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Droga krzyżowa litewskich kalwarii i jej związek z Polską
Motuzas, Alfonsas (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2002)
Lithuania today as a Christian country has been more than 600 years. Religious confessed in this country are as follows: Catholic, Orthodoxy and Protestants. One of the religious practices in of Lithuania and Poland - is way stations of the Cross of calvaries, which consists of places or stations to honour the suffering of Christ and Mary. These places or stations are situated in the open spaces or in the churchyards placed in chapels fit into with pictures, sculptures and when visiting these places prayed and meditated upon their suffering by saying special prayers, singing religious hymns and having special rituals. There are 7 calvaries, now there are 6 in use. Studies of these calvaries have placed a foundation to look at their analogies in Poland. The object of this work is the ways of the Cross of Lithuanian calvaries: connections with Poland. The result of the studies are the brought up and substantiated hypothesis that the ways of the Cross of Lithuanian calvaries has been a mirror of the ways of the Cross of Polish calvaries. The ways of the Cross of Lithuanian calvaries was North East European Catholic culture forpost against Protestantism, Orthodoxy, Islam and later - Atheism. Contreformation and other important events during the XVII-XIX centuries had a great influence. It was the time when Lithuania and Poland had as important place in the history of European Catholic Church.
Etniczno-kulturowe powiązania polskich i litewskich zwyczajów obrzędowych kultu św. Kazimierza
Motuzas, Alfonsas; Vaičiūnas, Vytautas Steponas (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2007)
Traditional folk devotional practices in nowadays Lithuania are found in the Church calendar, among the prayers, hymns and songs of national feasts, memorable days or additional devotions (Hours of Our Lady, the Rosary of Our Lady and of Jesus’s Name, performed orally or by singing, Samogitian Calvaries, Stations of the Cross, Lamentations on the Passions of Christ and Mourning Psalms in commemoration of the dead. Among them, there are special feasts of different Lithuanian saints and the blessed. In the course of centuries, Lithuania had a lot of prominent people, wise rulers, brave men or sages. Among them there are blessed archbishop George Matulaitis and Michael Giedraitis who are on the way to beatification, but so far not proclaimed as saints. The only Lithuanian saint is St. Casimir. There are quite a lot scientific theological, historical, art research (iconographie) materials about the cult of St. Casimir either in Lithuania, or all over the world, but practically there no materials about the folk devotions and rituals, concerning St. Casimir. Historical sources claim the cult of St. Casimir to be of local origin, i.e., worshiped only in separate regions, having either historical or neighbouring contacts with Poland. Historical facts confirm that: Pope Clement VIII by his breve (1602.11.07) raised the feast of St. Casimir in Lithuania and Poland to a higher liturgical degree (sub ritu dublici), in other words, proclaimed his cult as local, i.e., for Lithuania and Poland. His successor, Pope Paul V, made it universal and included St. Casimir’s prayers into the Missal and breviary. In 1636 Pope Urban VIII proclaimed St. Casimir the patron of Lithuania, and allowed his feast to be celebrated with solemn liturgy. That is why he bears the name Magnus Dux Lituanus. As there are close Catholic contacts between Poland and Lithuania, the aim of the research is to reveal ethno-cultural contacts of St. Casimir’s devotional practices in Poland and Lithuania. In order to reach the purpose, such tasks were raised: firstly, to reveal St. Casimir’s devotional practices in Lithuania; then, to set the origin of these practices and their intercultural ethnic ties. The research done allows to make such conclusions: firstly, the cult of St. Casimir in Lithuania is of local origin, i.e., he is worshiped in separate Lithuanian regions, having either historical, or neighbouring contacts with Poland (Highlands and Suvalkija); secondly, St. Casimir’s devotions consist of 10 customs. They are: 12 stations of St. Casimir’s pious life, processions with palms; women, hiding their hair and faces under a kerchief and walking afoot as a