MARIANS IN 1670-1788 82 oath, in some fair and lawful time, and only upon the petition of [the] superior of the entire Congregation.”80 Mansueto Leporini describes this critical situation of Fr. Papczyński and the Order: “From the very beginning he suffered persecution from all sides: on the outside from laity and clergy, on the inside from false brethren. Ultimately, he was brought to ruin, so he and Father Joseph were left alone.”81 This likely refers to the initial years of their residence in the Forest when candidates had difficulty accepting the strict rules imposed by Bishop Święcicki. In the cited biography by Leporini, it is not specified when exactly this occurred. All this in the first years of the Order’s existence weighed on its development. The peasant origins of the founder, Fr. Stanislaus, and the admission of candidates from the peasant class were also obstacles to some extent. In those times, peasants had no rights and were demeaned, exploited, and burdened with numerous taxes and obligations to the state and landowners. Therefore, Fr. Papczyński, in developing the foundation within this social reality, constantly encountered obstacles related to the division of society into classes. On his part, he held great love for the representatives of the lowest classes and encouraged the Marians to do the same, both in their attitude and service to the poorest, setting a personal example. The Constitutions also included this issue as “instructing the simplest folk in Christian doctrine.”82 Fr. Papczyński’s stance and work ethos was met with great misapprehension, especially by the privileged classes, for the gentry scorned work and working people. By contrast, in his Rule of Life, Fr. Papczyński directly stated that the religious had an obligation to work: “It would be suitable for preserving the spirit of humility if, as much as possible, the priests themselves would sweep out the church, clean the linens and vessels, and attend to the decoration and maintenance of the churches and their furniture. Nor should they pompously push themselves ahead of others.”83 Although very evangelical, these instructions were unimaginable for many and were ridiculed by them. There are testimonies about Góra Kalwaria 80 Positio, Papczyński, p. 426. 81 Leporini, P. 39. The author of the biography mistakenly confused the names, as the only one who remained with Fr. Papczyński at that time was Stanislaus Krajewski. 82 Statuta Patrum Marianorum, cap. VI, Warszawa 1750. 83 S. Papczyński, The Rule of Life, VIII, 4, in: Selected Writings, p. 84.
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