Parish Priests in Rokitno in 1837–1935

Rokitno to parafia i sanktuarium maryjne na zachodnich krańcach Wielkopolski. Do 1793 roku należało do Polski. Odpusty maryjne gromadziły w nim zarówno Polaków, jak i Niemców. Do 1836 roku posługę duszpasterską pełnili tutaj cystersi z opactwa w niedalekim Bledzewie. Po skasowaniu opactwa obowiązki proboszcza sprawowało kolejno sześciu kapłanów: Johann Paul Katke, August (Augustin) Gismann (Gissmann), Alexander Pestrich (Pestrych), Josef Garske, Linus Hübscher i Wilhelm Klemt. Oprócz J.P. Katkego wszyscy pochodzili z zachodniej Wielkopolski, odbyli przygotowanie do kapłaństwa w seminariach duchownych w Poznaniu (studia teoretyczne) i Gnieźnie (rok praktyczny) oraz posługiwali się zarówno językiem polskim, jak i niemieckim. Jedynie o J.P. Katkem nie możemy potwierdzić tych informacji z powodu braku źródeł. Poza A. Gismannem, pozostali radzili sobie z wyzwaniem, którym była organizacja dorocznych odpustów, ale największe zasługi tak w zakresie organizowania odpustów, jak i w sferze codziennego kierowania parafią miał A. Pestrich. Rokitno is a parish and Marian shrine on the western edge of Greater Poland. It was part of Poland until 1793 Marian indulgences gathered both Poles and Germans in the town. Until 1836, Cistercians from the abbey in nearby Bledzew provided pastoral services there. After the abbey was abolished, the duties of parish priest were carried out successively by six priests: Johann Paul Katke, August (Augustin) Gismann (Gissmann), Alexander Pestrich (Pestrych), Josef Garske, Linus Hübscher and Wilhelm Klemt. Except for J. P. Katke, all of them came from western Greater Poland, had received their priestly formation at the seminaries in Poznań (theoretical studies) and Gniezno (practical year), and spoke both Polish and German. We are not able to confirm this information only for J. P. Katke, due to lack of sources. Apart from A. Gismann, they braved the challenge of organizing annual indulgences, but the greatest merit both in organizing indulgences and in the sphere of daily parish management was that of A. Pestrich

Cystersi na zachodnich krańcach archidiecezji poznańskiej w 1829 r. Zagadnienia wybrane

The article presents short biographies of the Cistercians, who canonically belonged to the abbeys in Bledzew, Obra, Paradyż and Przemęt, and at the beginning of the 19th century they worked as pastors in parishes located in the western part of the Archdiocese of Poznań. In a survey sent in 1828 by the archdiocesan consistory they presented the course of their life and priesthood and explained the extent to which they speak Polish and German. Knowledge of both of these languages was common among the Cistercians, regardless of which language they considered native.Artykuł przedstawia krótkie biografie cystersów, którzy kanonicznie należeli do opactw w Bledziewie, Obrze, Paradyżu i Przemęcie, a na początku XIX wieku pracowali jako proboszczowie w parafiach położonych w zachodniej części archidiecezji poznańskiej. W ankiecie przesłanej w 1828 r. do konsystorza archidiecezjalnego przedstawili przebieg swojego życia i kapłaństwa oraz wskazali stopień znajomości języka polskiego i niemieckiego. Znajomość obu tych języków była powszechna wśród cystersów, niezależnie od tego, który język uważali za ojczysty