symbol of chastity; a cloth, that vestured St. Casimir’s relics, put into pieces and venerated; fasting; giving alms to the beggars; lying cruciform on the ground, playing with signal musical instruments and singing of hymns; thirdly, from 10 ritual customs, 6 are of Polish origin, 4 - of local origin, 3 - from the teachings of the Church or the personal life of St. Casimir; fourthly, the most ethnographically rich region is eastern and south-eastern Lithuania (Highlands and Dzükija): 4 are in Vilnius diocese, 2 - in Panevêzys diocese and 1 - in Kaunas archdiocese. Suvalkija (VilkaviSkis diocese) has got 2 ritual customs. All the ethnographic regions have a common ritual custom - singing of hymns. The fifth thing is ritual customs of local origin: women, hiding their hair and faces under a kerchief and walking afoot as a symbol of chastity, a cloth, that vestured St. Casimir’s relics, put into pieces and venerated. Using of these customs witness the respect and love of Lithuanian Catholics to St. Casimir. The sixth thing is that, during the missions of Jesuit sodality, came solemn processions with the palms in honour of St. Casimir. And the last conclusion is that Polish religious culture influenced Lithuanian folk devotions in forming such ritual customs as: walking of twelve stations, devoted to St. Casimir’s pious life, special prayers, said to his honour, singing of special hymns or other sonic expressions, like playing the signal instruments. The results of the research prove the thesis, that devotions to St. Casimir are the obelisk of Polish and Lithuanian spirituality, a symbol of fights for religious freedom, against paganism, Protestantism, Islam and Orthodoxy. They were influenced by the historical - geopolitical situation, by the Jesuit order in Lithuania with their sodalities, colleges and wide area of their missions.
Góra Krzyży. Symbol walk Polaków i Litwinów o wolność religijną i narodową
Motuzas, Alfonsas (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2004)
There are such countries in the world where Catholicism has struck deeper roots than in Lithuania. Nevertheless you will never meet such piety of folk and such expressions of spirituality that exist in the Cross Hill. A lot of people respect the Hill of Crosses not only as a religious object, but also as the symbol of nation’s spirit, nationality and freedom. Historical, religious and geopolitical events influenced birth of this notation. The aim of the research was to reveal the origin of the Hill of Crosses cult. According to the resources of folklore and history, historical origin of this object has been revealed. It testifies that the history of the Hill of Crosses began after the 1831 and 1863 Poles and Lithuanians revolt against Russian czar power. Conclusions ground the hypothesis raised at the beginning of the work that the cult of the Hill of Crosses is the heritage of Polish Franciscan culture in Lithuania. It is not only the witness of how Poles and Lithuanians suffered and lost the fight for religious and national freedom, but at the same time it is the sign and promise of the Good’s victory against the bad. It is natural that in year 2000 near it Franciscans abbey was built and it further spreads Franciscan culture.
Polsko-litewskie katolickie więzi kulturowe w dobie integracji z Unią Europejską
Motuzas, Alfonsas (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2003)
The Reflection of the Additional Service of the Polish Origin in Lithuania
Motuzas, Alfonsas (Wydawnictwo Naukowe Papieskiej Akademii Teologicznej w Krakowie, 2000)
Autor omawia takie nabożeństwa, jak Godzinki ku czci Najświętszej Maryi Panny, Gorzkie żale i Drogę krzyżową. Badania swoje oparł na danych zaczerpniętych z historii Kościoła, etnologii, etnomuzykologu. Starał się również określić miejsce i rolę tych nabożeństw we współczesnej praktyce edukacyjnej i religijnej. Analiza źródeł naukowych i materiałów zebranych podczas ekspedycji badawczych pozwoliła na stwierdzenie, że nabożeństwa tego typu, nie znane w liturgii rzymskiej, nie są sprzeczne z ogólnymi zasadami Kościoła. Autor wykazał, że wymienione nabożeństwa wyraźnie odzwierciedlają na Litwie swe polskie pochodzenie. W katolickiej kulturze północno-wschodniej Europy te formy polskich i litewskich nabożeństw stanowią pomost od kultu poczętego w tym zakresie w XVII wieku do kultury religijnej XXI wieku. Pod tym względem Polska i Litwa mogą być przykładem dla innych narodów.