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1

Kościelna opieka społeczna w wielkopolskiej części diecezji poznańskiej w okresie potrydenckim

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Surdacki M.

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nr 1

53-68

EN

Prom the very moment of the introduction of Christianity, the Church’s charitable activity was concerned with the running of the hospitals which it had established. In the period of the 16th and 17th centuries, as well as in the Middle Ages, they functioned primarily as almshouses but not infirmaries. In the first thirty years of the 17th century only one parish in five of the Poznan diocese had its own hospital. Ry the end of the I7ht century, though, there were hospitals in about half of the diocesan parishes. The number of hospitals at work in the last quarter of the 17th century did not essentially change throughout the whole 18th century. Over the period of the 17th end 18th centuries the number of the poor increased from 460 to 640 in all hospitals of the Wielkopolska Region of the Poznań diocese. Basically, the percentage of women among inmates ranged from 65 to 30 per cent. In the hospitals, particular care was taken of the religious life of the people staying there. In keeping with the Church’s teaching more attention was paid to the redemption of a patient’s soul than to his or her treatment. The daily routine of the patients consisted of: regular attendance at mass, prayers for the founder and benefactors of the hospital and frequent reception of the Holy Sacraments. Those who did not comply with the above rules were in danger of being discharged from the hospital. Any poor man who disobeyed the rules governing the life at a hospital or behaved disgracefully was also likely to be discharged. The rules defined in detail the districts and principles of alms-collecting by the poor from a hospital. One of the patients’ main occupations, apart from prayer and church services, was begging.

2

Stosunki wyznaniowe w diecezji krakowskiej w połowie XVIII wieku na podstawie Wizytacji i Tabel biskupa A. S. Załuskiego

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Surdacki M.

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nr 2

103-137

EN

The present paper is a contribution to the study of denominational relations in Poland in the middle of the 18th century. It focuses on the territory of Little Poland and precisely on the territory of the diocese of Cracow which, in fact, covers the territory of Little Poland proper. The paper is based on the data recorded in the records and inspection reports made in the years 1747 to 1749. These are the basic but not the only sources used by the author, who, because of some incompleteness of the material, used some other source material like the 1776 census of the population and parishes in the part of the Cracow diocese which was annexed to Austria after the 1st partition of Poland and the census of the population in the part of the diocese which was left in Poland after the 1st partition made by Bishop M. J. Poniatowski in 1787. The „Number of Jewish Heads in the Crown Lands in the Tariff of 1765” was used as an additional material. The data found in the source materials is actually invaluable for the study in denominational relations. Their incompleteness, however, diminishes the value of the demographical data. The aim of this paper, hence, is to fill up the missing information and to calculate the population of particular denominations. The author used the statistic-demographical method. It has been calculated that in the middle of the I8th century there were 90.8 per cent of Roman Catholics, 0.5 % Uniates (Greek Catholics), 5.34 % Jews and only 0.36 % Protestants (Lutherans and Calvinists) in the Cracow diocese. Thus, the Catholics constituted the majority. From among the minorities the belivers of the Judaic faith were a comparatively important group of settlers.

3

Bractwo św. Anny w Urzędowie (1593-1787)

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Surdacki M.

