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1

Kronika Archiwum Głównego Akt Dawnych za rok 2017

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Krochmal J.

Miscellanea Historico-Archivistica

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2018

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issue 25

383-391

2

Wystawa „Jan III Sobieski. Polski król w Wiedniu” (Wiedeń, 7 VII–1 XI 2017)

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Krochmal J.

Miscellanea Historico-Archivistica

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2018

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issue 25

369-373

3

Petersburskie polonika w Archiwum Głównym Akt Dawnych

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Krochmal J.

Miscellanea Historico-Archivistica

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2018

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issue 25

159-170

4

Unia w eparchii przemysko-samborskiej w latach 1664–1670

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Krochmal J.

Miscellanea Historico-Archivistica

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2016

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issue 23

179-205

EN

The article shows the state of the Uniate Church in the diocese of Przemyśl-Sambor during the transitional period between the death of Bishop Prokop Chmielewski (1664), and taking the diocese by Bishop Jan Małachowski (1670). At that time, Bishop Antoni Terlecki (1664–1669) ruled this diocese, and after his removal from the office – Jakub Susza, bishop of the neighboring Uniate diocese of Chełm, who was the administrator of the diocese of Przemyśl-Sambor until the appointment of the next Bishop Ordinary. The rule by the Bishop Terlecki fell in the most difficult period in relations between the Uniate and the Orthodox churches. In the diocese of Przemysl advantage gained Orthodox under the strong leadership of bishop Antoni Winnicki, later Metropolitan of Kiev. The cathedral and most of the parishes in Przemyśl were in their hands. Orthodox took over another Uniate churches, and tried to expel the Uniate bishop from a residence in Walawa in next to Przemyśl, what they finally succeeded in 1669. An account of the bishop Terlecki’s governance is not clear, and in fact it has to be divided into two parts. The positive assessment gains the first one, launched in the final period of the rule of his predecessor – the bishop Prokop Chmielewski. Antoni Terlecki, first as coadjutor (1662), then Bishop Ordinary (1664) ably led the Uniate part of the Diocese of Przemyśl. He became involved in the efforts to strengthen the Uniate Church in Poland, in cooperation with the Uniate bishop of Chełm Jakub Susza. Antoni Terlecki was well prepared to deal with the high ecclesiastical functions. He was a basilian and a doctor of theology. However, over the time his negative traits as rowdiness and drunkenness prevailed. He neglected the duties of the bishop and voluntarily left the diocese of Przemyśl. As a result, the Uniate Metropolitan of Kiev, first imposed on Terlecki church curse, and then took his episcopal functions. Jakub Susza was entrusted with the administration of the Uniate eparchy of Przemyśl-Sambor. At the time of the Bishop Terlecki falls regression in the development of the church union in the diocese of Przemyśl-Sambor. Compact complexes of the Uniate churches were operated on the outskirts of the vast Eparchy, in its western and northern parts. There were 65 established churches confirmed by sources as Uniate and consecutive three more likely to be Uniate. A total of 45 identified with the name Uniate priest served (they cumulated several functions simultaneously).

5

Unicka eparchia przemyska. Uwagi w związku z książką Wioletty Zieleckiej-Mikołajczyk, Gdzie Wschód spotkał się z Zachodem. Dzieje i organizacja unickiej diecezji przemysko-samborskiej w latach 1596–1772, Toruń 2021

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Krochmal J.

Miscellanea Historico-Archivistica

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2022

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vol. 29

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issue 29

263-305

PL

Artykuł recenzyjny książki Wioletty Zieleckiej-Mikołajczyk, Gdzie Wschód spotkał się z Zachodem. Dzieje i organizacja unickiej diecezji przemysko-samborskiej w latach 1596–1772, Toruń 2021

6

Polska – Stolica Apostolska. Poland and the Holy See, red. Wojciech Biliński, Warszawa 2019

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Krochmal J.

Miscellanea Historico-Archivistica

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2020

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vol. 27

372-381

7

Kapłani uniccy w eparchii przemysko-samborskiej za rządów biskupa Atanazego Krupeckiego (1610–1652)

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Krochmal J.

