Suchergebnisse

Abstract
This article focuses on the Book of Miracles (Morze łaski Bozey Maria Panna przy obraźie swym cudownym w kościele mińskim Panien Zakonnych S. Franciszka) printed at the Vilnius Jesuit printing house in 1672 on the initiative of the mother superior of the Bernardine nunnery in Minsk, Franciszka Judycka. The book depicts miracles which occurred after prayers were said in the presence of the painting of the Blessed Virgin Mary and the Child of the Bernardines of Minsk. It portrays the illnesses and everyday life of the sixteen nuns. The book was dedicated to the castellan of Minsk and the elder of Josvainiai, Aleksander Judycki and highlighted the merits of Judycki who offered shelter for the Minsk Bernardines in his Josvainiai manor in Samogitia during the war with Russia in 1654–1667. The article shows the beliefs of society in the Grand Duchy of Lithuania during the Baroque epoque.

Straipsnyje atskleidžiamas Kauno Švč. Trejybės bernardinių gyvenimas 1842– 1864 m., dėl Rusijos okupacinės valdžios politikos blogėjanti vienuolyno situacija, vienuolyno uždarymo procesas, nušviečiami vienuolių likimai po jo likvidavimo. Tyrimas atliktas pasinaudojant bernardinių susirašinėjimo su Žemaičių (Telšių) vyskupu Motiejumi Valančiumi ir vienuolynų vizitatoriumi Marcijonu Giedraičiu, M. Valančiaus atsiminimų, bernardinių vizitacijų medžiaga. Šis Kauno bernardinių atvejo tyrimas padeda geriau suvokti, kokia buvo Rusijos carinėje imperioje atsidūrusios Katalikų bažnyčios vienuolynų padėtis. Tyrimas atskleidė, kad 1842 m. praradus fundacines valdas, iš valstybės iždo skiriamos pensijos nepakako, vienuolės bandė gauti giminaičių ar kitų pasaulietinių asmenų materialinę paramą. 1850 m. buvo uždarytas Kauno šv. Jurgio bernardinų konventas, ligi tol globojęs vienuoles. Nors bernardinai liko gyventi prie bernardinių kaip kapelionai, tačiau, susidūrę su nepritekliais, nepastebėjo ar nenorėjo pastebėti bernardinių vienuolyną kamavusių problemų. Žemaičų vyskupas M. Valančius tapo pagrindiniu bernardinių globėju. Jis teisinosi gyvenęs toli nuo Kauno, Varniuose, neturėjęs galimybių iš arti stebėti vienuolių gyvenimo. Problemų kilo dėl vienuolyno komplektacijos. Komplikavosi noviciato veikla, į bernardinių bendruomenėje atsiradusias laisvas vietas paprastai buvo perkeliamos senyvo amžiaus vienuolės iš kitų vienuolynų. Įvairios problemos darė įtaką bernardinių tarpusavio santykiams, skatino pažeidinėti konstituciją, nesilaikyti klauzūros, ignoruoti neturtą, plėtoti individualumą. Ištuštėjo bendruomeninio gyvenimo centras – refektorijus, bernardinės turėjo atskiras virtuves, po klauzūrinę teritoriją vaikščiojo pašaliniai asmenys, vienuolių giminaitės ar draugės. [.] ; This article reveals the life of the Holy Trinity Bernardine nuns in Kaunas (Kowno) in the years 1842 to 1864, the worsening situation at the convent due to the Russian occupying government's policy, the actual closure of the convent, and the fate of the nuns after the closure of their home. The study aims to show how daily life at the convent affected the Russian administration's decisions regarding its material provision and particular nuns living there, how they were affected by the closure of St George's Bernardine Friary in Kaunas which used to be the main supporter of the Bernardine nuns, and relations between the Bernardine nuns and the bishop. The author analyses difficulties in community life and problems adhering to the constitution, and reveals the general mood of the nuns. The research is based on correspondence between the Bernardine nuns, the bishop and the convent visitator, memoirs, and material from visitations. This case study of the Kaunas Bernardine nuns helps us gain a better understanding of the situation of the Catholic Church in the Russian Empire ; Istorijos katedra ; Vytauto Didžiojo universitetas

