Marians PROMIC Jan Kosmowski, MIC From Hermitage to Evangelization in 1670–1788
MARIANS in 1670–1788
3 apostolat czy kontemplacja: 1677–1723 Marianie Jan Kosmowski MIC Od pustelni do ewangelizacji 1670 –1788 MARIANS in 1670–1788 From Hermitage to Evangelization Jan Kosmowski, MIC Translated by Marina Batiuk
Copyright © 2025 Marian Fathers of the Immaculate Conception of the B.V.M. All rights reserved. Copyright © PROMIC – Wydawnictwo Księży Marianów for the Polish edition entitled Marianie 1670-1788 – od pustelni do ewangelizacji. Cover design: Hanna Woźnica-Gierlasińska Translation from Polish: Marina Batiuk Editing: Irena Bartczak Proofreading: Susan Gamer, Ryan Asensio, MIC, Dr. Joe McAleer Page Layout: Kathy Szpak Project Coordinator and photos selection for the English edition: Andrew R. Mączyński, MIC Imprimi potest Very Rev. Chris Alar, MIC Provincial Superior The Blessed Virgin Mary, Mother of Mercy Province January 27, 2025 ISBN: 978-1-59614-640-2 Library of Congress Control Number: 2025932559 Printed and bound in Poland by Foto-Druk MARIAN H E R I T A G E STOCKBRIDGE, MA, USA 2024 Lorem ipsum PROMIC
CONTENTS Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . ........................... 9 Abbreviations . . . . . . . . . . . . . . . . . . . . . . . . . . .......................... 19 1. Beginnings: 1670–1677. . . . . . . . . . . . . . . . . ................... 25 From a Shepherd Boy to the Shepherd of the People of God. . . . . ..... 27 From Oblatio to Fundatio Domus Recollectionis.. . . . . . . . . ........... 39 Establishing the House of Recollection in the Korabiew Forest: Hopes and Difficulties . . . . . . . . . . . . . . . . . . . . . ..................... 45 2. Apostolate or Contemplation: 1677–1723 . . . . . ....... 53 The Establishment in New Jerusalem. . . . . . . . . . . . . . . ................ 55 Extinct Foundations from the Time of Father Papczyński . . . . . . ...... 67 Canonical Erection of the Congregation of Marian Fathers; Efforts to Obtain Approval from the Holy See. . . . . . . . . . ........... 71 Erection on a diocesan level: April 21, 1679 . . . . . . . . . . . . ............. 72 Privileges Granted to the Marians by King John Sobieski: June 2, 1679. . . . . . . . . . . . . . . . . . . . . . . . . . .......................... 76 Papal Brief Cum Sicut Accepimus: March 20, 1681. . . . . . . . . .......... 77 Second Canonical Erection of the Marians on a diocesan level: February 21, 1687. . . . . . . . . . . . . . . . . . . . . . . ........................ 79 Episcopal Committee and Its Decrees: June 14, 1685 . . . . . ...... 83 Second Canonical Erection of the Marians: February 21, 1687. .. 85 The Marians on the Papal Law: November 24, 1699 . . . . . . ...... 88 “Lest You Remain without Work in the Vineyard of the Lord”: Towards the Apostolate . . . . . . . . . . . . . . . . . . . . ..................... 99 New Foundations: Goźlin and Skórzec . . . . . . . . . . . . . . .............. 107 The Marians in Skórzec . . . . . . . . . . . . . . . . . . . . . ..................... 115 Crisis of Identity and Charism: Reformed Franciscans in Relation to the Marians. . . . . . . . . . . . . . . . . . . . . . . . ......................... 123
3. Striving to Follow Their Own Path: The “Rostkovian Dispersion” . . . . . . . . . . . . .............. 139 Religious and Political Situation in Poland in the 18th Century; Political and Social-Economic Relations. . . . . . . . . . . . ............. 141 Heralds of the Revival . . . . . . . . . . . . . . . . . . . ................... 149 The Religious Situation . . . . . . . . . . . . . . . . . . ................... 153 Two Factions within the Marian Order; the Rift and Origin of the “Rostkovian Dispersion”. . . . . . . . . . . . . . . . . . ................... 159 Persons Responsible for the “Rostkovian Dispersion” . . . . . . . ........ 168 Father Joachim of St. Ann Kozłowski. . . . . . . . . . . . ............. 168 Bishop Adam Rostkowski, Suffragan of Lutsk . . . . . . . . ......... 173 Joseph (Alexander) Wyszyński. . . . . . . . . . . . . . . ................ 176 Father Matthew of St. Casimir Krajewski . . . . . . . . . . ........... 178 The struggle against the “dispersion.” Reforms and the Renewed Papal Approval of the Congregation: September 3, 1723 . . . . . ..... 181 Statuta Marianorum: Marian Constitutions of 1723. . . . . . . . ........ 188 First Steps towards Reforms . . . . . . . . . . . . . . . . . . . ................... 196 4. Father Casimir Wyszyński: Stabilization and Strengthening of the Congregation, 1723–1755.. . .... 201 Moderator of the New Generation of Marians: Novice Master, Teacher, Educator; Cooperating with the Grace of Vocation. . . .... 203 Educator of the New Generation of Marians . . . . . . . . . . . ............ 207 The Time to Repair and Build: Under Control of the Reformed Franciscans . . . . . . . . . . . . . . . . . . . . ..................... 210 Father Casimir Wyszyński’s Activities in Rome and Victory over the Crisis: 1730–1733 . . . . . . . . . . . . . . . . . . ................... 214 Formation: The Novitiate and Higher Education . . . . . . . . . .......... 222 Religious Studies . . . . . . . . . . . . . . . . . . . . . . . . ........................ 228 Father Casimir Wyszyński’s Generalate: 1737–1741 . . . . . . . . ........ 234 The Second Generalate of Father Casimir Wyszyński: 1747–1750. . .. 240 Procurator General in Rome . . . . . . . . . . . . . . . . . . ................... 244
The Dispute with Father Stefan Turczynowicz; In Defense of the Marians’ Title, Rights, and Habit. . . . . . . . . . . . . ............. 246 Efforts to Acquire a Church in Rome . . . . . . . . . . . . . . . ............... 256 5. Slow Expansion Of The Congregation .. . . . . . ........ 261 Bohemians in the Marian Order as the Source of Spiritual Strength, Renewal, and Expansion . . . . . . . . . . . . . . . . . . . .................... 263 The Teachers of the Marian Youth . . . . . . . . . . . . . . . . ................ 276 Pastoral and Organizational Work . . . . . . . . . . . . . . . . ................ 282 Marian Fathers as Chaplains . . . . . . . . . . . . . . . . . . ................... 287 Chaplaincies at the Gentry’s Households; Educational Work . . . . .... 294 General Superiors in 1750–1776. From Father Casimir Wyszyński, a Renovator, to Father Raymond Nowicki, a Reformer . . . . . . ...... 307 Father Cajetan Wetycki (1750–1757); New Foundations . . . . . . ...... 307 Father Cyprian of All Saints Fijałkowski (1757–1760). . . . . . . ........ 313 Father Ladislaus of St. Valentine Kanobrocki (1760–1763). . . . . ...... 