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Pierwsze misje ludowe Księży Misjonarzy w Tarnowie

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Glugla P.

nr 1

In the Diocese of Tarnow in the end of the nineteenth century. Priests Missionaries of St. Vincent de Paul held a series of missions. The report of the missions appeared in the first issue of “Annals Both Congregations”. The first missions in Tarnow were held in 1895. It was attended by more than 10 000 worshipers. The activities of the priests of the Missionaries of the Congregation of the Mission became a part of the history of the Church positively Tarnow. Therefore, Bishop Leon Wałęga brought them to Tarnow permanently. They built a church, rectory and formed a second Tarnów parish of the Holy Family.

W diecezji tarnowskiej z końcem XIX wieku księża misjonarze św. Wincentego à Paulo przeprowadzili serie misji. Sprawozdanie z odbytych misji ukazało się już w pierwszym numerze „Roczników Obydwóch Zgromadzeń”. W Tarnowie pierwsze misje przeprowadzili w roku 1895. Wzięło w nich udział ponad 10 tysięcy wiernych. Działalność księży misjonarzy ze Zgromadzenia Misji wpisała się pozytywnie w historię Kościoła tarnowskiego. Stąd też biskup Leon Wałęga sprowadził ich do Tarnowa na stałe. Wybudowali kościół, plebanię i utworzyli drugą tarnowską parafię pod wezwaniem św. Rodziny.

Zapomniany tarnowianin dr med. Marian Wodziński (1911–1986) i jego aktywny udział w odkrywaniu prawdy o zbrodni katyńskiej

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Glugla P.

tom 2(42)

150-181

The text attempts to present the wartime and post-war fate of the Polish intelligentsia who took a direct part in uncovering the Katyn massacre, using the example of Dr Marian Wodziński, a medical doctor. As a forensic doctor, he was appointed (against his will), to examine the exhumation of the victims buried in the Katyn forest. As a forensic expert, he believed that it was not up to him to determine the perpetrators, but to the court that would one day hear the murder case. He remained under pressure from the Germans, and after his return from Katyn to Poland, he was intensively searched by the NKVD and the UB, as an inconvenient, muchknowing witness. Arrested by the NKVD, he was freed thanks to influential people, and when he started to go into hiding, an APB was issued for him. In December 1945, he managed to escape from Poland under the name Marian Cich. He settled in the United Kingdom. The security apparatus recruited his brother Stanislaw to collaborate with him for many years. Despite many attempts, Dr M. Wodziński did not succumb to persuasion and pressure and did not return to Poland, although he missed his homeland very much. He returned to Tarnów after his death, in an urn which was buried in the family grave. Despite his many merits, as well as his patriotic attitude, until recently the figure of Dr M. Wodziński was forgotten. Also in his home town of Tarnów. The text about Dr Marian Wodziński should be – in the author’s assumption – a memento of this luminous figure for contemporary and future generations of Poles, especially the Polish intelligentsia, of which Dr Wodziński was a representative.

Biskup kielecki Czesław Kaczmarek (1895–1963) w wybranych dokumentach miechowskiego aparatu bezpieczeństwa z 1961 roku

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Glugla P.

nr 26

103-130

In the years 1938-1963, Fr. Dr. Czesław Kaczmarek was the Ordinary of the Kielce diocese, whose Miechów deanery is located in the Krakow area. His pastoral care for the diocese was at an extremely difficult time – the Second World War and the communist period in Poland. After being released from a prison term which was the result of the proceedings taken by the communist apparatus of the PZPR, and with his final return to Kielce in 1957, the church hierarchy was constantly under surveillance and perceived as the enemy of communism. Every step and every word of the bishop was diligently recorded by the security apparatus and reported to superiors. From archival reports of the security services kept at the Institute of National Remembrance come three documents from 1961 concerning Bishop Kaczmarek’s time in Miechów, which are edited in this article. On the one hand, there emerges from them the straightforwardness and genuine concern of the bishop for his particular church, and on the other, the ruthlessness of the communist apparatus of repression and the strenuous struggle for the atheization of the Polish nation and the efforts to subordinate the Catholic Church to the totalitarian ideology of Marxism-Leninism.