Osoba i przesłanie św. Franciszka

St. Francis is undoubtedly one of the most popular Christian saints. There are two different biographies of St. Francis. The biography by Thomas da Celano is a historical description of St. Francis` life although written according to the medieval hagiographical canons. St. Bonaventure was a theologian and philosopher first of all. He shows us St. Francis as a perfect follower of Jesus. The other biographies relied heavily on Vita prima, Vita secunda or Legenda maior. Notwithstanding the first biographies based on the very first documents and contemporary relations, some questions still linger. Nevertheless, St. Francis message is clear: equality of all before God, everyone is called for the evangelical life, evangelism through good example rather than through words alone. Important is an emulation the radical poverty of Jesus, fidelity and obedience to the Church, which is represented and guided by pope.St. Francis is undoubtedly one of the most popular Christian saints. There are two different biographies of St. Francis. The biography by Thomas da Celano is a historical description of St. Francis` life although written according to the medieval hagiographical canons. St. Bonaventure was a theologian and philosopher first of all. He shows us St. Francis as a perfect follower of Jesus. The other biographies relied heavily on Vita prima, Vita secunda or Legenda maior. Notwithstanding the first biographies based on the very first documents and contemporary relations, some questions still linger. Nevertheless, St. Francis message is clear: equality of all before God, everyone is called for the evangelical life, evangelism through good example rather than through words alone. Important is an emulation the radical poverty of Jesus, fidelity and obedience to the Church, which is represented and guided by pope

Duchowieństwo zachodnich parafii dekanatu zbąskiego w świetle ankiety z 1829 roku

The article discusses the clergy of the western parishes of the Zbąszyń deanery of the Poznań Archdiocese, using the questionnaire made by the consistory of the Poznań Archdiocese on 15 September 1828 and completed by the clergy in 1829. The questionnaire included personal data of each priest, information about the time, place and the minister of particular holy orders, priestly service, and finally, a command of languages, in particular whether the priest is able to confess and preach in Polish and German. The following parishes were taken into account: Babimost, Bledzew, Chociszewo, Dąbrówka Wielka, Goraj, Kaława, Kosieczyn, Koźminek, Międzyrzecz, Nowe Kramsko, Pszczew, Rokitno, Skwierzyna, Sokola Dąbrowa (Fafałda), Stary Dwór, Trzciel and Trzebiszewo. Twenty-eight priests responded to the questionnaire. There were 20 Cistercians in this group, the nine of whom were professed monks in Bledzewo, nine professed monks in Paradyż, one professed monk in Obra and one professed monk in Przemęt. Eight priests were diocesan priests; all of them were from the Poznań Archdiocese. Twenty-one priests came from Greater Poland, two from Lower Silesia, two from the Czech Republic, and one from Pomerania, Lusatia and Saxony. Sixteen priests declared Polish and twelve German as their mother tongue. Only one stated that he did know Polish at all. Three did not express themselves clearly as to whether they knew Polish. Only one declared that he did not know German at all. The rest declared that one of the two languages (Polish or German) was their mother tongue, and they spoke the other well enough to be able – better or worse – to confess and preach. These statements show that in the western parishes of the Archdiocese of Poznań, a command of both Polish and German was necessary for the ministry, and the priests sent to these parishes knew these languages

Polish capuchins and the events of 1920

Do wydarzeń rozgrywających się na ziemiach polskich w 1920 r. kapucyni nie odnieśli się obojętnie, ale z powodu poważnych braków personalnych i konieczności zapewnienia bieżącej obsługi duszpasterskiej kościołów klasztornych nie mogli zaangażować się na większą skalę. Największą aktywność przejawił Wiator Rytel, który był kapelanem szpitali wojskowych, ponadto organizował wśród tercjarzy szycie bielizny dla wojska, a także zbieranie różnych ofiar i składek, za które między innymi zakupiono i wyposażono pociąg sanitarny.Capuchins were not indifferent to the events taking place in Poland in 1920, due to serious staff shortages and the need to provide ongoing pastoral service of the monastery churches they could not get involved on a larger scale. Wiator Rytel, who was a chaplain of military hospitals, showed the greatest activity, in addition, he organized tertiary sewing of underwear for the army, and collecting various victims and contributions, for which, among others, a sanitary train was purchased and equipped

The history of the parish dedicated to the Assumption of the Blessed Virgin Mary in Kraśnik after the dissolution of the monastery of the Canons Regular