316 Father Hyacinth Wasilewski (1763–1770). . . . . . . . . . . . . ............. 318 Father Hadrian Ignatowski (1770–1776). . . . . . . . . . . . . .............. 321 Marians in Portugal . . . . . . . . . . . . . . . . . . . . . . ....................... 324 Beginnings; Adversities and Hopes . . . . . . . . . . . . . . . ................ 324 On the Road to Balsamão . . . . . . . . . . . . . . . . . . . . .................... 333 Under Brother John of God . . . . . . . . . . . . . . . . . . . ................... 339 The Opening of Father Casimir’s Beatification Process. . . . . . . ....... 347 The Development of the Congregation in Portugal Under Father Alexis Fischer. . . . . . . . . . . . . . . . . . . . . ...................... 350 The Portuguese Vicariate under the Episcopal Jurisdiction . . . . . ..... 357 6. Father Raymond Nowicki’s Work on Reforms: Its Origin and Implementation.. . . . . . . . . . ............ 363 Marians in Rome: Searching for a Place . . . . . . . . . . . . . .............. 365 The Acquisition of St. Vitus Church and Monastery . . . . . . . . ........ 384 Endeavors for the Beatification of Fathers Stanislaus and Casimir. . .. 397
Choosing Their Own Path; Separation from the Reformed Franciscans; Work of Father Candide Spourny . . . . . . . . . .......... 406 Father Norbert Gołkowski as the Superior and Procurator General . .. 418 Implementation of the Reforms. . . . . . . . . . . . . . . . . .................. 425 Conclusion. . . . . . . . . . . . . . . . . . . . . . . . .......................... 433 Bibliography: Source Materials . . . . . . . . . . . . . . . . . .................. 439 Index of People. . . . . . . . . . . . . . . . . . . . . . . . . ......................... 461 Index of Places . . . . . . . . . . . . . . . . . . . . . . . . . ......................... 471 Appendix . . . . . . . . . . . . . . . . . . . . . . . . . . . ............................ 476
INTRODUCTION In 2004, as part of the “Studia Marianorum” series, Jan Kosmowski’s book “Marians in the years 1787-1864” was published. This work presents the earlier history of the Marian Order and serves as a continuation of a comprehensive study of their origins and history. It reveals the 17th-century beginnings of the Marian Order and its 18th-century history, which had not yet received exhaustive treatment. The 350th jubilee of the Marian Fathers, which the Order celebrated in 2020, became an excellent opportunity and inspiring motivation to tackle this subject. I hope this work will contribute to expanding our Marian awareness, gaining a fuller understanding of our heritage, and engaging in creative reflection on Marian history, closely intertwined with Poland’s fate. For the Marian Fathers, the first century of their existence was a challenging but crucial period. During this time, the foundations of Marian legislation were being formed. The first papal approval occurred in 1699, and the Rule of the Ten Virtues of the Most Blessed Virgin Mary was adopted. The two subsequent papal approvals in 1723 and 1786 marked further significant milestones in the struggles for the existence of the Order, its charism, and its directions. The 18th century illustrates the difficulty of giving birth to a mature religious institution with its own profile and charism. From the Order’s establishment in 1670, the struggle for faithfulness to the Founder’s intentions and its independent development path continued for a hundred years. This was also the century when all Marian monasteries and residences were established and organized. In the 19th century, no new foundations were created. During this period, three key figures played essential roles: the Founder, Stanislaus Papczyński, the Renewer, Casimir Wyszyński, and the Reformer, Raymond Nowicki. In this work, we aim to highlight their roles as inspirers of the religious path, the discipline of their confrères, and fidelity to their vocation and Rule. We also intend to introduce other Marians, bring to light the little-known, pious individuals who were
MARIANS IN 1670-1788 10 faithful followers of the Founder, and depict periods of spiritual revival, development, achievements, struggles for fidelity to the monastic ideals, as well as periods of stagnation, decline, crisis, but also efforts to overcome them. Thanks to the beatification process (1767-1775) of Fr. Stanislaus Papczyński and the work of Marian scholars such as Fr. Casimir Krzyżanowski, Fr. Juozas Vaišnora, Fr. Stefan Sydry, Fr. Wacław Makoś, and Fr. Tadeusz Rogalewski on his legacy, the difficult years of the Marian Order from 1670 to 1701, its formative period, are known in considerable detail. Particularly valuable is the work written by the Marian historian, Fr. Stefan Sydry, titled “Organizacja marianów w XVIII wieku” (The Structure of the Marians in the 18th Century), defended as his doctoral thesis in 1930. It has a legal character and reveals Marian institutions, legislation, formation, monastic observance, and the care of the Marians for their development and evolution, including the significant reform by Fr. Raymond Nowicki. Another work related specifically to the 18th century is a ten-page article authored by a Marian, Fr. Boleslaus Jakimowicz, titled Stabilizacja i rozwój zakonu w XVIII wieku (Stabilization and Development of the Order in the 18th Century).1 Due to the article’s brevity, important issues concerning the development of the Order, ideological conflicts, and the long struggles to establish the Order’s own line of action and charism were only briefly touched upon. Some conclusions, such as the idea that the Order “did not develop due to its plebeian character,” were found to be incorrect. It’s also worth mentioning the contributions of the Lithuanian historian Fr. Jonas Totoraitis, although his research mainly focused on monasteries in Marijampole and Mirosław. In the second half of the 18th century, the Marian Fathers also initiated the beatification process of Fr. Casimir Wyszyński, which was a strong impetus for collecting testimonies from his life, any memories of his activities, and the graces experienced. It also provided a blessed opportunity to use these materials to document not only the life of Fr. Casimir, his fruitful, creative work within the Congregation, but also the general history of the Order from 1725-1755, the years during which he worked and contributed, revitalizing the Congregation and guiding it to broader horizons. Based on the documentation acquired 1 All the works and documents discussed in the Introduction are listed in the Bibliography.
