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Anna Sutowicz

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Adam Mickiewicz University in Poznań

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Uniwersytet Kardynała Stefana Wyszyńskiego

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Adam Mickiewicz University in Poznań

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Papers by Anna Sutowicz

Reformy organizacyjne opactwa cysterek trzebnickich w świetle ustawodawstwa zakonnego w XVII w.

Nasza Przeszłość 139, 2023

Organisational changes in the Trzebnica Cistercian abbey in the 17th century were forced by the r... more Organisational changes in the Trzebnica Cistercian abbey in the 17th century were forced by the reform of the Council of Trent. The aim of the renovation proposed by General Abbot Edmund of the Cross in 1601 was to bind the female monasteries more closely with the Cistercian Order by exposing the nuns to the control of male authorities and rebuilding the monastic enclosure. Silesian monasteries joined this efforts in the second decade of this century, and fully after the Thirty Years' War. The Legislation of the Silesian Province, which had been established in 1651 and included the Abbey of St. Bartholomew, underwent a certain evolution. According to the original ordinances, the provincial superior, the Vicar General and the visiters delegated by him were fully responsible for the state of observation in the Cistercian community. According to the law, the abbot of Lubiąż monastery, Arnold Freiberger, as the Vicar General and at the same time the "Pater immediatus" of the Trzebnica nuns, obliged them to introduce a number of disciplinary and organisational changes. Among them he forced the nuns to accept the ministry of Cistercian priests. Over the next decade, the superior sought to consolidate the function of the "Direct Abbot", which was to constitute a certain intermediate level between the provincial authorities and the abbes of the Trzebnica monastery, that was contrary to the spirit of the reform. The next impuls for changes was given by the bull "In suprema" issued by Alexander VII in 1666, but it did not stop this process of particularisation of the reforms, which led to the strengthening of the authority of the Lubiąż abbot over the Cistercians in the Silesian province.

Niektóre formy opieki nad dziećmi we wrocławskim sierocińcu Matki Boskiej Bolesnej w XVIII i pierwszej dekadzie XIX wieku

DOAJ: Directory of Open Access Journals - DOAJ, 2017

Książka drukowana w zbiorach bibliotecznych klarysek wrocławskich w XVI-XVII w

Wrocławski Przegląd Teologiczny, 2022

The St Clare Abbey in Wrocław, one of the most important monastic centres in Silesia, epitomiz... more The St Clare Abbey in Wrocław, one of the most important monastic centres in Silesia, epitomizes very high religious culture in the modern age. Having accepted the 1677 constitutions that respected the Law of the Council of Trent, the nuns entered a new period of their inner life development, which also led to an improvement to their cloister library. The analysis of the preserved old prints contained in this collection reveals a very traditional and monastic profile of the culture of Wrocław Poor Clares, who remained open to new spiritual trends and contemplative ways of individual prayer. Among the authors, the nuns would opt for the members of the Jesuit Order and Benedictines, especially those from the German language culture.

Recepcja elementów mistyki średniowiecznej w inkunabule Auslegung der heiligen Messe z biblioteki klarysek wrocławskich

Wrocławski Przegląd Teologiczny, Nov 14, 2016

The presented analysis is based on the incunabulum Auslegung der heiligen Messe that was issued i... more The presented analysis is based on the incunabulum Auslegung der heiligen Messe that was issued in 1495 and preserved until 1810 in the library of the Clarissan cloister in Wrocław. Now it is kept in the Library of the Wrocław University. We are given an interesting model of creating individual prayer based on contemplating common parts of a mass liturgy. The unkonwn author has derived most elements of his text from the mistique school of St. Bernhard, the abbey of St. Victor by Paris and the Dominican master Ekchardt, although he used the mistical treatises very freely. We can recognise the medieval German tradition of understanding liturgy in meditating every part of a mass by watching all gestures of a priest and keeping on oral supplicating. We are also given the aim of the prayer – cleansing of sinns and evil, earning a favour of the Holy Trinity and spiritual changing. The vision of a holy mass has been presented as the life and work of Jesus Christ but in fact we don`t find a...

