Charity as the Basis and Source of the Spirituality of the Religious Life 39 such as the War with Sweden in the mid-17th century and the miraculous defense of Jasna Góra, the vows of John Casimir, the victory of John III Sobieski at Vienna, and the extremely difficult circumstances of 18th century life contributed to that interest.28 Therefore, it is possible to say that the general piety of the time did have some impact, but it is irrefutable that Fr. Papczyński personally experienced God’s providential love on his path of faith, to which he gave witness in his teaching and writings addressed to the community that he founded. It seems that he wished to share the gift of faith that helped him overcome all difficulties and adversities, which accompanied the beginnings of his new Congregation. This view is particularly supported by the message contained in the last sentence of Papczyński’s Testament, written in 1701 in anticipation of his death: “…to all present and to all my future brothers and Companions assigning forever the greatest Foundation: the Providence of the Most Generous God.”29 In time, this experience of faith also became the inheritance of the young Marian community, and it was particularly felt during the period of the so-called Rostkovian dispersion, when the very existence of the Congregation of the Marian Fathers came under serious threat.30 In his Inspectio cordis Fr. Papczyński lists “vocation to the Catholic faith” and “vocation to the religious life” among the “general benefits” through which God’s love for man is manifested. In his opinion, the faith – as a gift and a light (donum et lumen) – is granted “thanks to the Holy Spirit,” and it leads men out of “darkness of the unbelief ” (tenebrae infidelitatis) and the “infernal abyss” (abyssus infernalis). Combined with grateful 28 Cf. J. Misiurek, Tajemnica Bożej Opatrzności w piśmiennictwie filozoficzno- teologicznym doby baroku, in: Patrimonium marianorum, Ojciec Kazimierz Wyszyński (1700-1755) w kontekście epoki, Ed. K. Pek, Warszawa-Lublin, 2003, pp. 25-39. Nowicka-Struska thus characterizes the period in question: “The Providentionalistic understanding was nearly dominant and an irrefutable vision of history in the 17th century.” A. Novicka-Struska, Klio znaczy chalić. Historia, czasy I ludzie w siedemnastowiecznych pogrzebowych kazaniach karmelitańskich, in: Karmelici bosi w Polsce 1605-2005. Księga jubileuszowa, Ed. C. Gil, Kraków, 2005, p. 52. 29 Saint Stanislaus Papczyński, Second Testament, in: Selected Writings, p. 938. 30 Cf. S. Sydry, Czcigodny Sługa Boży .... pp. 268-269; B. Jakimowicz, Stabilizacja i rozwój Zakonu w XVIII wieku, in: Marianie 1673-1973, Ed. J. Bukowicz, T. Górski, Rzym 1975, pp. 39-41.
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