11 Introduction at that time and partially processed, Marian historians in the 20th century, such as Boleslaus Jakimowicz, Juozas Vaišnora, and Zygmunt Proczek, conducted new biographical studies of Fr. Casimir and published various articles related to his person, especially his apostolic and Marian activities. Additionally, various biographical and contributory works depict Fr. Casimir within the context of his era and contribute to a deeper understanding of the Congregation’s history.2 The lack of comprehensive historical studies of the first century of the Marian Order can be attributed to various reasons, perhaps the most significant being the shortage of adequately prepared researchers. Another crucial factor was the tragic fate of Marian archives, which were affected by the suppression of monasteries in the Russian partition in 1864. As a result, many of these archives were plundered and destroyed. The Marian Fathers were the only religious order with all its monasteries in the Russian partition. After the suppression, only the monastery in Marijampole, Lithuania, remained active, where Marian priests from other monasteries were transferred, except those deported to Siberia. Various archival materials were also gathered there. Unfortunately, with the suppression of the last Marian monastery in 1904 and the complete takeover of the monastery buildings by the Soviets in 1940, they were almost entirely lost. Tremendous efforts were made to painstakingly search, collect, and reconstruct the documentation, which led to the reorganization of the archives in Marijampole and Warsaw. During the Nazi occupation, the Marians’ collections suffered destruction once again. During the Warsaw Uprising, the Marian archives stored in the Warsaw Archdiocesan Archive, the Treasury Archive, and the Marian archive in Bielany were destroyed by fire. The collections held in Marijampole also suffered partial damage. After World War II, the Marian Fathers in Poland again began the painstaking search for documents, reconstructing the archives and organizing them in the Marian center in Bielany, Warsaw. However, in 1954, officials from the Security Office (UB — Urząd Bezpieczeństwa) took over the entire Marian monastery in Bielany and secretly transported the religious to Gietrzwałd. All movable and immovable assets were taken from the Marians, and the library and archives were severely damaged. 2 See Bibliography.
MARIANS IN 1670-1788 12 Much effort and dedication were required to locate, recover, and reconstruct many important lost documents. Some of them were irretrievably lost. It’s important to emphasize the effort and commitment of two Marian historians, Fr. Jan Bukowicz and Fr. Tadeusz Górski, who saved Marians’ documentation and organized a scholarly, albeit modest, archive. The resumption of the beatification processes for Fr. Stanislaus Papczyński and Fr. Casimir Wyszyński by the Marian Fathers in 1953, which had been interrupted during the partitions, provided a new impetus for extensive archival research focused on the periods in which these two Fathers lived, i.e., the 17th and 18th centuries. The majority of documents were found in the Vilnius archives. The Vilnius University Library (BUViL) holds approximately forty volumes of various documents from the Marian archive in Raśna, brought in 1864. Most of them pertain to the economic and financial affairs of the Raśna monastery. Many documents related to the history of the entire Congregation can be found in the Lithuanian Central State Archives (LCVA). These include records of Marian parish visitations, erection documents for monasteries and parishes, and Protocollum. A few documents have been discovered in the Wróblewski Library in Vilnius. Extensive documentation can be found in the Lithuanian Central Historical Archive (LVIA). It contains biographies of many Marian priests, documents related to pastoral matters, economics, the political involvement of the Marian Fathers, and extensive reports, particularly from the January Uprising period. The results of an inquiry conducted in the Historical Archive in Minsk, Belarus, and the archive in Vitebsk were not very productive. Various sources of ecclesiastical provenance can be found in the archives of the Diocese of Łomża (formerly of Sejny) and the Diocese of Podlasie in Siedlce, in the areas where Marian monasteries were located. Many important documents used in this work come from the Vatican archives (ASV). These include papal bulls and briefs granting successive approvals for the Marian Order and various privileges, indulgences, dispensations, and reservations given to the Marians. Several significant documents relate to the controversies with Fr. Józef Stefan Turczynowicz and his neophyte Mariavites, the separation from the Reformed Franciscans, the acquisition of the church and monastery of St. Vitus in Rome, as well as
13 Introduction correspondence with the nunciature. The primary source material used in this work is the collection of resolutions, Chapter decrees, privileges of the Apostolic See, and letters from the superiors general, as found in the Capitula generalia 1702-1999. Another vital document is the Protocollum Ordinis, spanning 460 pages, which contains documentation regarding the beginnings of the Congregation, legal issues, the obtained diocesan and papal approvals, as well as a detailed history of Decrees of the General Chapter
MARIANS IN 1670-1788 14 the establishment of institutions in the Korabiew Forest, New Jerusalem, Goźlin, and Skórzec. Here, we find an interesting description of the controversial generalate of Fr. Matthew Krajewski, who, as the first to break with the eremitic tradition of the Marians, sent several of them on a mission to Lithuania and allowed for pastoral work in the country. Unfortunately, the Protocollum Ordinis was kept up only to the year 1744. It’s worth noting that each monastery maintained its own Protocollum, in which the most important documents and decrees related to the entire Order were recorded, along with acts specific to each monastery. Eight such protocols from individual monasteries in the 18th century have survived.3 A vital resource is the Leges Marianae, a collection of Marian legislation compiled by Fr. Wacław Makoś in 1999. It brings together various editions of the Marian Rule, Marian Constitutions, and several significant generals’ letters. The mentioned collections of documents, mainly Constitutions, Rules, resolutions, decrees, orders from Chapters, and the superiors general, have a legal and legislative character. They set the congregation’s institutional framework and indicated the directions for its activities. Unfortunately, very few testimonies and documents that would provide insights into the daily functioning of individual monasteries, the monastic life, or the interactions with the surrounding community have been preserved. Reconstructing even a portion of this Marian reality required meticulous, thorough research, detailed analysis, comparisons drawn from documentation fragments, and critical scrutiny and caution when evaluating private, subjective letters sent to Rome, many of which have been preserved. The beginnings and 18th-century history of the Marian community are closely linked to the history of Poland. For the Polish-Lithuanian Commonwealth, this period marked the increasing political and military dominance of neighboring and emerging powers such as Prussia, Russia, and Austria, which were already attempting to negotiate the partitions of Polish territories among themselves. They enticed Polish elites with various promises to gain support and pull them to their side. During this time, the hidden goal of hostile empires was to push the Polish-Lithuanian Commonwealth into institutional chaos and military weakness by blocking any reforms that could potentially strengthen the 3 See Bibliography.
