61 Apostolate or Contemplation: 1677-1723 cerning austerity in eating, preserving silence and communing with people prescribed for the retreat house in the Korabiew Forest […] shall not apply to other houses.”19 This was a critical step in Marians’ legislation on the road to the active apostolate. The Bishop also assigned specific duties and pastoral tasks by installing the Marians at the Cenacle in 1677 and giving them particular possessions. They were to support local priests, especially during the intense influx of pilgrims, deliver sermons, set up mystery plays, and lead pilgrims along the sanctuary’s paths.20 They also had the duty of celebrating Mass in the nearby convent of the Dominican sisters and providing them with spiritual guidance. This is described by Fr. Casimir Wyszyński: “Upon [the] bishop’s orders, the Venerable Servant of God, Father Stanislaus, held the convent’s permanent spiritual directorship. As the spiritual director and confessor of these Sisters, he cultivated their souls so carefully and prudently, instructing them through spiritual exercises and the word of God, that many of them, edified by his example, lived and died saintly.”21 It is also known that one of Father Papczyński’s penitents, Sister Kolumba Potkańska, died with a reputation of sanctity, and the records of her beatification process were submitted to the Nunciature. Numerous pilgrims frequented her grave. Half a century later, this same service to the sisters was provided by Father Wyszyński and other Marian Fathers. In Marian documents, there is often the annotation: “Fr. X, chaplain to the Dominican sisters.” The third task performed by the Marian Fathers in Góra region was pastoral assistance in nearby parishes such as Powsin, Służew, Jazgarzew, Piaseczno, Maciejowice, where they most commonly served as chaplains, vicars, and even administrators of diocesan parishes. This was a kind of apostolic work and a significant source of livelihood. In the 18th century, the general superiors made significant efforts to establish the monastery at the Cenacle as a formative house for young Marian candidates. This matter was very close to the heart of Fr. Casimir Wyszyński. He believed this place would radiate the holiness of 19 Navikevicius, Appendix, p. 36, cf. Polish language version in: S. Sydry, O. Stanisław, p. 162. 20 “Iniungimus demum iisdem clericis, ut quoties opus fuerit per vias Passionis Domini pietatis causa deducant a Caenaculo”. Deed of installation of Nov. 22, 1677 in: Positio, Papczyński, p. 382 . 21 Wyszyński, Stróż, p. 102; Positio, Papczyński, pp. 700, 820.
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