Fundacja i podstawy funkcjonowania wrocławskiego sierocińca Matki Boskiej Bolesnej do 1815 r.

Wrocławski Przegląd Teologiczny, 2017

The orphanage was founded in 1698 by a group of nobles connected with the General Vicar in Wrocła... more The orphanage was founded in 1698 by a group of nobles connected with the General Vicar in Wrocław. The institution was aimed to take care after boys from burgher families of protestant confession. The first superior, Friedrich Hemigsohn von Göe from Jesuit community built a proper house, which was placed in the Szewska Street (now the Uniwersytecki Square, 15). The orphanage was given a name and organised by Jesuit workers in the period 1706-1731, when the General Vicar signed on the charter document. In this period they accepted children under 15 of both sexes, boys took their basic education in burgher jobs and girls in home service. The superior was responsible for general state of the institution to the bishop. Besides, several officials used to serve in the ophanage. At the beginnig the institution could function due to private pays. The first important bequest was signed by the bishop Franz Ludwig before 1732 and then by the noble woman, Maria Anna von Wesch in 1754. Thanks to those pays the orphanage delivered a care on high level so that it developed into some kind of educational institution for catholic children from the Wrocław diocese.

Geneza i przebieg przemian społeczno-religijnych w klasztorze trzebnickim w l. 1536-1639

Nasza Przeszłość 135, 2021

During the Reformation, the Trzebnica Cistercian abbey experienced a deepening religious, social ... more During the Reformation, the Trzebnica Cistercian abbey experienced a deepening religious, social and economic crisis. The sharpest dimension of the breakdown of the role played by this center in the Church and the Silesian society was revealed in the weakening of the community and the disappearance of its board activity in favor of the strong rule of the abbess in the first half of the 16th century. Information about the first reforms in this area, combined with a change in the strategy of recruitment to the monastery, can be found in sources deriving from the period of Abbess Katarzyna Mutschelnitz. Beginning in the 1560s, the most important monastic functions passed into the hands of a new generation of nuns, some of whom had come from the Upper Silesian and Opole families who had recently settled in the Duchy of Oleśnica, or from Greater Poland families. The remaining nuns represented the local gentry of an earlier origin. This arrangement became the background of tensions caused mainly by the emperor’s policy aimed at filling monastic offices, especially the abbess office, for people subjected to the Czech Crown. The conflict over the election of the successor of Anna Jemiołowska in the last decade of the 16th century revealed the determination of the Cistercian nuns to defend their identity and the freedom of internal cloister reform. The course of this process caused the resistance of the Duke of Oleśnica, but at the same time contributed to the revival of the relations between the Cistercian nuns and the Abbey of Lubiąż, who had been exercising their spiritual care over them. Establishing new source facts made it possible to verify the previous thesis about the parties and the course of this conflict, in which the most important role was played not by national and state differences of nuns, but by the vision of the revival of one of the most important religious centers in Silesia, which was opposed by external factors and some of the monastic elites.

Seventeenth-century Prayer Books of Cistercian Nuns in the Collection of the Parish Library of Trzebnica