Miscellanea Historico-Archivistica

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2014

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issue 21

137-170

EN

The article lists the Uniate priests of the Eparchy of Przemyśl-Sambor under the reign of Bishop Atanazy Krupecki (1610–1652). This issue was overlooked in the existing historiography. The query was performed in the sources, that allowed the religious identification of a single priests, and thus, it was possible to distinguish whether the one was Uniate or Orthodox. The identification was carried out on the basis of the records of parishes created by the owners of the goods where the church was located. There was collected information about 95 Uniate priests and 12 more who probably were Uniates. Krupecki was the one who created the Uniate hierarchical structure in the Eparchy of Przemyśl-Sambor. This structure covered all the offices and the entire area of the vast diocese. The name register of the Uniate clergy allowed to determine the names of the following: one bishop ordinary, two bishops coadjutor, two vicars-general, nineteen kryłoszan [‘Russian cathedral canons’], three protopop [Russian dean] and two of them most probably Uniate, ten basilians monks incl., two monastery igumens, and additionaly one basilian nun (probably Uniate), and 71 popes (and additionally 11 popes probably Uniate) as well as three deacons. There were more functions and offices than exercising them priests, because many priests cumulated benefices and ecclesiastical dignities. Majority of the Uniate popes were to be found in the royal estates. The information about the 52 Uniate popes (and further 5 popes who probably were Uniates) was found in 11 districts. Most of the popes were in the royal estate called Sambor estate (21 Uniate popes and one probably Uniate). From the gentry villages was retrieved information on 5 Uniate popes (and one probably Uniate). In cities and towns belonging to the Latin Bishops of Kraków and Przemyśl cities and to the Uniate bishop of Przemyśl were indentified 10 popes of the Uniate denomination (and 4 probably Uniate). Some priests served more than one church. Under the care of the Uniate popes were 52 churches, including 6 in the cities and 46 in the villages. Among the collaborators of bishop Krupecki who occupied important offices in the eparchy were priests from outside the diocese of Przemyśl, who changed the rite from the Latin into the Greek one. The group was joined by only a few local Russians, who took the position in cathedral kryłos of Przemyśl. Many popes received parishes under the condition of their accession to the Union. The information about the Uniate priests cannot be treated as a closed list. The list will be developed in a result of further archival queries.

8

Prawosławny biskup przemyski Arseniusz Bryliński (1586–1590)

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Krochmal J.

Miscellanea Historico-Archivistica

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2021

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vol. 28

37-74

EN

No reliable biography of the Orthodox Bishop of Przemyśl Arsenius Bryliński has been published so far, and available historical references concerning him contained many chronological and factual gaps and dating errors. The article presents Bryliński’s profile in the light of new archival sources. Many new facts of his life were established, and numerous research suggestions were made. Bryliński was born around 1541. He received his Christian name Stefan (Steczko, Stećko) after his father, a village leader and Orthodox popes in Brylińce - a royal village in the Przemyśl district, founded on Wallachian law. In 1564, Stećko Bryliński inherited a part of the village office and popedom in Brylińce from his father. Bryliński remained unmarried and observed celibacy, which may indicate that even in his youth he was preparing to assume the bishopric. In 1581, Bryliński received a royal nomination as coadjutor and administrator of the diocese of Przemyśl. However, he did not assume the office at that time, as he had disappeared from Radyłowski’s entourage for three years while preparing for episcopal ordination. He reappeared at Radyłowski’s side in 1584. Bryliński did not assume his responsibilities in the diocese until late 1585 or early 1586. He died in September 1590 (and not in 1591, as reported in the literature). Any assessment of Bryliński must be affected by his dependence on secular power of the starost of Przemyśl, Jan Tomasz Drohojowski. The consequence of this was losing some lands that had belonged to the Orthodox bishops of Przemyśl. Bryliński did not take much care of the moral state of the parish clergy. When he took over the reins of power, he encountered resistance from some of the Orthodox nobility of Przemyśl, who disrespected him because of his dubious nobility and his dependence on the starost of Przemyśl. Bryliński quickly overcame their animosity by proving that he was a noble. Becoming a bishop had also bolstered the prestige of the Bryliński family. The rule of Arsenius Bryliński took place in a difficult period. He took over the diocese after an outstanding bishop Antoni Radyłowski, and because of that he was judged from the perspective of Radyłowski’s accomplishments. He ruled the Diocese of Przemyśl for less than five years, but even this short period was enough for him to lose many properties belonging to the bishopric. During his reign there a crisis of the Orthodox Church in the Kiev metropolis emerged, along with intense attempts to overcome it, which was accompanied by vigorous efforts to unite the divided Church. The efforts at Catholicization by Katarzyna Wapowska and Jan Łączyński, which ended with the takeover of seven Orthodox parishes, should be placed in this context. A fair assessment of Bishop Bryliński can only be achieved after further research. Despite the new findings concerning his life, the Bishop’s biography is still incomplete.