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nr 2

127-146

EN

Among the countless number of smaller or bigger social groups existing over the centuries, religious fraternities deserve our particular attention . Their origins go back to the beginning of Christian times. Confraternities were erected by church authorities, functioned in the churches subordinate to bishops or religious orders. They had their own spiritual director and realized their own public, religious, and social aims contained in the statutes. In medieval western Europe, fraternities were a common phenomenon. In Poland they first appeared in the 13th century in Silesia. The post-Tridentine period saw their most dynamic „development” in Poland and in the whole of the Catholic Church. They became important factors of church regeneration and the level of universal influence on the spiritual awareness of society, and played a crucial role in the struggle against Protestantism. The development of fraternities in the end of the 16th, 17th, and 18th centuries was closely connected with the development of Marian cult and the cult of the saints. Those fraternities which were well organized, and those bearing the character of religious communities, often had their own altar, chapels, and priests. In the period of the 17th-18th century four religious fraternities were in Urzędów, a town which was the seat of decanate with the same, and which belonged at that time to the Zawichost archdeaconry and the Cracow diocese. Urzędów was a royal town established and located in 1405 by King Vladislav Jagiello. It was a seat of the administrative unit and belonged to the Lublin region. Three of the Urzędów fraternities are the best known confraternities and popular at that time in Poland: Literary Fraternity, Fraternity of St. Ann, and the Rosary Fraternity. Aside to the above, there was for a short period the Fraternity of St. Sebastian which existed nowhere else. The Fraternity of St. Ann in Urzędów was erected in 1593 on the Feast of the Immaculate Conception. It was officially approved by the Lvov archbishop J.D. Solikowski in 1594. The founders and first benefactors of the confraternities were burghers from Urzędów. The fraternity had a side altar devoted to St. Ann. It was spread in Poland first of all by Bernardins and its main task was to discuss with infidels. In practice, however, in the 17th and 18th centuries it had a devotional character. In the initial stage of the confraternity of St. Ann congregations were held four times a years, whereas at the end of the 17th century they were organized annually only twice. Every Tuesday the representatives of the fraternity were obliged to participate in a weekly votive mass to the honour of St. Ann, receive the sacrament of reconciliation and Eucharist, above all to the late fellows friars. During the masses and congregations they collected money on behalf of their association and the church for wax, candles and missal wine. In the Fraternity of St. Ann in Urzędów the administrative functions were held by two trusted members, mostly representatives of the magistrate authorities and, as a rule, rich people, called provisories or seniors. The Fraternity of St. Ann gained their basic funds from voluntary collections raised among fellow friars at masses and congregations, and the money donated and then invested in the burghers' estates, thereby bringing yearly interest. The dusk of the Fraternity of St. Ann occurred in the end of the 1780s when the majority of its legates were provided to build a parish church.

4

Akta wizytacji kanonicznych jako źródło do badań nad szpitalnictwem diecezji poznańskiej w okresie przedrozbiorowym

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Surdacki M.

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tom 19-20

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nr 2

5-18

EN

The records of Church inspections are a versatile historical source which contains a lot valuable information on various domains. They are also a basic source of the history of hospitals, parochial poor-houses and the so-called hospital provostries which, as a rule, occuredin towns. The records make it possible to assess the exact number of hospitals and the density of their network. Examining the number of hospitals in the Poznan diocese in the 17th and 18th cent. one has to say that the opportunity to get a reliable image of this phenomenon is different for both centuries. The 17th-century inspections do not give much opportunity to render the state of hospitals for the whole diocesis at one time. Quite numerous inspections in that century concern only particular decanates or archdecanates. The 18th-century inspection books give almost complete material for comparison for the whole diocese in the period of: 1724-1728, 1737-1744 and 1777-1787. In view of reliability, the usefulness of the records of inspection for the research on hospitals should also be valued highly, which is particularly true in the case of the18th century.

5

Szpitale w diecezji poznańskiej w świetle akt wizytacji kościelnych z XVII i XVIII wieku

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Surdacki M.

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tom 19-20

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nr 2

31-46

EN

The records of canonical inspections are the most important and indispensable source for the research on hospitals. They make it possible to assess not only the exact number of hospitals, but also to get to know the life of their patients, the condition and appearance of hospital buildings as well economical and financial bases of their functioning and their executive board. Briefly speaking, these sources show the actual state of social care at that time as it was perceived and described by the inspectors in the 17th and 18th cent. They permit also to know to what extent the real image of the hospital management corresponded to that propounded by the Church and their internal organization. The general value of these sources is not shaken by the fact that the 17th-century records are incomplete and not so tho rough as those from the 18th cent. From the point of view of their reliability the records should be valued highly as being useful for the research on hospitals, which is particularly true in the case the 18th cent. The numerous and diverse problems connected with the completeness and reliability of information which occur in almost all a inspectors create a need to have a critical and individual view on almost every piece of information within the framework of particular inspections.

6

Z życia religijnego pensjonariuszy szpitali wielkopolskich w XVII-XVIII wieku

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Surdacki M.