After 1918, the two Catholic convents on the territory of the Republic of Lithuania faced the issue of Lithuanisation, which was solved in different ways. The Benedictine Convent in Kaunas, the provisional capital of Lithuania, had been firmly Lithuanised by 1924. However, St Catherine's Convent in Krakės in Samogitia chose a different path. This article aims to find out how the Krakės convent dealt with the challenges of nationalism in the context of ongoing modernisation of its life at that time. The main objective is to present the shift from the Polish to the Lithuanian language in public and private life of the convent. The study is mostly based on original documents held in the archives of St Catherine's Convent in Kaunas. The Polish language was very important for the Krakės convent (established in 1645). According to the modified Rule of St Catherine the Virgin and Martyr adopted in Krakės in 1673, the language of prayers and sermons was Polish. Only daughters of noblemen were accepted to join; they were obliged to donate a dowry, which meant that only wealthy girls could become nuns. The Krakės convent stemmed from the cultural traditions of the nobility of the Grand Duchy of Lithuania. The establishment of the independent Republic of Lithuania meant that St Catherine's sisters of Krakės needed to re-evaluate their political (civic), national and cultural identities. The study indicates that the solution to the language question in the Krakės convent was not enforced. The sisters were able to naturally reconcile to the situation, with time left to adapt. The article provides a detailed account of the reasons behind the gradual shift from Polish to Lithuanian. Initially, the nuns used Lithuanian to communicate outside the convent. It was not until 1930 that it began to be used in their community life, including prayers. Even then nuns could use Polish to communicate among themselves, say their private prayers or write letters. The study reveals various tensions which existed during this transitional period. However, the conclusion is that the convent successfully managed to avoid hasty decisions and resist emotions, as well as to balance between the universal and local church, the congregation of St Catherine in Braniewo (Braunsberg), the aims of various Lithuanian institutions, and the needs of the convent itself. The greatest achievement can be seen in the fact that the language issue in Krakės was not given unnecessary prominence and prioritised. As the study shows, giving it time was the best solution as the issue of language became resolved naturally, although the transition period lasted for a decade.

After 1918, the two Catholic convents on the territory of the Republic of Lithuania faced the issue of Lithuanisation, which was solved in different ways. The Benedictine Convent in Kaunas, the provisional capital of Lithuania, had been firmly Lithuanised by 1924. However, St Catherine's Convent in Krakės in Samogitia chose a different path. This article aims to find out how the Krakės convent dealt with the challenges of nationalism in the context of ongoing modernisation of its life at that time. The main objective is to present the shift from the Polish to the Lithuanian language in public and private life of the convent. The study is mostly based on original documents held in the archives of St Catherine's Convent in Kaunas. The Polish language was very important for the Krakės convent (established in 1645). According to the modified Rule of St Catherine the Virgin and Martyr adopted in Krakės in 1673, the language of prayers and sermons was Polish. Only daughters of noblemen were accepted to join; they were obliged to donate a dowry, which meant that only wealthy girls could become nuns. The Krakės convent stemmed from the cultural traditions of the nobility of the Grand Duchy of Lithuania. The establishment of the independent Republic of Lithuania meant that St Catherine's sisters of Krakės needed to re-evaluate their political (civic), national and cultural identities. The study indicates that the solution to the language question in the Krakės convent was not enforced. The sisters were able to naturally reconcile to the situation, with time left to adapt. The article provides a detailed account of the reasons behind the gradual shift from Polish to Lithuanian. Initially, the nuns used Lithuanian to communicate outside the convent. It was not until 1930 that it began to be used in their community life, including prayers. Even then nuns could use Polish to communicate among themselves, say their private prayers or write letters. The study reveals various tensions which existed during this transitional period. However, the conclusion is that the convent successfully managed to avoid hasty decisions and resist emotions, as well as to balance between the universal and local church, the congregation of St Catherine in Braniewo (Braunsberg), the aims of various Lithuanian institutions, and the needs of the convent itself. The greatest achievement can be seen in the fact that the language issue in Krakės was not given unnecessary prominence and prioritised. As the study shows, giving it time was the best solution as the issue of language became resolved naturally, although the transition period lasted for a decade.