Wrocławski Przegląd Teologiczny, 2020

Part of a collection held by Cistercian nuns was deposited in the Library of Trzebnica Parish. Am... more Part of a collection held by Cistercian nuns was deposited in the Library of Trzebnica Parish. Among other works there are three manuscript prayer books dated to the 17 th century. Spiritual Meditations, dedicated to Katarzyna Rajska by Cistercian monk Kasper of Przemęt, is composed of several parts. Among them, the most interesting are Eucharistic ponderings and a treatise on the preparation for a holy death. The work Instruction of Spiritual Exercise is unsigned, nor do we know its owner. The main body of this manuscript consists of 40 meditations focused on the reform of religious life. The last exemplar in the collection belonged to Abbess Krystyna Pawłowska and was the gift of a Carmelite nun, Agnieszka of Jesus the Lamb. Its author, Bonawentura Frezer, a Discalced Carmelite, is a known seventeenth-century preacher and writer of mystical literature. His Protestations and various acts constitute a collection of mystical monologues on the presence of God. All of these manuscripts were made as an aid for the personal prayers of the Trzebnica nuns and had been long in use. The texts form appropriate research material for historians of religious spirituality in the Baroque period. Abstrakt: Część dawnej kolekcji mniszek cysterskich została zdeponowana w Bi-bliotece Parafii Trzebnickiej. Są między innymi trzy rękopisy modlitewne pochodzące 1 I wish to express my gratitude to the rector of the St Bartholomew and St Hedwig Parish, priest-dean Jerzy Olszówka SDS, for the possibility to work with the library resource deposited in the Trzebnica Parish.

"Nauka o przygotowaniu się do dobrej śmierci" Kaspra Drużbickiego w zbiorach cysterek trzebnickich

Nasza Przeszłość, 2020

Klasztor żeński i miasto jako przestrzenie realizacji ambicji społecznych i religijnych na przykładzie dominikanek wrocławskich w XIV i XV wieku

Świdnickie Studia Teologiczne, 2018

St. Catherin's cloister was founded at the end of the 13th century by the Wrocław prince Henry th... more St. Catherin's cloister was founded at the end of the 13th century by the Wrocław prince Henry the 5th. It was the first institution for Dominican nuns in Silesia. Already in the fourth decade of the following century the community moved under the administration of the town government. The observation of the relations between both of these factors, the cloister and the town, leads to many interesting conclusions. During the 14th century the group of wealthy citizens succeded to tie the monastery with policy of locating their annuities and to addict its prosperity to time-lined legates that were addressed to the women trespassing the cloister's entranceway. By the end of this period the nuns initiated a wide action of religious promotion of their institution. Connected with the successful reform of inner organisation, which had bound it more closely with St. Adalbert's cloister, the reform managed to reinforce the Dominican nuns community. At the end of the 15th century the cloister was recognised as an active religious center in Wrocław, which served the citizens by granting sacraments and individual leadership. The situation was broken by the reformation development, which caused the loose of help from the town government, and with time it brought also partly outflow of believer taking part in prayers in the St. Catherin's church.

Organizacja życia wewnętrznego w klasztorze klarysek wrocławskich według potrydenckich konstytucji z 1677 r.

Studia Franciszkańskie, 2018

The constitution granted to the community of St. Clare in Wrocław in 1677 allowed important organ... more The constitution granted to the community of St. Clare in Wrocław in 1677 allowed important organizational changes and a reform of the inner life of this abbey. Referring equally to the clarian sources of law and the statutes of the Council of Trent, the authors of the document sought to achieve a lasting improvement in the religious discipline, raise the level of religious practices, and bind the Poor Clares to the provincial Franciscans. The provisions show the striving to maintain a balance between the already proven solutions of ordering community life and the necessary direction of changes imposed by Tridentinum. The guiding principle of the abbey's operation was to submit to the "Rule of St. Klary" and provincial law. One of the most important issues regulated in the modern constitution of the abbey, correlated with the Council's legislation, was the strengthening of the active and passive enclosure of the nuns. In the same sort of reforms it was established a return to the idea of poverty, indicated by St. Clare in her „Forma vitae”. This turn to the rejection of individual property has taken place, as in most renewed women's communities, in accordance with the direction set by the Tridentinum legislators. The main principle set in accordance with the will of St. Clare, and at the same time implementing the Council's assumptions, was community life, understood most of all as the preservation of the unity and mutual responsibility of the nuns for the monastery. It is noticed quite simple hierachy of conventual duties, and we should stress that the abbes wasn`t ever forced to give up her office. The modern program of novices' formation was aimed to create their religiuos according to the clarian spirit. It was the proper preparation for the adoption of the conventual way of life, including the implementation of the principle of a choir prayer spread during the whole day. The Tridental Acts directed to the Poor Clares in Wrocław in 1677 perpetuated the monastic way of celebrating liturgy. The medieval tradition of the abbey was followed against the will of St. Clare and the nuns were allowed to care singing chants and using organ accompaniment.

