framework, signifying a reconciliation between Algeria, its cultural values, history, and international commitments. In this context, a critical inquiry has meticulously examined the integration of environmental and climatic concerns within various Algerian constitutions and legal texts. Findings underscore the significance attributed to nature protection within these documents, while underscoring the necessity for more effective on-ground implementation. Despite notable advancements since independence, characterized by the emergence of environmental policies and the integration of environmental discourse into foundational texts, Algeria must still exert considerable efforts to materialize these laws and genuinely preserve its natural landscape.

FR

Depuis son indépendance en 1962, l’Algérie a subi des transformations politiques et environnementales. Malgré les obstacles de la reconstruction, la préoccupation environnementale s’est graduellement inscrite dans les textes fondamentaux du pays, notamment les chartes et les constitutions. Même si la constitution de 1963 était muette sur l’environnement, révélant un manque d’attention à l’époque ; mais depuis 1976, des évolutions significatives ont surgi, avec l’implémentation de politiques environnementales axées sur la préservation de la nature. Les chartes nationales de 1976 et 1986, ainsi que les constitutions de 1976, 1989, 1996, 2008, 2016 et particulièrement celle de 2020, ont toutes impulsé des mesures pour la protection de l’environnement. Ces textes fondamentaux sont sans équivoque quant à l’urgence de préserver la nature face au dérèglement climatique et à la nécessité d’une action immédiate. Ces évolutions législatives, notables et révolutionnaires, ont élevé le statut de l’environnement dans le cadre législatif et juridique algérien, témoignant d’une harmonie retrouvée entre l’Algérie, ses valeurs culturelles, son histoire et ses engagements internationaux. Dans ce contexte, une lecture critique a scruté la prise en charge de l’environnement et du climat dans les diverses constitutions et textes juridiques algériens. Les résultats mettent en avant l’importance attribuée à la protection de la nature dans ces documents, tout en soulignant le besoin d’une mise en œuvre plus efficace sur le terrain. Malgré les progrès notables depuis l’indépendance, avec l’émergence de politiques environnementales et l’intégration de la question environnementale dans les textes fondamentaux, l’Algérie doit encore déployer d’importants efforts pour concrétiser ces lois et véritablement préserver la nature sur son territoire.

16

Skuteczność prawa Kościoła łacińskiego w porządku prawnym Ukrainy

71%

Kawa S.

|

2018

|

vol. 13

|

issue 15 (1)

75-90

EN

The article presents the possibilities of applying the provisions of the 1983 Code of Canon Law in the legal system of Ukraine. A historical outline of the shaping of the structures of the Latin Church from the achievement of independence by Ukraine in 1991 and their current state is presented. Then the canonical status of structures of the Latin Church in Ukraine was shown and the legal way of existence and creation of these structures in the Ukrainian legal order was analyzed. It was emphasized that the disadvantage in the legal system of Ukraine is the failure to recognize the legal personality of the Church resulting from its nature. It was suggested that signing the concordat with the Holy See would avoid unnecessary and dreadful wording in the statutes of religious organizations, so that they could enjoy the recognition of legal personality in Ukrainian legislation while maintaining their legal and canonical status.

PL

W artykule ukazano możliwości zastosowania regulacji Kodeksu Prawa Kanonicznego z 1983 r. w systemie prawnym Ukrainy. Przedstawiono rys historyczny kształtowania się struktur Kościoła łacińskiego od uzyskania niepodległości przez Ukrainę w 1991 r. oraz ich obecny stan. Następnie ukazano kanoniczny status struktur Kościoła łacińskiego na Ukrainie oraz przeanalizowano prawny sposób istnienia i działania tychże struktur w ukraińskim porządku prawnym. Podkreślono, że wadą w systemie prawnym Ukrainy jest nieuznawanie osobowości prawnej Kościoła wynikającej z jego natury. Zasugerowano, że podpisanie konkordatu ze Stolicą Apostolską pozwoli uniknąć zbytecznych i karkołomnych sformułowań w statutach organizacji religijnych, aby te mogły cieszyć się uznaniem osobowości prawnej w ukraińskim ustawodawstwie zachowując swój prawno-kanoniczny status.

17

Rzeszowsko-tyczyńskie Bractwo Kapłańskie pod patronatem Ducha Świętego i Maryi Panny od XV do XVIII stulecia

61%

Borcz H.

