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Likwidacja Małych Seminariów Duchownych w Polsce prowadzonych przez Towarzystwo św. Franciszka Salezego
Pietrzykowski, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2014)
Małe Seminaria Duchowne – były to męskie szkoły średnie o profilu humanistycznym z internatami i miały za cel przygotować do matury kandydatów do kapłaństwa. Na ziemiach polskich salezjanie od początku prowadzili szkoły zawodowe, średnie, a w tym także niższe seminaria w: Daszawie koło Stryja, Lądzie nad Wartą, Pogrzebieniu, Jaciążku koło Makowa Mazowieckiego, Reginowie koło Baranowicz. Te instytucje dydaktyczno-wychowawcze zostały zlikwidowane podczas okupacji niemieckiej i sowieckiej. W nowej powojennej rzeczywistości działalność wznowiło tylko małe seminarium w Lądzie. Salezjanie uruchomili niższe seminarium w Marszałkach koło Kępna, a na Ziemiach Zachodnich i Północnych we Fromborku i Środzie Śląskiej. Po zlikwidowaniu gimnazjów zakonnych (1948-1949) przez władze komunistyczne, salezjanie zapewnili chłopcom ciągłość nauki przez prowadzenie prywatnych małych seminariów w: Sokołowie Podlaskim, Twardogórze, Oświęcimiu i Różanymstoku koło Dąbrowy Białostockiej. Instytucje te zostały brutalnie zlikwidowane w roku 1952 i 1954. Przy tej okazji władze komunistyczne zabrały budynki z wyposażeniem (poza Lądem), a salezjanów eksmitowali z ich własności. Podczas krótkotrwałej tzw. odwilży październikowej nowe władze komunistyczne w 1957 r. pozwoliły salezjanom otworzyć dwa małe seminaria, ale bez uprawnień szkół publicznych. Do lipca 1962 r. funkcjonowały te instytucje: w Sokołowie Podlaskim z filią w Czerwińsku i w Kopcu koło Częstochowy.
Likwidacja salezjańskiej Szkoły Organistowskiej w Przemyślu 2-4 października 1963 roku
Pietrzykowski, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2007)
The Salesians, working in Przemyśl since 1907, started to manage vocational Organist School on 1 November, 1916 at the request of the bishop St Józef Sebastian Pelczar. Education in this school lasted four years and included learning general and vocational subjects, as well as receiving some training. Between 1946-1963 302 organists graduated from this school. Boys who were to be educated in the school were recruited from the whole country and the graduates could easily find a job. Salesian Organist School in Przemyśl was suppressed in a beastly way on 2 October 1963, with a frequent contribution of the forces of MO (the Citizens Militia), ZOMO (Motorized Reserves of the Citizens Militia), active members of PZPR (Polish United Workers’ Party) and ZMS (Socialist Youth Union) and some armour-plated vehicles. Financial Department of the State City Council (MRN) took over the whole personal property of the school for the allegedly overdue taxes. Despite many tempting offers only 4 out of 117 students started education in „the new” school.
Misje salezjańskie w latach 1875-1995
Pietrzykowski, Jan (Towarzystwo Naukowe KUL, 2009)
Saint John Bosco founded The Society of Saint Francis de Sales in 1859 in Turin, whose Constitutions were finally accepted by The Holy See on 3rd April 1874. The first group of Salesian missionaries left for Argentine on 11th November 1875. For a start they began working among the Italian emigrants, and then initiated evangelization of the local inhabitants. After the first expedition, Salesians made their way to other countries of South and Middle America. The Vatican Congregation of Faith recommended Salesians to take over further work in some Apostolic Prefectures and vicarages. Due to lack of Salesian personnel, Salesian missions in India started in 1905, and the year after in China as well. During the first Salesian mission expedition to China, two Salesian priest were killed by bandits on 2nd March 1930: Bishop Aloysius Versiglia and Father Callistus Caravario; who were canonized on 1st October 2000. The first Salesians were sent to Australia in 1922. First Salesian establishments for educating the young in Africa were opened in the year 1891. In fact, they were meant for the European citizens but later also for the African people. After the pilgrimage of the pope John Paul II onto the African continent in 1980, Salesians went ahead with the project called „Project Africa”.
Salezjanie na ziemiach zachodnich i północnych (1945-2000). Służba kościołom lokalnym a realizacja własnego posłannictwa
Pietrzykowski, Jan (Wydawnictwo Towarzystwa Naukowego Katolickiego Uniwersytetu Lubelskiego, 2001)
Initially, Salesians worked within non-parochial structures. They worked with adolescents by running oratories, vocational schools, orphanages, lower theological seminaries etc. Article 10 of their Constitutions, binding until 1972, issued an explicit warning: “in principle, parishes should not be accepted.” When diocesan bishops in Polish territories put Salesians in charge of charitable work, they often made their decision dependent on whether the sons of Fr. Bosco would take pastoral care. Until the outbreak of World War Two they had run 14 parishes. When the state borders and the system had changed (1945), the priests from the Salesian Society committed themselves in pastoral care in the West and North Territories. The reasons for their decision were the following: 1) particular Apostolic Administrators asked them and insisted on them to do that, 2) in the search for new didactic-formative posts, 3) such was the appeal issued by Primate Hlond of 5th December, 1945, 4) some friars took their own initiatives, 5) this was necessary due to circumstances when the state had abolished traditional forms of their activity. In relation with an insufficient number of the diocesan clergy, the main task was to replace them. A geographic network of parishes which were taken over by Salesians proves that their superiors had a concrete plan in mind, something that would help avoid too much dispersion. In 1970 225 priests worked in 67 pastoral posts. After the Church had obtained the rights of property (1971) in the Regained Territories, regular religious houses were erected in bigger parishes. On the grounds of the parochial pastoral care at that time, two new Salesian inspectorates were founded. The fall of communism (1989) in Poland made it possible for Salesians to organize educative-formative centres in the Western Territories.
Zakony i zgromadzenia zakonne męskie na ziemiach polskich na przełomie XIX i XX wieku z uwzględnieniem diecezji janowskiej czyli podlaskiej
Pietrzykowski, Jan (Towarzystwo Naukowe KUL, 2012)
This paper is an attempt to illustrate the massive destruction of male religious orders perpetuated by the Partitioners of Poland, and to show how monastic life was reactivated in the early 20th century. These issues are presented in the background of historical events taking place in the Diocese of Janów (that is the Diocese of Podlasie). This is because the history of this diocese serves as a good illustration of the processes in question. On the one hand, the Diocese of Podlasie experienced extremely difficult and painful history. On the other, it was home to the most significant modern Polish promoter of monastic life – the Blessed Father Honorat Koźmiński. On regaining independence by Poland, some monks moved back to their pre-Partition monasteries, which was possible thanks to considerable support on behalf of Bishop Henryk Przeździecki. However, most monks at that time represented newly formed religious orders. Some of them were created in the territories of Poland, others were “imported” to Poland from Western Europe through the region of Borderland Galicia. Male religious orders have always been central to the structure and religious life of the Catholic Church. Monastic life mirrored the patterns of religious life and spirituality, typical of the particular epoch, period and century. Monks-priests were in charge of Marian shrines, parishes, schools. Many were preachers, engaging in numerous missions and religious retreats.