Prof. dr hab. Mieczysław Wojciechowski (1934–2022). Wspomnienie

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Kontakty Kościoła Ewangelicko-Augsburskiego w PRL z Polskim Kościołem Ewangelicko-Augsburskim na Obczyźnie w latach 1956–1975

Contacts of Polish Protestant-Augsburg Church in People’sRepublic of Poland with Polish Protestant-Augsburg Churchin Exile between 1956 and 1975 (Summary) Among hundreds of thousands Polish refugees remaining in Western Europe after the end of World War II, a dozen of thousands were Polish Protestants Lutheran and Calvinist confession. Th ey were recruited from all former Republic of Poland lands. However, residents of Central Poland and Slask Cieszynski predominated. In 1952 Lutherans associated in Polish Protestant-Augsburg Church in Exile. Bishop Wladyslaw Fierla became its superior. In 1939 he had been the rector of Polish Protestant parish in Orlowa, Slask Cieszynski. Legal status of Church was established by Republic of Poland President Andrzej Zaleski’s ordinance from 15 th December 1952 “About State’s relation to Polish Protestant-Augsburg Church in Exile”. During Stalin’s period, Church did not maintain any relations with motherly Churches in Poland and Zaolzie. Only 1956 and October’s changes in Poland brought breakthrough. Slaski Protestant-Augsburg Church in Czechoslowacja could not lead independent policy and support Polish diaspora in West Europe. Czech Republic authorities were interested in the fastest assimilation of Poles from Zaolzie, what refl ected in policy of the Church. Former Polish Protestant Church from Zaolzie faster and faster assumed binational form. Situation in Poland was diff erent, where since 1945 consequently structures of Protestant-Augsburg Church have been built only in Polish form. In Poland, as well as in London a head of both of Polish Churches were prominent Polish national activists, who came from Slask Cieszynski, bishop Fierla and bishop Karol Kotula. In 1959 the head of Church in Poland became priest Andrzej Wantula, Wladyslaw Fierla’s close friend, who also came from Slask Cieszynski. All these resulted in intensifi cation of mutual relations between both Churches. Th eir apogee was in 1956-1975, that is to say, time of Wantula’s domination in authorities of Protestant-Augsburg Church in Poland. This period is a subject of an article

Migration – Kommunikation – Transfer (Volume 1, Edition 1)

Der Band behandelt Fragen des gegenseitigen Austauschs sowie ethnischer, kultureller und religiöser Verflechtungen der mitteleuropäischen Länder und ihrer Bevölkerung. In zwölf Beiträgen von Archäologen und Historikern der Nikolaus-Kopernikus-Universität Torun spiegelt sich die Komplexität und Vielschichtigkeit dieser Problematik. Damit bilden sie den Auftakt einer neuen Schriftenreihe, die als ein Forum für den Austausch über die neueste wissenschaftliche Forschung zur Geschichte Polens im weit verstandenen mitteleuropäischen Kontext dient. In den jährlich erscheinenden Bänden werden komplexe Themen der Geschichte untersucht. This volume not only focusses on issues on mutual exchange but also on ethnic, cultural and religious ties of the Middle European countries and their citizens. The twelve contributions of archaeologists and historians from the Nicolaus Copernicus University in Toruń reflect the complexity of this issue. The authors therefore kick off a new series of journals which serve as a forum for the exchange on recent research on the history of Poland in the wider sense of the Middle European context. The annually published volume will analyse complex subjects of history

PIOTR BIRECKI, Evangelical Church Architecture in the West Prussia (Jarosław Kłaczkow)

Recenzja książki Piotra Bireckiego pt. "Ewangelickie budownictwo kościelne w Prusach Zachodnich", Toruń 2014, ss. 47

Iš Vilniaus protestantų istorijos XX amžiuje

Article is devoted to the history of Vilnius evangelics in the 20th Century. The Vilnius evangelics played a significant role on the Polish protestant map in the interwar period. For the Lutherans inhabiting the North-Eastem area of Poland, Vilnius was the capital of their diocese. In turn, the Calvinists had their own Vilnius Church. It steadily developed throughout the interwar period founding its branches in central Poland. The Vilnius Calvinists never forgot about the tradition of the Grand Duchy of Lithuania, keeping contact with the church in the Lithuanian Republic. The custom of Polish and Lithuanian Evangelics' cooperation was returned to after regaining independence in 1989, which is exemplified by the cooperation of Lutheran Polish and Lithuanian churches