After 1918, the two Catholic convents on the territory of the Republic of Lithuania faced the issue of Lithuanisation, which was solved in different ways. The Benedictine Convent in Kaunas, the provisional capital of Lithuania, had been firmly Lithuanised by 1924. However, St Catherine's Convent in Krakės in Samogitia chose a different path. This article aims to find out how the Krakės convent dealt with the challenges of nationalism in the context of ongoing modernisation of its life at that time. The main objective is to present the shift from the Polish to the Lithuanian language in public and private life of the convent. The study is mostly based on original documents held in the archives of St Catherine's Convent in Kaunas. The Polish language was very important for the Krakės convent (established in 1645). According to the modified Rule of St Catherine the Virgin and Martyr adopted in Krakės in 1673, the language of prayers and sermons was Polish. Only daughters of noblemen were accepted to join; they were obliged to donate a dowry, which meant that only wealthy girls could become nuns. The Krakės convent stemmed from the cultural traditions of the nobility of the Grand Duchy of Lithuania. The establishment of the independent Republic of Lithuania meant that St Catherine's sisters of Krakės needed to re-evaluate their political (civic), national and cultural identities. The study indicates that the solution to the language question in the Krakės convent was not enforced. The sisters were able to naturally reconcile to the situation, with time left to adapt. The article provides a detailed account of the reasons behind the gradual shift from Polish to Lithuanian. Initially, the nuns used Lithuanian to communicate outside the convent. It was not until 1930 that it began to be used in their community life, including prayers. Even then nuns could use Polish to communicate among themselves, say their private prayers or write letters. The study reveals various tensions which existed during this transitional period. However, the conclusion is that the convent successfully managed to avoid hasty decisions and resist emotions, as well as to balance between the universal and local church, the congregation of St Catherine in Braniewo (Braunsberg), the aims of various Lithuanian institutions, and the needs of the convent itself. The greatest achievement can be seen in the fact that the language issue in Krakės was not given unnecessary prominence and prioritised. As the study shows, giving it time was the best solution as the issue of language became resolved naturally, although the transition period lasted for a decade.

The language question in St Catherine's Convent in Krakės in the first half of the twentieth centuryAfter 1918, the two Catholic convents on the territory of the Republic of Lithuania faced the issue of Lithuanisation, which was solved in different ways. The Benedictine Convent in Kaunas, the provisional capital of Lithuania, had been firmly Lithuanised by 1924. However, St Catherine's Convent in Krakės in Samogitia chose a different path. This article aims to find out how the Krakės convent dealt with the challenges of nationalism in the context of ongoing modernisation of its life at that time. The main objective is to present the shift from the Polish to the Lithuanian language in public and private life of the convent. The study is mostly based on original documents held in the archives of St Catherine's Convent in Kaunas.The Polish language was very important for the Krakės convent (established in 1645). According to the modified Rule of St Catherine the Virgin and Martyr adopted in Krakės in 1673, the language of prayers and sermons was Polish. Only daughters of noblemen were accepted to join; they were obliged to donate a dowry, which meant that only wealthy girls could become nuns. The Krakės convent stemmed from the cultural traditions of the nobility of the Grand Duchy of Lithuania. The establishment of the independent Republic of Lithuania meant that St Catherine's sisters of Krakės needed to re-evaluate their political (civic), national and cultural identities.The study indicates that the solution to the language question in the Krakės convent was not enforced. The sisters were able to naturally reconcile to the situation, with time left to adapt. The article provides a detailed account of the reasons behind the gradual shift from Polish to Lithuanian. Initially, the nuns used Lithuanian to communicate outside the convent. It was not until 1930 that it began to be used in their community life, including prayers. Even then nuns could use Polish to communicate among themselves, say their private prayers or write letters.The study reveals various tensions which existed during this transitional period. However, the conclusion is that the convent successfully managed to avoid hasty decisions and resist emotions, as well as to balance between the universal and local church, the congregation of St Catherine in Braniewo (Braunsberg), the aims of various Lithuanian institutions, and the needs of the convent itself. The greatest achievement can be seen in the fact that the language issue in Krakės was not given unnecessary prominence and prioritised. As the study shows, giving it time was the best solution as the issue of language became resolved naturally, although the transition period lasted for a decade. Problem języka w klasztorze sióstr katarzynek w Krokach w pierwszej połowie XX wiekuPo 1918 roku dwa żeńskie klasztory katolickie, które znalazły się na terytorium Republiki Litewskiej, zetknęły się z problemem lituanizacji, który został rozwiązany na różne sposoby. Klasztor benedyktynek, który znajdował się w tymczasowej stolicy Litwy – Kownie, do 1924 roku uległ drastycznej lituanizacji. Klasztor katarzynek w Krokach, znajdujący się na Żmudzi, wybrał inną drogę. Celem artykułu, opartego głównie na autentycznych dokumentach przechowywanych w kowieńskim archiwum zgromadzenia katarzynek i innych, jest ukazanie, w jaki sposób w klasztorze katarzynek w Krokach poradzono sobie z wyzwaniami dotyczącymi kwestii narodowości w kontekście modernizacji życia klasztoru w owych czasach. Głównym zamiarem jest pokazanie, w jaki sposób nastąpiło przejście z języka polskiego na język litewski w życiu publicznym i wewnętrznym klasztoru.Język polski był bardzo ważny dla klasztoru w Krokach, ufundowanego w 1645 roku. Reguła Zgromadzenia Sióstr św. Katarzyny Dziewicy i Męczennicy przyjęta przez klasztor w Krokach w 1673 roku przewidywała modlitwy i słuchanie kazań księdza w języku polskim. Do klasztoru mogły wstąpić tylko córki szlacheckie. Należało wnieść posag, dlatego mogły być przyjęte tylko osoby o odpowiedniej kondycji majątkowej. Klasztor w Krokach ukształtował się jako ośrodek kultury szlacheckiej WKL. Powstanie niepodległej Republiki Litewskiej oznaczało, że katarzynki z Krok musiały zastanowić się nad swoją tożsamością polityczną (obywatelską), narodową i kulturową.Badania wykazały, że rozwiązanie kwestii języka w klasztorze sióstr katarzynek w Krokach nie było forsowane. Siostrom pozwolono w sposób naturalny zdać sobie sprawę z sytuacji, dano im czas na jej zaakceptowanie. W artykule przedstawiono szczegółowo powody, które doprowadziły do tego, że katarzynki w Krokach stopniowo przeszły od używania języka polskiego do używania języka litewskiego. Początkowo używały go do komunikowania się ze światem zewnętrznym, a dopiero od 1930 roku zaczęły używać go w życiu wewnętrznym klasztoru, podczas modlitw. Jednakże nawet wówczas nie zakazano siostrom używania języka polskiego do własnych kontaktów, do komunikacji między sobą, korespondencji lub podczas osobistej modlitwy.W artykule zostały ujawnione różne napięcia, które miały miejsce w badanym okresie przejściowym, aczkolwiek stwierdza się, że udało się bez podejmowania pochopnych decyzji, bez ulegania emocjom uwzględnić zarówno potrzeby Kościoła powszechnego i lokalnego, zgromadzenia sióstr katarzynek z Braniewa, jak i cele różnorodnych instytucji państwa litewskiego, a także potrzeby klasztoru w Krokach.Za największe osiągnięcie można uznać fakt, że kwestia języka w Krokach nie była wyolbrzymiona, nie była najważniejsza. Jak wykazują badania, czas miał najlepszy wpływ na rozwiązanie problemu. Kwestia języka w klasztorze w Krokach została rozwiązana w sposób naturalny, chociaż zajęło to całe dziesięciolecie.