ELEMENTY DUCHOWOŚCI LITURGICZNEJ KLARYSEK GŁOGOWSKICH W OKRESIE ŚREDNIOWIECZA

Życie duchowe na Ziemi Wschowskiej i pograniczu wielkopolsko-śląskim, Wschowa-Leszno., 2017

The aim of the analysis was to obtain an image of the spirituality of the Poor Clares from the St... more The aim of the analysis was to obtain an image of the spirituality of the Poor Clares from the St. Cross monastery in Głogów, founded in 1307 by Prince Henry. The specificity of the period closed by the end of the fifteenth century and the nature of the preserved sources forced the author to identify the religiosity practiced in the abbey as a consequence of monastic and religious laws and forms of community prayer. This monastery, considered a representative of the knights' layer, belonged to medium-sized institutions both in terms of the number of nuns and salaries. His inner life was most probably organized by the rule issued in 1263 by the Pope Urban IV. By determining these facts it was possible to obtain the proper context of the source analysis of the liturgical monuments preserved from the former library of Poor Clares., These are antiphonaries IQ 216, derived from the turn of the 14th and 15th centuries, and IF 398, written down in the first half of the 15th century, that are currently stored in the University Library in Wroclaw The manuscripts were most probably created in the environment of Silesian Franciscan monks as a result of a certain normative state of the choir prayer of the nuns. Traces of the use of antiphonaries allowed, however, to accept some elements of spirituality as characteristic of the community of the Głogów Poor Clares. Among the features it should be mentioned the Christocentric nature of their inner life, in which the popularity of the Passion cult seems to be distinct. The Franciscan character is apperared by the Marian cult expressed in the expanded antiphons of the nun's choir prayers. The researcher concentrates also at the office of religious order patrons which was to form nuns according to the spirituality of St. Francis and St. Clare.

Geneza i przebieg reformy życia wewnętrznego w klasztorze klarysek wrocławskich w okresie 1609-1677 r.

Studia Franciszkańskie, 2017

In the beginning of the 17th century the situation of the St Clara abbey in Wrocław seemed very c... more In the beginning of the 17th century the situation of the St Clara abbey in Wrocław seemed very complicated. The nuns couldn't fulfil their principles because of absence of Franciscan order in Silesia. The cloister grappled also with the economical problems and some internal disobedience. Cristina Clinsky was the first abbess to initatite the reform process. In 1609 the abbess established relations with the Franciscan Czech province. As a result the Minorit monks of St Dorothy served the Clarisses by confessing and celebrating the liturgy. In 1628 the nuns accepted some kind of renewed monastic custom by taking grey veils. Following the reform of Urban VIII the abbesses Hedwig Gomolinksy and Catharina Streichin used to keep very close relationship with the Minorit province. They continually applied for spiritual service of Franciscans and benefited from the legal aid in reclaiming their rights to the parish church in Świdnica. In the second half of the 17th century the superior Maria Jacoba Haberin had rebuilt prestige of the community in church and state enviroment. She kept an intense correspondence with the province power and controled the discipline among nuns. By her death in 1677 the clarisses were ready to accept their own laws connected with the Trident reform.