15 Introduction
MARIANS IN 1670-1788 16 state. They sought to gain the support of ambitious and arrogant magnates and a corrupt part of the nobility to oppose any attempts to repair Poland. Nevertheless, many secular and religious people were aware of the threat facing the state and the need for reforms. Among them were numerous clergy, including bishops, priests, monks, and, notably, the Marian Fathers, who tried to counteract these efforts. In the first half of the 18th century, the Marian Congregation was in a state of stagnation. The congregation, entangled in disputes over charism, identity, strict dependency on the Reformed Franciscans, the “Rostkovian dispersion,” and embroiled in painful controversies with Józef Turczynowicz’s Mariavites, who sought to take over the Marian legacy and call themselves Marians, did not thrive. A turning point in this dire situation was the activity of Fr. Casimir Wyszyński, who initiated a positive impulse that served as a prelude to significant changes and the consolidation of the Marian charism in line with the ideals of the Founder. The second half of the 18th century was a period of expansion and development for the Marians. Successive superiors general who took office after Fr. Casimir Wyszyński were his disciples, dedicated and pious religious. This led to the initiation of beatification processes and new monasteries and foundations, including the Marian mission in Portugal and the St. Vitus monastery and church in Rome. It also involved extensive pastoral work, evident in the creation of the first Marian parishes, the opening of parish schools, and the establishment of small hospitals for the poor. This work also demonstrates how the Marians engaged in significant matters concerning Poland, defending the Church, culture, and Christian traditions. We want to show how they responded to the educational, religious, social, and national needs of the homeland and how they took a leading role in defending these values and putting them into practice. For methodological reasons, the Marian history discussed here has been divided into three 40-year periods, which clearly differ in prerogatives, tasks, and the course and dynamics of the Order’s development. The first period covers 1670-1710, the years marked by the authority and activity of Fr. Papczyński and his brethren. During this time, the charism takes shape, traditions are established, and the character of the Order is
17 Introduction defined. It is also when the first four Marian establishments are founded: the Korabiew Forest (1673), New Jerusalem (1677), Goźlin (1699), and Skórzec (1710-1711). The second period encompasses the years 1710-1749, marked by significant controversies and disputes over the fidelity to the ideals of Father Founder that plagued the Order, threatening its destruction. They resulted in stagnation, a standstill, and a lack of new foundations. For forty years, no new ones were established. The turning point was initiated by the actions of Fr. Casimir Wyszyński, which led to overcoming the concept imposed by the Reformed Franciscans, spiritual and moral renewal, stability, and growth. The third period spans from 1749 to 1788. It is characterized by renewal and growth due to the reforms by Fr. Wyszyński, the efforts of Fr. Raymond Nowicki and Fr. Candide Spourne, and several zealous brethren. The Marians demonstrated strong, multifaceted expansion despite challenging political conditions, as these were the times of the Saxon rule, followed by the First Partition of Poland. They established nine new institutions in Poland, three in Portugal, and one in Rome. Their activities go beyond pastoral work, engaging in education, running elementary schools, establishing hospitals for the poor, and organizing missions and retreats. This stage concludes with their independence from the Reformed Franciscans, a return to the legacy of Fr. Papczyński, the publication of reformed Constitutions, and the choice of their own religious path within the order.
ABBREVIATIONS AAP Archdiocesan Archives in Poznan: collection APS 10 (Acta Processuum Sacrorum). The present book uses Latin text transcribed by Father Wacław Makoś. ACPR Archives of St. Stanislaus Polish Church in Rome. ADS Archdiocesan Archives in Siedlce. AGM General Archives of the Marian Fathers in Rome. Album mortuorum Patrum ac Fratrum Marianorum. APPM Archives of the Marian Fathers’ Polish Province in Warsaw. APPM, VII A 4, Puszcza Korabiewska [Korabiew Forest], Regesta perceptarum [...], 1742–1788. APPM, VII A 23, Rejestra perceptarum et expensarum [...], Conv. Goslinensis A.D. 1770–1803. Arch. Nunz. Vars. Archives of the Apostolic Nunciature in Warsaw. Arch. Nunz. Vien. Archives of the Apostolic Nunciature in Vienna. ASV Secret Vatican Archives. AZakS Archives of the Marian religious house in Skórzec. BUViL Library of the University of Vilnius. Department of manuscripts. Used as signature: ABUV — Archives of Library of the University of Vilnius. Cap. Gen. Decreta — Ordinationes Capitulorum Congregationumque Generalium M.I.C. 1702–1999, Puszcza Mariańska 2001. Doc. Viln. Documenta Vilnensia I-II (two volumes without pagination). (BUViL). Dokumenty mariańskie Dokumenty mariańskie z XVII i XVIII wieku [Documents of the Marians from the 17th and 18th Centuries], compiled by Frs. S. Sydry and J. Bukowicz [Ed.], Puszcza Mariańska, 2004. This is a collection of valuable
MARIANS IN 1670-1788 20 documents from the Treasury Archives in Warsaw, which burned down in 1944. EL Encyclopedia Lituanica, I-VI, Boston, 1970–1978. El. Alph. Elenchus Alphabeticus Marianorum ab initio Congregationis usque ad renovationem, Romae, 1961. Enc. Kość. Encyklopedia Kościelna (Nowodworskiego) [Nowodworski’s Church Encyclopedia], Warszawa — Płock — Włocławek, 1873–1933 [33 volumes]. Enc. Katol. Encyklopedia Katolicka, [Catholic Encyclopedia], Lublin, 1973–2014 [22 volumes]. LCVA Lietuvos Centrinis Valstybinis Archyvas [Lithuanian Central Academic Archives] [4/4]. LVIA Litewskie Państwowe Archiwum Historyczne [Lithuanian State Historical Archives]. Index alfabeticus Index alfabeticus nominum et Cognominum Religiosorum et specificatio Conventum PP. Marianorum, LCVA 1676, Ap. 1, 7. Leporini Leporini M., Vita Fundatoris Congregationis Polonae Ordinis Immaculatae Conceptionis Beatae Mariae Virginis synoptyce elucidatur, Positio, Papczyński, pp. 634-650. Listy C ollection of 23 extensive significant letters written by the Marians from the Procure in Rome regarding the Order’s independence from the Reformed Franciscans and the functioning of the Marians’ Roman house and St. Vitus Church. The documents are in poor condition, with no pagination and frequently no date; thus, we assigned them consecutive numbers. Some letters represent extensive official missives addressed to the Order superiors, such as Fr. Spourny’s letter No. 4. Its printed version contains approximately 100,000 printer’s characters. The letters are preserved in: Prot. Wet. (BUViL), F4-A4559. MIC C ongregation of Marian Fathers of the Immaculate Conception of the Most Blessed Virgin Mary (title of the community used since its reform in 1909).