After 1918, the two Catholic convents on the territory of the Republic of Lithuania faced the issue of Lithuanisation, which was solved in different ways. The Benedictine Convent in Kaunas, the provisional capital of Lithuania, had been firmly Lithuanised by 1924. However, St Catherine's Convent in Krakės in Samogitia chose a different path. This article aims to find out how the Krakės convent dealt with the challenges of nationalism in the context of ongoing modernisation of its life at that time. The main objective is to present the shift from the Polish to the Lithuanian language in public and private life of the convent. The study is mostly based on original documents held in the archives of St Catherine's Convent in Kaunas. The Polish language was very important for the Krakės convent (established in 1645). According to the modified Rule of St Catherine the Virgin and Martyr adopted in Krakės in 1673, the language of prayers and sermons was Polish. Only daughters of noblemen were accepted to join; they were obliged to donate a dowry, which meant that only wealthy girls could become nuns. The Krakės convent stemmed from the cultural traditions of the nobility of the Grand Duchy of Lithuania. The establishment of the independent Republic of Lithuania meant that St Catherine's sisters of Krakės needed to re-evaluate their political (civic), national and cultural identities. The study indicates that the solution to the language question in the Krakės convent was not enforced. The sisters were able to naturally reconcile to the situation, with time left to adapt. The article provides a detailed account of the reasons behind the gradual shift from Polish to Lithuanian. Initially, the nuns used Lithuanian to communicate outside the convent. It was not until 1930 that it began to be used in their community life, including prayers. Even then nuns could use Polish to communicate among themselves, say their private prayers or write letters. The study reveals various tensions which existed during this transitional period. However, the conclusion is that the convent successfully managed to avoid hasty decisions and resist emotions, as well as to balance between the universal and local church, the congregation of St Catherine in Braniewo (Braunsberg), the aims of various Lithuanian institutions, and the needs of the convent itself. The greatest achievement can be seen in the fact that the language issue in Krakės was not given unnecessary prominence and prioritised. As the study shows, giving it time was the best solution as the issue of language became resolved naturally, although the transition period lasted for a decade.