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nr 2

21-39

DE

Im 17. und 18. Jahrhundert war das Spital als eine in sehr hohem Grade unter kirchlicher Verwaltung stehende Institution ein Ort, wo man sich ganz besonders um das religiöse Leben der zu pflegenden Personen sorgte. Wie J.Lipski in einem Hirtenbrief von 1737 feststellte, wurden die Spitäler nicht nur zur Vermeidung von Bettelei und Landstreichertum gegründet, sondern auch zur Erweckung der Frömmigkeit bei den Armen. Entsprechend der damaligen Lehre der Kirche wurde in den Spitälern mehr Nachdruck auf die Sorge um die Seele des Kranken gelegt als auf seine Gesundheit. Die Spitäler sollten nicht nur Pflege- und gewissem Umfang auch Heilfunktionen erfüllen, sondern auch Bildungs- und Seelsorgefunktionen. Die Kenntnis des Katechismus bildete die einführende und entscheidende Bedingung für die Aufnahme ins Spital und stellte zugleich den ersten Schritt in der Entwicklung des religiösen Lebens der Armen auf dem Gebiet des Spitals dar. Das Leben der Spitalpensionäre sollte intensiv mit Gebeten und religiösen Praktiken angefüllt sein. Zu den hauptsächlichen und typischen religiösen Pflichten der Pensionäre gehörten die systematische Teilnahme an der heiligen Messe, das Rezitieren von Gebeten für die Stifter und Wohltäter sowie die häufige Teilnahme an den heiligen Sakramenten. Eine Nichteinhaltung der religiösen Praktiken und besonders des sakramentalen Lebens wurde mit dem Herauswerfen aus dem Spital bestraft. Die Spitalpensionäre waren auch zu Hilfsdiensten in den Kirchen verpflichtet. Vor allem sollten sie die Fussböden in den Gotteshäusern scheuern und die Kirchen bewachen, bis sie geschlossen wurden. Gleichzeitig wurde unter Androhung strenger Strafen verboten, die Pensionäre zu anderen Arbeiten zu verwenden, es sein denn in Notfällen und für einen würdigen Lohn.

7

Dzieci porzucone w Rzymie i okolicach w XVIII wieku

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Surdacki M.

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nr 2

84-108

EN

The main purpose of the hospital of the Holy Ghost, founded in 1198 and run by Spirituals, was to take care about the forsaken children who were born out of wedlock. Practically they often cared also about children from poor families. In the seventeenth and eighteenth centuries ca 500-1000 newborns were abandoned at the hospital. The political and social situation in the Church State as well as disasters, which often occurred, had a large bearing on the course and increase of the phenomena of abandoning children. The main source of enlisting foundlings were villages and localities placed within 100 km from Rome, especially north of Rome. As a rule, people abandoned infants at the age of a couple or dozen days or so. The structure and internal layout of the hospital and poor-house were designed in such a way so that it could warrant total discretion for those who abandoned children. People brought foundlings to the poor-house at night or at dark, which provided anonymity for those who left their children. Having being admitted, the babies were then marked with the sign of a double cross, which was the symbol of the Holy Ghost’s hospital. Then they were handed over to the nurses in charge. Abandoning one’s children at the poor-house did not always mean their long-term stay at this institution. The hospital staff sought to give them, as soon as possible, to living in Rome or other places who could feed them and bring them up. Those women who wanted to be nurses in the poor-house, as well as in their own houses, the hospital would put some very rigorous conditions as to both their health, their moral and ethical attitude and their religious life. The children taken from the hospital to be fed and brought up, after a period of stay in the houses of their guardians, had to be unconditionally brought back to the hospital at the age of 11 (girls) or 12.

8

Losy wychowanków Szpitala Świętego Ducha w Rzymie w XVIII w.

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Surdacki M.

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nr 2

141-168

EN

The fate of the unwanted and abandoned children, similarly as the sick people and the poor, have from time immemorial always been a current, drastic and difficult problem, both moral and ethical. There were many abandoned children in Rome and in its vicinity, a phenomenon that decidedly influenced Innocent III’s decision to found in 1198 a hospital-poor-house in Rome. The hospital was run by the Holy Ghost Fathers. Its principal function, from the time of its foundation onwards, was to take care about the children forsaken by their mothers or families. To abandon a child at the poor-house did not always mean that the child had to stay long there. The hospital personnel made efforts to give as many foundlings as possible to women in Rome or its vicinity to feed and bring them up. After about eleven- (girls) or twelve-year stay (boys) at wet nurses’, the forsaken children would return to the poor-house. Most of them, however, again left the hospital. The girls would get married or were given in service with other people. Generally speaking, they would never return from that service to the hospital. Now the boys, almost all of them, were taken by craftsmen as apprentices. Some foundlings, male and female alike, were given into adoption. It is characteristic that, generally, the hospital foundlings given into adoption, service or apprenticeship, usually came to the same families or persons who had prior taken care of them in the period until they became eleven or twelve years old. The persons who hosted the hospital charges lived, as rule, not farther than 100 km away from Rome. The carers of the foundlings belonged to the lower social classes. The most numerous group consisted of peasants and poor craftsmen.