21 Abbreviations Navikevicius Navikevicius G. A., Stanislao di Gesú Maria Papczyński 1631-1701. Scolopio e Fondatore della Congregazione dei Padri Mariani, Roma, 1960. OIC Ordo Immaculatae Coceptionis Beatae Virginis Mariae Clericorum Regularium Marianorum (the community’s full title used prior to its reform in 1909). PAPW Processus Apostolica Auctoritate in Curia Posnaniensi constructi super Virtutibus et Miraculis in specie Servi Dei Casimiri a S. Joseph Wyszyński, Sac. Prof. Congregationis Clericorum Regularium Marianorum Immaculatae Conceptionis B.V.M. Pisma zebrane Św. Stanisław Papczyński, Pisma zebrine [Collected Works], 2nd edition, Warszawa, 2016. Positio, Papczyński S acra Congregatio pro Causis Sanctorum, Officium Historicum, Poznaniensis Beatificationis et Canonizationis Servi Dei Stanislai a Jesu Maria Papczyński, Fundatoris Clericorum Regularium Immaculatae Conceptionis B.V.M. (†1701), Positio super Introductione Causae et super virtutibus ex officio concinnata, Romae, 1977. Positio, Wyszyński Mirandensis seu Brigantien. Beatificationis et Canonizationis Servi Dei Casimiri a S. Joseph Wyszyński, sacerdoti professi Cler. Reg. Marianorum Immaculatae Conc. B.M.V. (†1755), Positio super Introductione Causae et super virtutibus ex officio concinnata, Romae, 1986. Prot. Balsam. Protocollum [Balsamanensis] Ordinis Mariani Immaculatae Conceptionis B.V. Mariae [...] conscriptum a P. Father Alexio de Octaviano Fischer [...], Anno Domini 1758 (manuscript AGM). Prot. Gosl. P rotocollum [Goslinensis] Ordinis Immac. Concep. Congregationis Polonae Defunctorum et Parochorum Suffragatricis sub Regula Imitationis Decem Virtutum seu Decem Beneplacitorum B. Mariae V. [...] per R. P. Carolum a SS. Angelis Praesidentem Goslinensem procuratum Anno a Christo Nato Millesimo Septingentesimo trigesimo primo Die 16 Junij (mnsc. of the Arch. Diec. of Lublin A. 235).
MARIANS IN 1670-1788 22 Prot. Korab. Protocolus Conventus Korabieviensis. Ab Anno Domini 1731 usque ad Annum Domini 1752 conscriptus et annotatus (manuscript APPM). Prot. Mariamp. P rotocollum Conventus Mariampolensis (1783–1862), copy at AGM. Prot. Ord. Protocollum Ordinis Beatae Mariae Virginis Immaculatae Conc. Congr. Polonae, Defunctorum et Parochorum Suffragatricis sub Regula Imitationis Decem Virtutum seu Decem Beneplacitorum B. Mariae V. [...] Anno Virginei partus 1705 in Colle Mariano Eremi Corabieviensi die 13 Maii (manuscript AGM). Prot. Rasn. P rotoculum Conventus Rasnensis Patrum Marianorum Inchoatum ab introductione celebrata Anno 1749 die 8 Junij sub Praesidentia R.ndi P. Isidori Thaut [Taudt] (BUViL, Library of the University of Vilnius F4-A390). Prot. Rom. Protocollum Variarum Literarum Romanorum in negotijs ac Causis Ordinis Nostri Clericorum Reg. Marianorum. Datarum sub PraepositumReverend in Christo P. Raymundi Nowicki, STL. Praepositi, ac Visitatoris Generalis [...] ab jus Secretario R. P. Carlo Hondlewski copiatarum Anno 1782, compilatum. Prot. Skórc. Protocollum Conventus Skórcensisi, 1783–1796 (APPM-VII A 6/1 i ASM). Prot. Wet. Protocullum triennale Admodum Reverendi Patris Cajetani Wetycky, [...] Incoeptum Anno 1750 Praepositurae nostrae Anno primo die 28 Novembris, 17501778 (BUViL, Library of Vilnius University F4-A4559). PSB P olski Słownik Biograficzny [Polish Dictionary of Biographies], vols. 1–51, 1935–. Sł. Geogr. Słownik geograficzny Królestwa Polskiego i innych krajów słowiańskich [Dictionary of Geography of the Kingdom of Poland and Other Slavic Countries], F. Sulimierski, B. Chlebowski, W. Walewski, and J. Krzywicki [Ed.], vols. I–XIV, Warszawa, 1880–1895. Tabula generalis Tabula generalis Patrum ac Fratrum vivorum Ordinis Clericorum Regularium Marianorum sub Titulo
23 Abbreviations Immac. Conceptionis B. V. Mariae cum annotatione [...] per AVP., Carolum Hondlewski secretarium Ordinis Anno 1786, die 3 Iulij conscripta [LCVA, Lithuanian Central Academic Archives — 1676, Ap. 1, 7]. Wyszyński, Diariusz Diariusz czynności w Rzymie i w Portugalii [Diary of Activities in Rome and Portugal], in: Stróż duchowego dziedzictwa marianów. Wybór pism o. Casimira Wyszyńskiego [Guardian of the Marians’ Spiritual Heritage. Selected Letters of Father Casimir Wyszyński], Z. Proczek [Transl. and Ed.], Warszawa — Stockbridge, 2004. Wyszyński, Żywot Żywot Czcigodnego Sługi Bożego Ojca Stanisława od Jezusa Maryi Papczyńskiego [Life of the Venerable Servant of God Father Stanislaus Papczyński], in: Zygmunt Proczek [Transl. and Ed.], [Guardian of the Marians’ Spiritual Heritage. Selected Letters of Father Casimir Wyszyński], Warszawa — Stockbridge, 2004, 46–167. n.d. No date.