The history of the parish dedicated to the Assumption of the Blessed Virgin Mary in Kraśnik after the dissolution of the monastery of the Canons Regular is an interesting and worth studying case of the conversion of the former monastic parish to the diocesan one, which, however, retained at least the vestiges of the presence of monks, both in sacred buildings and in certain manifestations of pastoral practice. The latter requires more careful study and description. There were two similar cases in the diocese of Lublin – two Piarist parishes in Chełm and Opole Lubelskie before 1864; other monasteries, though active in the pastoral field, were not involved in running a parish. A more thorough study on the history of this parish could probably shed some light on how the Church performed pastoral work when faced with the restrictions imposed by the Tsar after the January Uprising. The years after 1970, especially the construction of the church in Kraśnik Fabryczny, are part of the most recent period of history and should be the subject of a separate study

The disappearance of the presence of Franciscan monks in the Sandomierz diocese after 1864

Władze carskie dokonały w 1864 r. kasaty klasztorów w Królestwie Polskim. W diecezji sandomierskiej zostały skasowane klasztory: Bernardynów w Kazanowie, Opatowie i Radomiu, Franciszkanów konwentualnych w Smardzewicach i Zawichoście oraz Franciszkanów-Reformatów w Rytwianach, Sandomierzu i Solcu. Nie został skasowany klasztor Bernardynów w Paradyżu (Wielkiej Woli). W 1870 r. władze carskie przesiedliły Reformatów z klasztoru w Jędrzejowie (diecezja kielecka) do klasztoru w Wysokim Kole. Tak więc na terenie diecezji ostatecznie były dwa klasztory franciszkańskie zachowane od kasaty: Bernardynów w Paradyżu i Reformatów w Wysokim Kole. Liczba zakonników systematycznie się zmniejszała z powodu zgonów, zakazu przyjmowania nowicjuszy oraz przechodzenia niektórych zakonników do pracy duszpasterskiej w parafiach. To sprawiło, że klasztor w Wysokim Kole przestał istnieć z chwilą śmierci ostatniego zakonnika w 1891 r., a klasztor w Paradyżu został za-mknięty w 1893 r. W 1899 r. zmarli dwaj dawni bernardyni, którzy w tym czasie byli już se-kularyzowani i pracowali w duszpasterstwie parafialnym jako księża diecezji sandomierskiej. Na nich zakończyła się obecność dawnych zakonników, którzy zostali sekularyzowani. Przy kościołach klasztorów skasowanych w 1864 r. władze carskie zostawiały jednego lub dwóch zakonników dla odprawiania nabożeństw. Ostatni z takich zakonników zmarł w 1911 r. i z tą chwilą zakończyła się obecność zakonników franciszkańskich w diecezji sandomierskiej.Tsarist authorities dissolved monasteries in the Kingdom of Poland in 1864. The monasteries of the Observantes (Bernardines) in Kazanów, Opatów and Radom, the Conventual Fran-ciscans in Smardzewice and Zawichost and the Reformers Franciscans in Rytwiany, Sandom-ierz and Solec were closed in the diocese of Sandomierz. The Observante (Bernardine) monastery in Paradyż (Wielka Wola) was not closed. In 1870, the tsarist authorities relocated the Reformers Franciscans from the monastery in Jędrzejów (Kielce diocese) to the monastery in Wysokie Koło. Thus, in the diocese there were ultimately two Franciscan monasteries preserved from dissolution: the Bernardines in Paradyż and the Reformers Franciscans in Wysokie Koło. The number of monks systematically decreased, mainly due to deaths, the ban on admitting novices and the transfer of some monks to pastoral work in parishes. This meant that the monastery in Wysokie Koło ceased to exit along with the death of the last monk in 1891, and the monastery in Paradyż was shut in 1893. In 1899, two former Bernardines died, who at that time were secularised and worked in the parish ministry as priests of the Sandomierz diocese. The presence of former religious who had been secularised ended there. At the churches of the monasteries closed in 1864, the tsarist authorities left one or two monks to celebrate the services. The last of such friars died in 1911, and that is when the presence of Franciscan friars in the diocese of Sandomierz ended