Roczniki Historii Kościoła

|

2009

|

vol. 1

129-162

EN

An extremely important role in maintaining the clergy’s high religious-moral level in the Church in the West was played by brotherhoods of priests (fraternitates presbyterorum) that were established starting from the 9th century. Their aim was a continuous formation of their members, mutual spiritual and material aid, and praying for the dead confreres. From Gaul, where they were first established (Reims), they soon spread to the neighboring countries, among others to Germany, Italy and Spain. They reached Poland in the 13th century becoming one of the important factors of reformation of the clergy. In the Przemyśl Diocese of the Latin rite (established about the middle of the 14th century) brotherhoods open to the clergy (and also lay people, according to the so-called filadelfia principle) appeared in the first half of the 15th century, and by the end of the 17th century they spread to its whole territory. As the first one the Holy Spirit and the Virgin Mary Rzeszów-Tyczyn Brotherhood of Priests (Fraternitas Sacerdotalis in ecclesiis et districtibus Rzeszoviensi et Tyczynensi), that the author discusses here, was established. First it was active in the Rzeszów and Tyczyn regions, and from the end of the 16th century within the Rzeszów Decanate. It was a grass-roots initiative of a group of clergymen, and then it was officially approved of by the Przemyśl Bishop Maciej in 1419. Its statute described the structure of the brotherhood, defined its aims, means of work and the disciplinary issues. It devoted quite a lot of attention to the questions connected with the ultimate matters, like preparation for death, funeral, aid for the soul of the dead one, and so on. Indulgence privileges were supposed to encourage the members to diligently take part in the meetings and celebrations of the brotherhood that took place periodically. A great role in the life of the Brotherhood was played by sessions convened initially once every three months, and then twice a year, that were usually attended by all its members as well as its lay sympathizers. The sessions took place in Tyczyn and Rzeszów, alternately. The devotion during a session had a set order: first the mourning office was sung and the Holy Mass was celebrated with a procession and with stations for the late brothers, next a solemn Holy Mass was said about the Holy Spirit, with the exposition of the Sacrament and the procession and a sermon. After the devotion a debate was held with a scrutiny concerning the life of the confreres, and in the later period also concerning the state of their churches. Also the more difficult cases of moral theology were discussed. When all the items on the agenda had been discussed the confreres went to a meal, in which only priests could participate. Some of the most important aims of the Brotherhood was the promotion of the cult of God, ensuring profuse spiritual gifts to the living brothers, and prayer aid to those, who had already passed away. In the current of this type of actions (collective as well as individual) various religious funds were contained (the first one in 1492), including altar prebends (the first one in 1639). In consequence in the middle of the 18th century the Brotherhood had the right of patronage over four altar prebends. The Rzeszów Brotherhood was quite active practically throughout the 17th century, however, in the next century its deep crisis was revealed, which was caused to a considerable degree by external factors. It also affected the other priest communities in the diocese, which had an adverse influence on the formative work among the clergy. Brotherhoods were revived in the diocese by the zealous Przemyśl priest, Bishop W. H. Sierakowski (1742-1760). After an in-depth examination of the situation, on 5 May 1760 in Brzozów he issued a directive to all the brotherhoods in the diocese, in which he described in detail the reforms that were to be effected. Introduction of a uniform and to some degree centralized structure of the brotherhood in the diocese was an important novelty; it was adjusted to its new territorial structure introduced in 1751 (3 archdeaconates). Instead of about a dozen small, independent brotherhoods existing in particular deaconates, the Bishop organized three big ones, each of which was to function in one of the archdeaconates. Each one was to be headed by the provost elected for life. At the same time Bishop Sierakowski ordered all the brotherhoods to keep to the reformed statute of the Sanok-Krosno Brotherhood. The reform of 1760, although it was not fully implemented (the new structure based on the network of archdeaconates was not accepted), gave a new impulse to the work of all priest brotherhoods in the Przemyśl Diocese (including the Rzeszow-Tyczyn one), which is confirmed by the preserved official reports dating back to that time. It should be stressed that the reform introduced by Bishop W. H. Sierakowski gave sound foundations for further fruitful work of priest brotherhoods in the diocese for a long time. However, their fate was unexpectedly decided by external factors. In consequence of the first partition of Poland in 1772 the Przemyśl Diocese was annexed by Austria that soon abolished the system existing in Poland and introduced its own in its place. All former institutions of the Polish Republic that were incompatible with the vision of an „enlightened state” ruled in an absolutist way were abolished. Also the Catholic Church was subjected to utter control as well as to numerous restrictions and transformations that were supposed to make it completely subject to the state and make it an obedient tool for the lay authorities. These actions, presented as a „reform of the Church”, were taken in the name of the political-ecclesial system obtaining in Austria at that time that was called „Josephinism”. Ruthless and consistent interference of the lay authorities into the life of the Church in a few years led to liquidation of many Church institutions that played a great role in the religious life of the community of the faithful. Also all religious brotherhoods were the aim of a furious attack, including the ones to which priests belonged, whose profile did not correspond with the vision of the „enlightened state”. They were abolished by the Austrian authorities on 22 May 1783, and in their place the court decree of 9 August 1783 established the „Association for Active Love of the Neighbor” that was subjected to the control of the state. These actions also meant the end of the Rzeszow-Tyczyn Brotherhood of Priests, deserved in the field of forming and sanctifying numerous generations of priests as well as of lay people.

18

Rzeszowsko-tyczyńskie Bractwo Kapłańskie pod patronatem Ducha Świętego i Maryi Panny od XV do XVIII stulecia

61%

Borcz H.