PL

Prawosławny biskup przemyski Arseniusz Bryliński nie miał dotychczas rzetelnego biogramu, a dotyczące go wzmianki w historiografii zawierały wiele luk chronologicznych i faktograficznych oraz błędów w datacji. W artykule ukazano sylwetkę Brylińskiego w świetle nowych źródeł archiwalnych. Ustalono wiele nowych faktów z jego życia, postawiono też liczne postulaty badawcze. Bryliński urodził się około 1541 r. Imię chrzestne Stefan (Steczko, Stećko) otrzymał po swym ojcu, sołtysie i popie prawosławnym w Brylińcach. Była to wieś królewska w starostwie przemyskim osadzona na prawie wołoskim. W 1564 r. w spadku po ojcu Stećko Bryliński otrzymał część sołectwa i popostwa w Brylińcach. Bryliński był popem bezżennym, zachowującym celibat, co może świadczyć, że już w młodości przygotowywał się do objęcia godności biskupiej. W 1581 r. Bryliński otrzymał nominację królewską na koadiutora i administratora diecezji przemyskiej. Jednak nie objął wówczas w niej rządów, bo na trzy lata zniknął z otoczenia Radyłowskiego, przygotowując się do święceń biskupich. Przy Radyłowskim pojawił się w 1584 r. Rządy w diecezji Bryliński objął dopiero na przełomie 1585 i 1586 r. Zmarł we wrześniu 1590 r. (a nie w 1591 r., jak jest podawane w literaturze). Na ocenie Brylińskiego ciąży uzależnienie od władzy świeckiej starosty przemyskiego Jana Tomasza Drohojowskiego. Konsekwencją tego była utrata dóbr należących do prawosławnych biskupów przemyskich. Bryliński nie dbał o stan moralny duchowieństwa parafialnego. Obejmując rządy napotkał na opór części prawosławnej szlachty przemyskiej, lekceważącej go z powodu wątpliwego szlachectwa i uzależnienia od starosty przemyskiego. Niechęć tę Bryliński szybko pokonał, udowadniając przynależność do szlachty. Objęcie godności biskupa podniosło też prestiż rodziny Brylińskich. Rządy Arseniusza Brylińskiego przypadły na trudny okres. Diecezję objął po wybitnym biskupie Antonim Radyłowskim, przez co był oceniany przez pryzmat jego osiągnięć. Władzę w diecezji przemyskiej sprawował przez niespełna pięć lat, jednak nawet tak krótki okres wystarczył, by utracił wiele dóbr należących do biskupstwa. Na okres jego rządów przypada kryzys Kościoła prawosławnego w metropolii kijowskiej, z drugiej zaś strony intensywne próby jego przezwyciężenia, co spotykało się z intensywnymi działaniami na rzecz zjednoczenia podzielonego Kościoła. W tym kontekście umieścić trzeba działania katolicyzacyjne Katarzyny Wapowskiej i Jana Łączyńskiego zakończone przejęciem 7 parafii prawosławnych. Sprawiedliwa ocena biskupa Brylińskiego będzie mogła być dokonana dopiero po przeprowadzeniu dalszych badań. Pomimo nowych ustaleń dotyczących jego życia, biogram biskupa nadal jest niepełny.

9

Prawosławny biskup przemyski Jerzy Hoszowski (1667–1674)

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Krochmal J.

Miscellanea Historico-Archivistica

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2019

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vol. 26

49-83

EN

Bishop Jerzy Hoszowski is a figure that is neglected by historiography. His biographical entries are outdated, inaccurate and full of errors. The article presents a critical analysis of findings preserved in historiography, in order to confirm the veracity of statements or eliminating erroneous information about Jerzy Hoszowski. An attempt was made to elaborate a new biography for the Bishop. New aspects of the biography include previously unknown details from his secular life, and subsequently from the period of holding the position of Bishop of Przemyśl. Jerzy Hoszowski was born about 1610, in Żydaczów county. In mid-17th century he became a co-owner of Chłopczyce village in Sambor county. He was married to Marianna Czernicka and had four sons with her. After her death he abandoned the secular life and, as a widower, chose a career in Church. He became a close associate of the Orthodox Metropolitan of Kiev, Antoni Winnicki. He took over the Przemyśl diocese after Winnicki, and held the position of Bishop of Przemyśl in 1667–1674. Despite the opinion prevalent in historiography, he was not a lavrite hegumen, or even a Basilian monk. Jerzy Hoszowski died before 25 July 1674. He was buried near Chłopczyce Orthodox church

