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Atlas zur Kirchengeschichte. Die christlischen Kirchen in Geschichte und Gegenwart. Hrsg. H. Jedin, K. S. Latourette, J. Martin. 2. Aufl. Freiburg 1987 ss. 152, XXXVIII. Verlag Heder, Freiburg im Breisgau
Budziarek, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1989)
Hierarchiczna i socjologiczna struktura wspólnoty kapucyńskiej w Lublinie w XVIII i XIX wieku
Budziarek, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1988)
The Capuchin religious community in Lublin was from 1724 a uniform and fairly tightly closed social group governed by its own rules, developing its own hierarchies and exhibiting its own network of interactions. The community had its own form of organization regulated by the Rule of the Order and by instructions from the general and provincial authorities. Every member of the religious family had duties assigned to him by his superiors and thereby wielded a degree of authority appropriate to his position. This led to the formation of a ladder of dependencies and responsibilities and of a unique system of interpersonal relations, with fathers and brothers mutually interacting and also having an effect on those around them. The structure was completely destroyed by the occupying Russians in 1864, when the Lublin Capuchin house was classified among the so-called closed convents.
Jałmużna ordynaryjna kapucynów lubelskich XVIII-XIX w.
Budziarek, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1984)
Kościół i klasztor kapucynów w Lublinie (1723-1864)
Budziarek, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1982)
Kult relikwii w starożytnym chrześcijaństwie
Budziarek, Marek (Polskie Towarzystwo Teologiczne, 1979)
Ślepa sprawiedliwość. Katolicy niemieccy w Łodzi 1939-1950
Budziarek, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2002)
The multinational, multidenominational and multicultural character of Łódź was its specific trait in the last two hundred years. The German community, constituting a big industrial centre, was the most active and the best organized group with a highly-developed need to posses cultural goods and be social committed. Now, the German Catholics played an important role in socio-cultural activities and in the pastoral care of a few Łódź parishes. The Polish element within Roman Catholicism became dominant in the Second Polish Republic, a fact that caused a specific diaspora among the German Catholics. In three Łódź parishes (the Elevation of the Holy Cross, St. Ann’s and St. Anthony’s) they participated in liturgical and sacramental pastoral care, attended religious instruction, were active in numerous fraternities, choirs, associations, organizations of political character, and issued local magazines. During the Second World war and Nazi occupation the Roman-Catholic Church was subjected to anti-Church Nazi policy, due to ethnic reasons rather than ideological. Thus the pastoral care of the Łódź German Catholic diaspora was limited to minimum, whereas its activity in the cultural, educational, and political field was eliminated. Moreover, the Catholics of German origin from Łódź had to declare to which nation they belonged by signing, voluntarily or under compulsion, the German Folks List. After the Nazi occupation all the Germans in Łódź were collectively held responsible for Nazi crimes. The whole German community in Łódź, irrespective of their ideological, political, social or professional commitment in the years 1939-1945, was subjected to criminal responsibility (often for the crimes they had not committed) and administrative restrictions (general labour warrant). The Ministry of Secret Police established a special labour camp for them in Siklawa (one of the three largest camps in Central Poland). Eventually, 35.000 Łódź Germans were deported to Germany within five years after the war, thereby depriving Łódź and the Roman-Catholic Church of the most active element of their local community.
Substytuty normalności. Żydowska „biżuteria” z getta łódzkiego
Budziarek, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2006)
Pretending to live a normal life was typical of all ghettos and communities who experienced the Holocaust. The Jews imprisoned in Lodz ghetto were subjected to direct and indirect extermination. They wanted to enjoy the sun, wished to sing, attend concerts and plays, pray in their synagogues, have fun at parties, and play volleyball. Their desire to pretend to live a normal life under extreme circumstances was constantly supported by their wish to give all kinds of presents to others. It is true, they had a different character and goal, but their emotional value was most important. Jewish “jewellery” was made in the Lodz “district of death” on various occasions, for different people, using different materials, all the time while they lived in the ghetto. Everybody needed this jewellery – common inhabitants and functionaries o f the Jewish and Nazi administration. Part of it is now stored at the Museum of the History of the City of Lodz, the Jewish Historical Institute in Warsaw, the Regional Museum in Konin, and Yad Vashem Institute in Jerusalem. Many of the artefacts made by Jews are still in private collections. Nobody knows who made the ghetto “jewellery.” It was perhaps the pre-war Lodz engravers, although its more likely that it mainly was made in the factory of the Union of Engravers in the ghetto. One may also assume that they were “produced” in the so-called metal department (Metallabteilung). Analysing some products, one has the impression that particular elements were by made by experts in the jewellery art. The items we have indicate a very primitive jewellery workshop. It was not, however, the aesthetic values that was important then. The point was to create for oneself and others a substitute of normal life.
Udział gestapo w eksterminacji duchowieństwa łódzkiego 1939-1945
Budziarek, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 1989)
In the Nazi policy towards the Church, political assumptions and goals took precedence over ideological ones; in Poland under German occupation the national factor was foremost. The Kirchenpolitik of the German authorities was determined by the special position of the Roman Catholic Church (and to some extent also of the Evangelical Church of the A ugsburg Confession and of the Reformed Evangelical Church) in Polish society and in Polish history. The extermination of the clergy was to facilitate the lasting destruction of the Polish nation. The most drastic methods of extermination were used against Polish clergy in the Warthegau, an area incorporated into the Reich and governed by Reichstatthalter Arthur Greiser. They were applied by the police apparatus, particularly by the state secret police, the Gestapo. Invested with the greatest of powers, the Gestapo was active in Łódź from 7 November 1939. Religious and church matters lay within the province of Department IV (IV Abteilung Gegner - Erforschung und Bekämpfung), in particular its division 4 with its component unit, the political section (IV B 4 a). Il was headed for a long time by S S-Obersturm führer G. Fuchs. He and his collaborators were responsible for the murder during the war of more than a hundred Catholic priests and several Protestant pastors from Łódź. The victims were arrested for various reasons, then imprisoned, savagely tortured and finally sent to concentration camps, where they suffered martyr's death.
Wizerunek kobiety łódzkiej
Budziarek, Marek (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2004)