1 BEGINNINGS: 1670-1677
From a Shepherd Boy to the Shepherd of the People of God Many works have been written about the life and works of Fr. Stanislaus Papczyński. The oldest biography was written four years after he died in 1705, based on eyewitness accounts by Fr. Manseuto Leporini, a Reformed Franciscan.1 Another valuable biography was written in 1754 by Fr. Casimir Wyszyński in Portugal, relying also on witness testimonies.2 Numerous detailed studies have been conducted on the life and work of the Founder of the Marian Fathers, Fr. Stanislaus Papczyński, especially in recent decades. His beatification in 2007 and subsequent canonization in 2016 inspired research in this area, leading to extensive archival inquiries and in-depth studies. The subject of this chapter will not be another extensive biography of Fr. Stanislaus Papczyński, especially since, as mentioned earlier, this topic has been thoroughly covered in several significant contemporary scholarly works.3 Instead, I would like to focus on particular circumstances of his life that profoundly influenced his later choices and decisions. 1 Mansueto Leporini, Vita Fundatoris Congregationis Polonae Ordinis Immaculatae Conceptionis Beatae Mariae Virginis, (ca 1705), Prot. Ord., 3-16, in: Positio, Papczyński, doc. XVII, pp. 624-650, [afterwards: Leporini]. 2 Casimir (Casimir) Wyszyński, Vita Venerabilis Servi Dei Patris Stanislai a Jesu Maria Papczyński, manuscript of 1754; In Polish: Żywot Czcigodnego Sługi Bożego Ojca Stanisława od Jezusa Maryi Papczyńskiego in: Zygmunt Proczek [transl. and ed.], Stróż duchowego dziedzictwa marianów. Wybór pism o. Casimira Wyszyńskiego, Warszawa — Stockbridge 2004, pp. 49-167, [afterwards: Wyszyński, Stróż]. 3 Sacra Congregatio pro Causis Sanctorum, Officium Historicum, Poznaniensis Beatificationis et Canonizationis Servi Dei Stanislai a Jesu Maria Papczyński, Fundatoris Clericorum Regularium Immaculatae Conceptionis B. V. M. (†1701) Positio super Introductione Causae et super virtutibus ex officio concinnata, Romae 1977, [afterwards: Positio, Papczyński]; Janusz Kumala, Błogosławiony Stanisław Papczyński Założyciel Zgromadzenia Księży Marianów. Przewodnik bibliograficzny, in: Ephemerides Marianorum. Studia historyczno-teologiczne, t. 2, (2013), pp. 605-615; Tadeusz Rogalewski, Stanisław Papczyński (1631-1701). Założyciel Zgromadzenia Księży Marianów. Inspirator mariańskiej szkoły duchowości, Lublin — Warszawa 2001 [in English translation: Stanislaus Papczyński (1631-1701). Founder of the Congregation of Marian Fathers. Inspirer of the Marian School of Spirituality]. These works contain both the bibliography of works on the subject as well as of related studies. It should be emphasized that as a
MARIANS IN 1670-1788 28 In every person’s life, significant existential events act as if they were opening a gateway to another reality. They bring us closer to what is intangible in our daily hustle and influence our future path, which we now view differently. In the life of Stanislaus Papczyński, one of these harrowing experiences was his time spent in Lviv, which his biographer, Fr. Casimir Wyszyński, referred to as the “Lviv Cross.” Young John Papczyński arrived in Lviv in 1646, intending to dedicate himself to his studies.4 However, after a few months of various misfortunes, he fell ill with a disease that led to a high fever, nearly costing him his life. This debilitating illness lasted for 15 weeks, leaving the patient in a lamentable condition with his body covered in a loathsome rash. The owners of the house where he was staying at the time, fearing that he had contracted leprosy and driven by dread of this terrible disease, heartlessly cast him out onto the street.5 John sought refuge in a shelter but was not allowed to stay there. Suddenly, he became a homeless beggar, sick and suffering, without human help, known only to God. In this dire state, a harsh winter arrived, bringing snow and bitter cold, making his situation even more tragic. Helpless in the face of overwhelming circumstances, alone, he wandered the streets of Lviv, sleeping under the open sky or seeking shelter from the cold in haystacks outside the city. He survived on what he could beg, often in the company of some mysterious young man. On Christmas Eve, his symptoms worsened, leaving him completely drained. Utterly forsaken, buried in a haystack, John contemplated the Savior, who was born in a stable for our redemption, and hay was His result of the beatification, three volumes of testimonies, conferences, and catechesis dedicated to Fr. Papczyński were compiled at the initiative of Fr. Jan Rokosz, the superior general. They are: And that Your Fruit Would Remain. Materials of the General Committee on Beatification of the Venerable Servant of God Father Stanislaus Papczyński, Founder of the Marians, Rome — Warsaw, 2008; Blessed Stanislaus Papczyński — Father and Guide of the Marian Vocation, Warsaw — Rome, 2009; and Nasz Ojciec. Marianie o swym Założycielu i jego beatyfikacji, Warszawa 2010. Upon the initiative and under the direction of Father Andrzej Pakuła, a book containing all the preserved works and letters of Father Papczyński was released under the title of Pisma zebrane, Warszawa 2007. 4 João Teixeira assessed his decision to travel to Lviv as follows: “It was God’s will for Stanislaus, as a young soldier, to train himself in distant lands in enduring the sufferings and hardships that awaited him in Lviv.” See João Teixeira, Vida do Veneravel Servo de Deos, o. Padre Estanislao de Jesus Maria, Fundador da Congregaam e Ordem dos Religiosos, Lisboa 1757, translated into Polish by M. Wiśniewski, MIC, Stockbridge, 1962, p. 16, [afterwards: Teixeira]. 5 Wyszyński, Stróż, p. 60. Casimir Wyszyński states that the fever lasted for 15 weeks, while João Teixeira mentions a period of as long as 15 months. Cf. Teixeira, n. 19.