10

Marcin Hlebionek, Catalogue of seals on the documents in the holdings of the State Archives in Bydgoszcz, Naczelna Dyrekcja Archiwów Państwowych, Warszawa 2012

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Krochmal J.

Miscellanea Historico-Archivistica

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2013

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issue 20

247-263

11

Wizytacje kościelne w zasobie archiwów państwowych

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Krochmal J.

Archiwa, Biblioteki i Muzea Kościelne

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2012

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vol. 97

95-98

EN

Archive material of church provenance is stored, among others, in Polish state archives. Large collection of visitations are in state archives in Lublin, Przemyśl and the Central Archives of Historical Records in Warsaw. A large collection of Uniate visitations (Greek Catholic) stored in the State Archive of Lublin is in the fonds of Greek Catholic Consistory of Chełm (1596-1875). The fond includes directives of Uniate Bishops of Chełm on how to conduct visitations, general visitation of the diocese, visitations of deaneries and individual Uniate churches from the Diocese of Chełm (1715-1815, 1869-1870), Włodzimierz (1725-1727, 1757, 1774-1801), [Polish] Połock (1789-1790) and the Deanery of Bóbrka in the Diocese of Lviv from 1764. Historical Archive of the Orthodox and later Greek Catholic Bishopric of Przemyśl from the years 1291-1946 (the fond of the Archive of Greek Catholic Bishopric of Przemyśl) is in the State Archive in Przemyśl. There are visitations of 49 deaneries (1738-1939) and individual Uniate churches (1753-1912) from the Uniate Diocese of Przemyśl. In addition, the State Archive in Przemyśl (the fond of the Seniority of Central Galicia in Brygidau) includes visitation protocols of churches and evangelical schools from the years 1903-1910. Visitations of Roman Catholic churches and monasteries are also stored in the Central Archives of Historical Records (in the fonds of the Central Religious Authorities of Kingdom of Poland). This archive also includes the visitations of the Collegiate of Łęczyca (1810-1811), the monastery of Canons Regular in Warsaw (1767–1816), the general visitation of the Archdiocese of Warsaw (1859-1860) and visitations of the Augustian monasteries in Ciechanów, Kraków, Krasnystaw, Książ Wielki, Lublin, Orchówek, Rawa, Warsaw and Wieluń (1841-1863); and in the fond of the Orthodox Consistory of Warsaw there is a fragment of the visitation of the Orthodox Eparchy of Warsaw from 1908.

12

Unia kościelna w eparchii przemysko-samborskiej za czasów biskupa Prokopa Chmielewskiego (1652–1664)

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Krochmal J.

Miscellanea Historico-Archivistica

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2015

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issue 22

169-202

EN

The church union in the Eparchy of Przemyśl-Sambor at the time of Bishop Prokop Chmielewski (1652–1664) is a neglected page of the historiography. There is no evidence to indicate parts of the diocese where Unites lived, as well as, the number of the churches is unknown, there is also no information about the Uniate priests involved in various levels of the hierarchy. The reign of bishop Chmielewski fall on difficult period of dual power in the eparchy of the Przemyśl-Sambor the Eastern Church. Simultaneous existence of the bishops of the Orthodox and Uniate denomination meant that they competed for the same cathedral, churches and worshippers. This was due to the complicated internal situation of Poland, involved in a civil war with the Cossacks, then in the war with Russia. The aggressors fought the church union in the name of the Eastern Orthodox Church, interfering in the internal affairs of Poland. This influenced the policy of King Jan Kazimierz towards the Church Union and the Orthodox Church. As the cathedral in Przemyśl was occupied by the Orthodox, the Uniate bishop Prokop Chmielewski resided in Walawa. He tried to maintain a semblance of hierarchical structure, thus, he called cathedral kryłos. He exercised jurisdiction over decanate of Krosno, Leżajsk, Muszyna and Oleszyce. Unites were the most represented in the royal estates, particularly in the district of Krosno, as well as, in the noble goods belonging to the Families of Fredro, Korniakta, Krasicki, Lubomirski, Sieniawski and Zamoyski. These are initial findings on the Uniate Church in the days of bishop Chmielewski. This matter requires further detailed research.