Roczniki Historii Kosciola (Annals of Church History)

|

2009

|

vol. 1(56)

129-162

EN

An extremely important role in maintaining the clergy’s high religious-moral level in the Church in the West was played by brotherhoods of priests (fraternitates presbyterorum) that were established starting from the 9th century. Their aim was a continuous formation of their members, mutual spiritual and material aid, and praying for the dead confreres. From Gaul, where they were first established (Reims), they soon spread to the neighboring countries, among others to Germany, Italy and Spain. They reached Poland in the 13th century becoming one of the important factors of reformation of the clergy. In the Przemyśl Diocese of the Latin rite (established about the middle of the 14th century) brotherhoods open to the clergy (and also lay people, according to the so-called filadelfia principle) appeared in the first half of the 15th century, and by the end of the 17th century they spread to its whole territory. As the first one the Holy Spirit and the Virgin Mary Rzeszów-Tyczyn Brotherhood of Priests (Fraternitas Sacerdotalis in ecclesiis et districtibus Rzeszoviensi et Tyczynensi), that the author discusses here, was established. First it was active in the Rzeszów and Tyczyn regions, and from the end of the 16th century within the Rzeszów Decanate. It was a grass-roots initiative of a group of clergymen, and then it was officially approved of by the Przemyśl Bishop Maciej in 1419. Its statute described the structure of the brotherhood, defined its aims, means of work and the disciplinary issues. It devoted quite a lot of attention to the questions connected with the ultimate matters, like preparation for death, funeral, aid for the soul of the dead one, and so on. Indulgence privileges were supposed to encourage the members to diligently take part in the meetings and celebrations of the brotherhood that took place periodically. A great role in the life of the Brotherhood was played by sessions convened initially once every three months, and then twice a year, that were usually attended by all its members as well as its lay sympathizers. The sessions took place in Tyczyn and Rzeszów, alternately. The devotion during a session had a set order: first the mourning office was sung and the Holy Mass was celebrated with a procession and with stations for the late brothers, next a solemn Holy Mass was said about the Holy Spirit, with the exposition of the Sacrament and the procession and a sermon. After the devotion a debate was held with a scrutiny concerning the life of the confreres, and in the later period also concerning the state of their churches. Also the more difficult cases of moral theology were discussed. When all the items on the agenda had been discussed the confreres went to a meal, in which only priests could participate. Some of the most important aims of the Brotherhood was the promotion of the cult of God, ensuring profuse spiritual gifts to the living brothers, and prayer aid to those, who had already passed away. In the current of this type of actions (collective as well as individual) various religious funds were contained (the first one in 1492), including altar prebends (the first one in 1639). In consequence in the middle of the 18th century the Brotherhood had the right of patronage over four altar prebends. The Rzeszów Brotherhood was quite active practically throughout the 17th century, however, in the next century its deep crisis was revealed, which was caused to a considerable degree by external factors. It also affected the other priest communities in the diocese, which had an adverse influence on the formative work among the clergy. Brotherhoods were revived in the diocese by the zealous Przemyśl priest, Bishop W. H. Sierakowski (1742-1760). After an in-depth examination of the situation, on 5 May 1760 in Brzozów he issued a directive to all the brotherhoods in the diocese, in which he described in detail the reforms that were to be effected. Introduction of a uniform and to some degree centralized structure of the brotherhood in the diocese was an important novelty; it was adjusted to its new territorial structure introduced in 1751 (3 archdeaconates). Instead of about a dozen small, independent brotherhoods existing in particular deaconates, the Bishop organized three big ones, each of which was to function in one of the archdeaconates. Each one was to be headed by the provost elected for life. At the same time Bishop Sierakowski ordered all the brotherhoods to keep to the reformed statute of the Sanok-Krosno Brotherhood. The reform of 1760, although it was not fully implemented (the new structure based on the network of archdeaconates was not accepted), gave a new impulse to the work of all priest brotherhoods in the Przemyśl Diocese (including the Rzeszow-Tyczyn one), which is confirmed by the preserved official reports dating back to that time. It should be stressed that the reform introduced by Bishop W. H. Sierakowski gave sound foundations for further fruitful work of priest brotherhoods in the diocese for a long time. However, their fate was unexpectedly decided by external factors. In consequence of the first partition of Poland in 1772 the Przemyśl Diocese was annexed by Austria that soon abolished the system existing in Poland and introduced its own in its place. All former institutions of the Polish Republic that were incompatible with the vision of an „enlightened state” ruled in an absolutist way were abolished. Also the Catholic Church was subjected to utter control as well as to numerous restrictions and transformations that were supposed to make it completely subject to the state and make it an obedient tool for the lay authorities. These actions, presented as a „reform of the Church”, were taken in the name of the political-ecclesial system obtaining in Austria at that time that was called „Josephinism”. Ruthless and consistent interference of the lay authorities into the life of the Church in a few years led to liquidation of many Church institutions that played a great role in the religious life of the community of the faithful. Also all religious brotherhoods were the aim of a furious attack, including the ones to which priests belonged, whose profile did not correspond with the vision of the „enlightened state”. They were abolished by the Austrian authorities on 22 May 1783, and in their place the court decree of 9 August 1783 established the „Association for Active Love of the Neighbor” that was subjected to the control of the state. These actions also meant the end of the Rzeszow-Tyczyn Brotherhood of Priests, deserved in the field of forming and sanctifying numerous generations of priests as well as of lay people.

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