After 1918, the two Catholic convents on the territory of the Republic of Lithuania faced the issue of Lithuanisation, which was solved in different ways. The Benedictine Convent in Kaunas, the provisional capital of Lithuania, had been firmly Lithuanised by 1924. However, St Catherine's Convent in Krakės in Samogitia chose a different path. This article aims to find out how the Krakės convent dealt with the challenges of nationalism in the context of ongoing modernisation of its life at that time. The main objective is to present the shift from the Polish to the Lithuanian language in public and private life of the convent. The study is mostly based on original documents held in the archives of St Catherine's Convent in Kaunas. The Polish language was very important for the Krakės convent (established in 1645). According to the modified Rule of St Catherine the Virgin and Martyr adopted in Krakės in 1673, the language of prayers and sermons was Polish. Only daughters of noblemen were accepted to join; they were obliged to donate a dowry, which meant that only wealthy girls could become nuns. The Krakės convent stemmed from the cultural traditions of the nobility of the Grand Duchy of Lithuania. The establishment of the independent Republic of Lithuania meant that St Catherine's sisters of Krakės needed to re-evaluate their political (civic), national and cultural identities. The study indicates that the solution to the language question in the Krakės convent was not enforced. The sisters were able to naturally reconcile to the situation, with time left to adapt. The article provides a detailed account of the reasons behind the gradual shift from Polish to Lithuanian. Initially, the nuns used Lithuanian to communicate outside the convent. It was not until 1930 that it began to be used in their community life, including prayers. Even then nuns could use Polish to communicate among themselves, say their private prayers or write letters. The study reveals various tensions which existed during this transitional period. However, the conclusion is that the convent successfully managed to avoid hasty decisions and resist emotions, as well as to balance between the universal and local church, the congregation of St Catherine in Braniewo (Braunsberg), the aims of various Lithuanian institutions, and the needs of the convent itself. The greatest achievement can be seen in the fact that the language issue in Krakės was not given unnecessary prominence and prioritised. As the study shows, giving it time was the best solution as the issue of language became resolved naturally, although the transition period lasted for a decade.

In this work, there are presented aims and main research trends of the Universitas Vytauti Magni cluster "Relations between state and society in Lithuania" as well as its future research perspectives are discussed. At the meantime, there 15 members in the cluster, 5 from them are PhD students. According to science fields, there are in the cluster theologians, historians, political scientists, ethnologists, art and literature critics. The cluster researches history of Lithuanian Catholic Church, and its relations with state and society in the past and in the present. It intensively collaborates with the center for Church history in the Faculty of Catholic Theology and with the center for Kaunas history in the Faculty of Humanities. Next to scientific activities, members of the cluster are lecturing for the students of Universitas Vytauti Magni and other high schools, are publishing works of science popularization, are participating in TV and radio broadcasts and in the public discussions.

In this work, there are presented aims and main research trends of the Universitas Vytauti Magni cluster "Relations between state and society in Lithuania" as well as its future research perspectives are discussed. At the meantime, there 15 members in the cluster, 5 from them are PhD students. According to science fields, there are in the cluster theologians, historians, political scientists, ethnologists, art and literature critics. The cluster researches history of Lithuanian Catholic Church, and its relations with state and society in the past and in the present. It intensively collaborates with the center for Church history in the Faculty of Catholic Theology and with the center for Kaunas history in the Faculty of Humanities. Next to scientific activities, members of the cluster are lecturing for the students of Universitas Vytauti Magni and other high schools, are publishing works of science popularization, are participating in TV and radio broadcasts and in the public discussions.

In this work, there are presented aims and main research trends of the Universitas Vytauti Magni cluster "Relations between state and society in Lithuania" as well as its future research perspectives are discussed. At the meantime, there 15 members in the cluster, 5 from them are PhD students. According to science fields, there are in the cluster theologians, historians, political scientists, ethnologists, art and literature critics. The cluster researches history of Lithuanian Catholic Church, and its relations with state and society in the past and in the present. It intensively collaborates with the center for Church history in the Faculty of Catholic Theology and with the center for Kaunas history in the Faculty of Humanities. Next to scientific activities, members of the cluster are lecturing for the students of Universitas Vytauti Magni and other high schools, are publishing works of science popularization, are participating in TV and radio broadcasts and in the public discussions.

The paper attempts to highlight the development of events in the parish of Apytalaukis which was founded by Petras Šiukšta, the owner of Apytalaukis estate in 1635. It discusses the problems of coalition rights, the status and interest of church, daily quarrels, rapports with tsarist government, religious, public and cultural life in the rectory. The research is based on different material, such as books of inventory, dockets and inscriptions about judicial proceedings, mail and correspondence, etc. It is highly probable that the historical details about the parish of Apylaukis will help to reveal general situation of Catholic Church in Lithuania during the tsarist regime.