13

Polonika z Centralnego Państwowego Archiwum Historycznego Ukrainy we Lwowie w AGAD

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Krochmal J.

Miscellanea Historico-Archivistica

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2017

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issue 24

325-326

14

Kronika Archiwum Głównego Akt Dawnych za rok 2016

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Krochmal J.

Miscellanea Historico-Archivistica

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2017

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issue 24

350-357

15

Мирон Капраль, Богоявленське братство Львова у XVIII ст.: дослідження та матеряли, Львів 2016 [Myron Kapral, The Lviv Epiphany Confraternity of the 18th century: Research and Materials, Lviv 2016], ss. XCV + 332, 8 il.

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Krochmal J.

Miscellanea Historico-Archivistica

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2017

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issue 24

327-329

16

Nominacja Józefa Szumlańskiego na biskupa białoruskiego (25 IV 1670)

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Krochmal J.

Miscellanea Historico-Archivistica

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2018

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issue 25

255-265

17

Наталя Старченко, Честь, кров і риторика. Конфлікт у шляхетському середовищі Волині. Друга половина XVI - початок XVII століття), Київ 2014

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Krochmal J.

Miscellanea Historico-Archivistica

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2015

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issue 22

348-354

18

Duchowieństwo unickie eparchii przemysko-samborskiej w latach 1596–1609

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Krochmal J.

Miscellanea Historico-Archivistica

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2013

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issue 20

135-167

EN

Orthodox bishop of Przemysl and Sambor Michał Kopysteński (1591-1609) did not join the union of Brest in 1596. Therefore, the Przemyśl-Sambor Emparchy did not have Greek-Catholic bishop until 1609, when Atanazy Krupecki was nominated.The article presents the history of the first phase of the church union in Przemyśl-Sambor eparchy (1596-1609). This issue has been poorly explored in historiography. Many historians thought that before 1609, the Eparchy of Przemyśl-Sambor had no Greek-Catholic priests and Greek-Catholics. This view has been verified. Also the myth that the Greek-Catholic Church initially consisted only of bishops, and was deprived of ecclesiastical structures and followers was challenged. The Church Union of Brest was supposed to combine the two Churches - Catholic and Orthodox. As a result of non-acceptance of the Union by the two bishops and a large part of the Orthodox faithful, there were formed two parallel structures of the Eastern Church: Orthodox and Greek-Catholic. This complex legal and religious situation forced the Orthodox popes of the Przemyśl-Sambor Eparchy to face the choice between the Ortodox Church or acceptance of ecclesiastical union. The latter was equivalent with the conversion from the Orthodox to the Greek Catholic denomination. Following the adoption of the Union of Brest state authorities outlawed the Orthodox Church, and recognized as the only legitimate one the Greek-Catholic Church. Pope recognizing the authority of the Metropolitan of Kiev, which was of Greek-Catholic denomination, had to object to his hitherto Orthodox bishop. Moreover, the bishops and priests who did not accept the union of church, were excommunicated by metropolitan of Kiev. An important role in determining denomination of a particular parish had landowners of lands where churches were located. The landowner (the king, the nobles and the clergy) was called. "Ktitor", and had the right to choose a pope. After 1596, decisions on filling the church by the Orthodox and Greek-Catholic priests were taken in accordance with the principle of cuius regio, eius religio. Union developed gradually throughout the Przemyśl-Sambor Eparchy thanks to the support of ktitors. This graduall evolutionary development of the union was followed by natural generational changes that took place in the individual parishes. No information was found on Orthodox priests forcibly removed and replaced by the Greek-Catholics. From 1598 to 1609 Greek-Catholic popes are confirmed in seven decanates of the eparchy, mostly in the towns and villages belonging to the king and Stanisław Stadnicki from Żmigród. Identified were 22 known by name Greek-Catholic priests, plus four popes who were probably of Greek-Catholic denomination. Recognized popes accounted for only about 2% of all priests (both Greek-Catholics and Orthodox) from the eparchy. However, for all Greek-Catholic churches operating at that time this is a significant percentage of the Greek-Catholics parishes. These figures have not been known in historiography yet. During this period, the vast majority of churches and clergy of the Przemyśl-Sambor Eparchy remained Orthodox. Nevertheless, only 19 known by the name Orthodox priests and eight who were probably Orthodox were identified as a result of a query. The number of identified Greek-Catholic and Orthodox priests are comparable, although on the Orhodox should be much more information in the sources. There was also found information about 12 known by name popes who lived by 1596 but there was no hints about their attitude to the union and 18 popes from the period after 1596, whose denomination can not be determined. Orthodox churches served by popes known by name were of a minor percentage of the total number of operating the Orthodox and Greek-Catholic churches. So far, historians have failed to determine the number of churches that existed in that period in the Przemyśl-Sambor eparchy and all data are based on estimations. Therefore, creation of an inventory of the Orthodox and Greek-Catholic churches is an important research proposal. Another objective should be to determine the number of priests serving in those churches. The article shows religious specificity of Przemyśl-Sambor Eparchy over 13 years (1596-1609). Most of the processes had not been completed in that period, so they should be considered in the long term. The final adoption of the church union between 1691 and 1693 ended disputes among Orthodox and Greek-Catholics in the Eparchy of Przemyśl-Sambor.

