Bishop Sipovich new file

21 General called them all to Warsaw. There they passed their summer vacation, hoping to be able to return to Vilna and continue their studies... The conclusion of this sad story was that the Belarusian Fathers were forced to remain in the Polish province... except Father Hermanovich who decided to go back to Harbin. Clerics Aniskowicz and Sipovich at the suggestion of the Father Superior General agreed to change to the Eastern rite. Anthony Padziava, K. Sarul, Francis Apiachonak, Uladyslau Iashuk, and Boniface Sarul continued their studies at Warsaw seminary. Anthony Tsviachkouski went to live in Warsaw on Vilna Street as an instructor, and Felix Zhurnia to Bielany as assistant secretary to Father Provincial Mroczek. To Druia came the Polish Marian Fathers with their Superior E. Kulesza. Also in Vilna at Zhyhimont street there will be Polish clerics who will do their studies at Vilna seminary". Father Hermanovich received an expulsion order in Vilna at about the same time as the clerics in Druia, and left for Warsaw on 13 July. He had no wish to remain in Poland, and preferred to return to Manchuria, even though his experience of that country had not been a happy one. In any case he left in a calmer frame of mind than the first time because he knew that this time he would not be allowed to remain in Belarus. But first he went to Rome where he remained till March 1939. Of the clerics, Anthony Tsviachkouski, a close friend of Sipovich, left the Marian Congregation for good. He was followed later by two more, Uladyslau Iashuk and Casimir Sarul. Four others, Anthony Padziava, Boniface Sarul, Francis Apiachonak and Felix Zhurnia finished their studies and were ordained priests in Poland, without ever returning to Belarus. The remaining two, Ceslaus Sipovich and Casimir Aniskowicz (the only Pole in the group), accepted the invitation of the Superior General Andrew Tsikota to change to the Byzantine rite and go to Rome to the Russian College (popularly known as "Russicum") in preparation for being sent to Harbin. Apparently Sipovich made up his mind about the change of rite on 5 August 1938. At least that is when he told Tsikota about it. The decision was made final during the annual retreat on 6-13 August, which Sipovich offered for the following intentions: "1. The union of the Churches, especially the Eastern and the Roman Catholic; 2. That God may help me to do his will, and give light of understanding and strength to work in the Eastern rite". On the last day of the retreat he made the following note: "I thank all my holy patrons for the help, given to me during these eight days. Quite deliberately and putting aside all doubts I have decided to embrace the Eastern rite if this is what Jesus will demand of me tomorrow". The expulsion of the Belarusian Marian Fathers was marked by complete silence on the part of the Polish hierarchy and the Papal Nuncio, and by virulent attacks in the Polish press, in particular in the Cracow-based Ilustrowany Kurier Codzienny and the Glos Narodowy, published in Vilna. Among the few voices raised in defence of the Belarusian Marian Fathers was that of Przegl≤d Wile´nski , which shortly afterwards was itself forced to cease publication due to harassment by the administration. In an article in its final issue of 6 October 1938 the author P. Kontryba (pen name of Father Uladyslau Talochka) likened the role of the Polish Catholic hierarchy in these unhappy events to that of Josephs brothers in the Old