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2 Studia Polonijne

2 1983

2 Dopierała K.

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Dzieje duszpasterstwa w Adampolu - Polonezköy (1842-1977)

100%

Dopierała K.

Studia Polonijne

1983

tom 6

245-264

The present paper aims at answering the problem on chaplaincy in Adampol on the basis of the archives preserved in Polish libraries. To what degree chaplaincy in Adampol helped to retain the Polish character of the village in Turkey is answered in the conclusion. Chaplaincy affairs are considered not only as the Church duties but also as all the activities of every priest in Adampol. Adampol is the only Polish village in Turkey which has preserved its original Polish character. The inhabitants’ strong affiliation to the Roman Catholic Church is the last but not least distinctive feature of the village. From the beginning of settlement Adampol was included into the Roman Catholic community. Since 1842 till 1883 the area belonged to the Congregation of the Lazarists. They took spiritual care of the inhabitants and secured protection of the French law for their people. Initially, the priestly duties were carried out by the Franciscans of Bosnia (from 1846 to 1853). Later, other priests, Poles in particular, maintained Catholicism in Adampol. From 1913 to 1936 the Salesians administered the area, however, after the 2nd World War the continuation of chaplaincy in Adampol suffered many breaks and more and more Turkish priests ministered to the parish. In the history of Adampol, chaplaincy there faced numerous difficulties which had their source in the poor economic state of the village. Most often the village did not have any funds to support the church and the priests. In this respect, help came from the Association of the Propagation of the Faith in Paris which provided financial aid for the parish. Polish priests worked not only as chaplains but also as administrators of the village (Fr Sadowski) and were even chosen chiefs (Fr M. Ławrynowicz). Those who arrived at the village directly from Poland created a „bridge” between the Poles in Adampol and their fellow-countrymen in Poland. They brought in the Polish language and refreshed national Christian traditions there, which helped to preserve Polish national consciousness among the inhabitants. Christian traditions (which were at the same time Polish) were subject of many homilies and teachings. The priests working in Adampol had great mźerit in keeping Christian and Polish tradition there, so that now, Poles can speak of Polish Adampol in Turkey arid the Turks of the Polish village called Polonezköy.

Agenci polscy w Bułgarii i ich udział w tworzeniu unii z Rzymem w latach 1860-1862

100%

Dopierała K.

Studia Polonijne

1983

tom 7

301-315

It has been attempted to present a problem following from the interests of the Polish diplomacy represented by the Hotel Lambert in the Balkans. The article deals with the Polish agents in Bulgaria (1860-1862) who tried to create the Roman-Bulgarian Church, that is, the so called Union. The religious agitation among the people and the Bulgarian priests was to warrant the future Polish activities in Bulgaria. This idea was presented in the instruction sent to Z. Jordan from Paris, which ordered him to go to the northern part of this country. A small strong group of Bulgarians gathered at the Polish Agency in Stambul, which was led by M. Czajkowski. These Bulgarians propagated national education for the Bulgarian nation. Archimandrite Neofit Bozweli and Jeromach Stojanowic Makariopolski (Iłarion) belonged to this group. Three religious groups were competing in Bulgaria: the Greek Church, the Uniate Church, the Bulgarian Church. In fact, however, it was a true political fight of the Poles for the influence on the deeper national awareness of the Bulgarians. The Bulgarians were fighting for their national Church and education while the Greek priests were trying to retain their privileges. The Uniate movement in Bulgaria was not widely supported. It existed only for about two years and came to an end in 1862 when rev. Kaysiewicz left for the East with a group of Resurrectionists. The failure of the Uniate action followed from a very small financial support of Rome and actually no support from the higher circles of the Bulgarian Church hierarchy. Nevertheless, the Uniate movement awakened the Bulgarian Church and contributed to the growth of national awareness of the Bulgarians. The Poles supporting the Union made no success. It occurred to them that no Polish political action in Bulgaria was possible.