19

Środowisko katedry przemyskiej w drugiej połowie XV wieku - uwagi do książki Anny Łosowskiej, Kolekcja „Liber legum” i jej miejsce w kulturze umysłowej późnośredniowiecznego Przemyśla

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Krochmal J.

Miscellanea Historico-Archivistica

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2008-2009

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vol. 15-16

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issue 15-16

187-202

20

Polonika w zbiorach państw nadbałtyckich na stronie internetowej Archiwum Głównego Akt Dawnych

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Krochmal J.

Miscellanea Historico-Archivistica

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2010

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vol. 17

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issue 17

65-70

EN

In the holdings of AGAD are gathered and made available microfilms and photocopies of Polonica which originals are in foreign institutions. A database containing information about the content of this collection is available on the archives’ website. Data on over 4,750 documents of Polish provenance are gathered. Polonica’s originals that are available on microfilm and in photocopies are preserved in the collection of 107 institutions from 23 countries in Europe, Asia and North America, including archives and libraries of all the Baltic Sea countries, with the exception of Estonia. 2009 AGAD took up an initiative to systematize information about Polonica that are preserved in the collections of countries around the Baltic Sea, especially in the collections of the Swedish archives. It is a well-known fact that important part of the Polish archives were robbed and deported to Sweden during the Polish-Swedish wars. Only some of the archival materials were restored. Thanks to the openness of Swedish institutions it is possible to copy Polonica, and in this way to fill in the gaps in the holdings of Polish archives. Descriptions of archival digital copies of Polonica from archives, libraries and museums of the Baltic States will be collected in frame of a project implemented by AGAD The Electronic Repository of Polonica in the collections of the Baltic states. Its repository is available at the AGAD’s website. Currently the database contains information on Polonica and scans of documents from Riksarkivet in Stockholm and the Latvian State Historical Archives in Riga.

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Kronika Archiwum Głównego Akt Dawnych za rok 2017

Wystawa „Jan III Sobieski. Polski król w Wiedniu” (Wiedeń, 7 VII–1 XI 2017)

Petersburskie polonika w Archiwum Głównym Akt Dawnych

Unia w eparchii przemysko-samborskiej w latach 1664–1670

Unicka eparchia przemyska. Uwagi w związku z książką Wioletty Zieleckiej-Mikołajczyk, Gdzie Wschód spotkał się z Zachodem. Dzieje i organizacja unickiej diecezji przemysko-samborskiej w latach 1596–1772, Toruń 2021

Polska – Stolica Apostolska. Poland and the Holy See, red. Wojciech Biliński, Warszawa 2019

Kapłani uniccy w eparchii przemysko-samborskiej za rządów biskupa Atanazego Krupeckiego (1610–1652)

Prawosławny biskup przemyski Arseniusz Bryliński (1586–1590)

Prawosławny biskup przemyski Jerzy Hoszowski (1667–1674)

Marcin Hlebionek, Catalogue of seals on the documents in the holdings of the State Archives in Bydgoszcz, Naczelna Dyrekcja Archiwów Państwowych, Warszawa 2012

Wizytacje kościelne w zasobie archiwów państwowych

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