29 Beginnings: 1670-1677 cradle.6 In this terrible illness and isolation, he resembled the biblical Job and the beggar Lazarus, covered in sores and festering wounds. After several days, he crawled out of the haystack and returned to the city. When he reached the first house, he managed to crawl into the hallway but then collapsed, completely exhausted. The family living there showed him mercy and allowed him to stay. He became like the biblical Lazarus in this place: household dogs would come to him meekly, licking his wounds and relieving his suffering. According to Teixeira, “God, who puts to death and gives life to His servants, who punishes and heals for His glory and our benefit, came to [John’s] extraordinary rescue in the unique manner proper to Him alone.”7 On the threshold of his religious life, Stanislaus Papczyński also recalled this event and gratefully praised God for delivering him from his numerous misfortunes: “May You be forever blessed, O Lord, and grant that, after [doing] so many evil deeds, I may do good deeds in my vocation, since I truly recognize that, of myself, I am not capable of doing anything that is good. You, though, who read this, do not be surprised by the things I have presented, since I considered it unworthy to hide the goodness of God, and I wanted to encourage you to praise God’s omnipotence and His care for us.”8 He experienced the mystery of death and approached the threshold of death. He suffered rejection and exile from people, complete deprivation, poverty, and solitude. Still, he survived, which precisely led him to the conviction that above all is the Almighty God, His mercy, and Divine Providence. From then on, he saw the hidden presence of God in every suffering and cross. In these dramatic events, Fr. Wyszyński also recognized God’s unfathomable plan: “The most gracious and merciful God taught and primed the young man to become the Founder of an Institute bringing help to souls suffering in Purgatory. He shaped the future architect of that assistance through patience and pain so that he would learn — after being personally subjected to sufferings and trials — to empathize with souls in their extremely hard torments and to show them 6 Wyszyński, Stróż, p. 61. 7 Teixeira, n. 25. 8 S. Papczyński, Secrets of Conscience, in: Saint Stanislaus Papczyński, Selected Writings, Warsaw-Stockbridge, 2021, p. 853.
MARIANS IN 1670-1788 30 greater love since he also suffered and knew compassion.”9 João Teixeira also believed that God had healed young John because of his destiny “to found in the Church of God the Order of His Most Blessed Mother.”10 On the other hand, Georgio Navikevicius claimed that Papczyński didn’t try to explain or justify the “Lviv Cross” to himself: neither the illness nor the healing, but once healed, he dedicated his entire life to the Most Blessed Mother of God.11 After learning of his son’s severe fate and fearing contagion, John’s father, Jan, brought him back from Lviv to their home in Podegrodzie in mid-May 1650. However, this man who […] gratis victum non dabat (did not give food away for free)12 — as Casimir Wyszyński remarked — decided that his son would tend sheep. Being a shepherd was not an honorable occupation, especially since John Papczyński was already a well-traveled and relatively educated sixteen-year-old then. João Teixeira noted, “[Papczyński] found himself condemned by his father to guard the sheep on the mountainside as some punishment and scorn. His father, discouraged by many adversities, grew reluctant to support him.”13 This event may seem trivial, but for young John Papczyński, the new occupation and the solitude with God and nature proved crucial in his life. It also became a true lesson in humility for him. In everything, he saw the will of God, as evidenced by his confession in the Secrets of Conscience, which he wrote immediately after recounting the “Lviv Cross.” Praising God and thanking Divine Providence for guiding him through his parents, he wrote: “Thus do I thank God, that by His Will, I was then required by my parents to pasture sheep (I dare to admit this with a peaceful conscience), since while I was in the pastures amid the flock, I kept my conscience pure and holy! O Lord! I humbly ask this of You, that this, the Providence of Your Majesty — which I expect [to guide me] in the future and in which I trust — guide me until the end of my life, that You may be praised in all of my deeds, thoughts, and words. Amen.”14 9 Wyszyński, Stróż, p. 62. 10 Teixeira, n. 25. 11 Georgio A. Navikevicius, Stanislao di Gesù Maria Papczyński (1631-1701). Scolopio e Fondatore della Congregazione dei Padri Mariani, Roma 1960, p. 63, [afterwards: Navikevicius]. 12 Introduction to Secrets of Conscience, in: Selected Writings, p. 853. 13 Teixeira, n. 30. 14 S. Papczyński, Secrets of Conscience, in: Selected Writings, pp. 853-854.
31 Beginnings: 1670-1677 Worthy of pause and reflection is another event in John Papczyński’s life, which serves as a testament to his heroic defense of faith and profound conviction that Divine Providence watches over him and his calling while also pointing the way to the future. One day, while already a cleric, he was walking the streets of Warsaw with a confrère when he was unexpectedly attacked by a Swedish soldier stationed there along with the occupying troops of King Charles Gustav.15 The Swedish soldier, a Protestant, filled with hatred for the young cleric defending the dogmas of the Catholic faith, drew his saber to take his life. John “fervently wishing to shed his blood in the defense of the Faith, knelt and bowed his head to receive the blow.”16 For young Papczyński, this was such a profound experience and important testimony that, despite many later dramatic events, it did not fade from his memory. After forty-five years, he described it in his will: “I depart from this earthly life in the Roman Catholic faith, for which I was ready to shed my blood during the Swedish War. When I was going from the [Old] City with my companion near [the church of] the Dominican Fathers, a heretical soldier attacked me with an unsheathed sword. Meanwhile, my companion (although he was German) fled, [as] I, having knelt down, presented my neck to be cut [through] but by Divine Providence, it so happened that I was not wounded at all, even though I was quite strongly struck three times. However, for about an hour and a half, I experienced enormous pain.”17 The willingness to martyrdom in defense of faith and the honor of the Most Blessed Mother was an extraordinary act of heroism and an expression of his most profound beliefs and values that he cherished more than life itself. Casimir Krzyżanowski, a researcher of his life, summarized this event as follows: “This zeal, readiness, and submission, with which the novice Stanislaus accepted the chance to give his own life in defense of true Faith are worthy of admiration.”18 At that time, he was ready to 15 It was the year 1656. Warsaw was occupied by Swedish troops, who engaged in looting and committed numerous crimes. Cf. Władysław Czapliński, “Zarys dziejów Polski do roku 1864”, Kraków, 1985, pp. 285-289. For information about the behaviors and abuses of Swedish soldiers in Warsaw, see: Jan Wegner, “Warszawa w latach Potopu Szwedzkiego 1655-1657,” Wrocław, 1957, pp. 48-60. 16 Teixeira, n. 40; Leporini, n. 23. 17 S. Papczyński, Second Testament, in: Selected Writings, p. 934. 18 Positio, Papczyński, p. 31.
MARIANS IN 1670-1788 32 sacrifice his life to defend the true faith. In the future, he desired that the Order he founded would embrace the mystery of the Immaculate Conception of Mary as its foundation and a special sign of the religious community; that it would be a constant source of strength and true joy. Analyzing these crucial events from the life of Stanislaus Papczyński, about which he himself provided significant testimony, one can reiterate, as João Teixeira did, that the Almighty God tested him as if in fire, shaped him, and preserved him in His Providence for more outstanding tasks in his monastic service.19 All the painful experiences from which he emerged victorious and more mature, thanks to God’s care and assistance, made God incredibly close to him, present in his daily life, a friend worthy of complete trust and supreme love. His spiritual maturation and transformation were perfectly presented by Cardinal Tarcisio Bertone in the sermon delivered during the beatification Mass in Licheń: “Gradually the Lord transformed the little shepherd-boy, who found it so hard to study and was physically so frail, into a preacher who drew crowds through his wisdom filled with erudition and profound mysticism; into a confessor whose spiritual counsel was sought after even by the great men of Church and State; into a well-prepared teacher and an author of various works published in numerous editions; into the founder of the first Polish religious institute for men, the Congregation of the Marian Clerics of the Immaculate Conception of the Blessed Virgin Mary.”20 The psycho-physical, intellectual, and spiritual maturation of the young man up to his self-offering to God was happening in the challenging 17th century. These were times marked by “fire and sword,” and the most tragic period, known as the “Deluge,” truly deserved that biblical designation. The historical context included three devastating Russo-Polish wars, Cossack uprisings, the Khmelnytsky Uprising, ruinous Swedish invasions, wars with the Ottomans, and the first instance of liberum veto21 in 1652. In incredibly evocative and accurate words, 19 Teixeira, n. 40. 20 Tarcisio Bertone, Homily delivered in Licheń (Poland) during the Mass of beatification of the Servant of God Father Stanislaus Papczyński on Sept. 16, 2007, at: www.stanislawpapczynski.org/beatification/homilies 21 Cf. Adam Zamoyski, Własną drogą. Osobliwe dzieje Polaków i ich kultury, Kraków 2002, p. 189; in: W. Czapliński, Zarys dziejów, p. 309. Liberum veto, in Polish history, the legal right of each member of the Sejm (legislature) to defeat by his vote alone any measure
33 Beginnings: 1670-1677 Henryk Sienkiewicz depicted this historical landscape in his novel With Fire and Sword: “Wolves howled on the ruins of former towns, and the once flourishing lands became a mighty graveyard.”22 The 17th century was also a period of fratricidal conflicts among Poles and Lithuanians, marked by events like the Zebrzydowski and Lubomirski Rebellions. It was a time of power struggles, rivalries for authority, precedence, wealth, and the number of peasant souls. Poland, plagued by anarchy, alcoholism, and magnates’ self-interest, was torn apart by numerous wars and pandemics (in the 17th century, plagues struck the Polish-Lithuanian Commonwealth as many as sixteen times, sometimes lasting for several years).23 The country sank deeper into chaos and poverty, and foreign armies hostile to Catholicism frequently crossed the land, sowing destruction, devastating towns and villages, destroying crops, and plundering human wealth. “These were people who knew no divine or human laws. […] They adorned themselves with [church] vestments. They drank from chalices and committed cruel murders. They roasted and killed priests, nobles, and common folk. […] The Kalmyks came from distant lands, for they dwell in Asia. This Kalmyk onslaught […] their path was marked because there was not a single windowpane left intact there.”24 The devastation of the country, the death of people, ruined cities, destroyed villages and fields — a harbinger of the impending doom of the Commonwealth. This reality shaped the personality and sensitivity of Stanislaus Papczyński, leaving a distinct mark on his psyche and later mission. In the future, he would become involved in providing spiritual assistance to those who perished in wars and succumbed to epidemics. Stanislaus Papczyński, witnessing the tragedy and humiliation of the people, material poverty, and the devastation of the country, experienced this very painfully. But even more so, he was pained by the moral deprivation of the people, by evil, corruption, the violation of God’s and human rights, by the terrible oppression of the ordinary people, by the under consideration or to dissolve the Sejm and nullify all acts passed during its session (www.britannica.com). 22 Henryk Sienkiewicz, With Fire and Sword, transl. by Jeremiah Curtin; Little, Brown, and Company, Boston, 1904. 23 Franciszek Giedroyć, Mór w Polsce w wiekach ubiegłych, Warszawa 1899, pp. 53-58. 24 Paweł Jasienica, Rzeczpospolita Obojga Narodów, Part III, Dzieje agonii, Warszawa 1982, p. 90.
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