DZIEJE PEWNEGO KONFLIKTU. KLARYSKI WROCŁAWSKIE W OBRONIE SWOJEJ TOŻSAMOŚCI RELIGIJNEJ NA PRZEŁOMIE EPOK

Conjux, mater. filia, soror propinqua, civis.... Kobieta na ziemi wschowskiej i pograniczu wielkpolsko-śląskim, red. M. Małkus, K. Szymańska, Wschowa-Leszno 2016

The Franciscans and the Poor Clares were brought into Wrocław between 1232 and 1257 by prince Hen... more The Franciscans and the Poor Clares were brought into Wrocław between 1232 and 1257 by prince Henryk Pobożny and his wife, Anna Przemyślidówna. Poor Clares continuously used to profit by steady contact with the Piast house. The nuns were descended mostly from gentry and were strictly attached to the elite culture. As to the St Clare`s foma vitae the Franciscans of St Jacob held numerous services in the nuns` convent.
The basement of growing conflict between both communities was layed during the 14th and the first half of 15th century when the Franciscan community initiated its closer cooperation with the town authority. As a result of this process the convent set up its reform to observe a simple life of Friars Minor. At the end of the 15th century the Franciscan authorities tried to force similar ideas in the female community of St. Clare in Wrocław but the sisters rejected to accept the changes. Especially they expressed their attachment to the traditional forms of Divine Office.
In 1507 the Minister Provincial Ludwik Hennig refused to make election of new abbess and give black veils to novices. As a result the nuns elected the duchess Małgorzata von Tost by themselves and begun searching for support among the Piast princes. The most scandalous events took place in February 1515 when the Franciscans broke into the cloister of St Clare and forced the change of the abbess. Thanks to diplomatic efforts and consequent posture of the nuns the conflict was very soon extinguished and the Poor Clares could enjoy their previous privilegies. Although the trials to convert the structure of the traditional community of Poor Clares in Wrocław showed very distinct changes of religious mentality of Silesian society it was too early to step forward into a strict reform.

Wokół problemów fundacji i niepowodzenia w rozwoju benedyktyńskiego klasztoru w Krzeszowie

Perspectiva, 2017

After several dozen years of Benedictine absence, they were brought to Silesia by Henry the Pious... more After several dozen years of Benedictine absence, they were brought to Silesia by Henry the Pious, who in the near unknown period tried to fund a new monastic center. After the death of the duke, the fundation of black monks was accomplished in Krzeszow by the widow, princess Anna, with the consent of her son Boleslaw. In this way, she fulfilled the task of introducing the young successor who first appeared in politics in 1239. The assignment made in 1242 by Anna and her son predicted the need to expand the monastery area by the monks brought from Opatowice in the Czech Kingdom. This act was meant to strengthen the authority of Duke Boleslaw in the church environment with the manifestation of his program of power. In addition it was a stepping stone to the continuation of his father's relationship with the Czech king. As a result of the lack of location privileges and no interest of Prince Duke of Legnica the acts made in 1254 and 1256 did not allow for the development of the monastery which ultimately determined his retirement of Silesia in 1289.

Od benedyktynów do norbertanów. Dzieje opactwa na Ołbinie do połowy XIII wieku

Wrocław-Pawłowice. Historia-Miejsce-Człowiek, red. M. Oziembłowski, Wrocław 2015

Polska książka w ręku cysterek trzebnickich.doc

Polska książka w ręku cysterek trzebnickich.

Klasztory magdalenek i ich miejsce w miastach Śląska.doc

The article represents the result of exploring sources connected with three cloisters founded by ... more The article represents the result of exploring sources connected with three cloisters founded by Piast princes in Nowogrodziec, Szprotawa and Lubań between the half of the 13th century and 1320. The convents used the St. Augustine rule and statutes that permitted organising a network of churches. The communities of magdalenes accepted candidates deriving both from knighthood and citizens of Silesian and Lusitian towns. The given factors influenced builiding the constant relationship with the society during the whole Middle Ages period. The nuns provided wide patronage over pastoral office in their churches that were used as parochial shrines. In return the citizens supported founds of altars and the nobles used to transfer huge legacies for the nuns. They initiated activity of few pious and charitative confraternities that gathered members of local families. The cooperation between Silesian magdalenes and the society became closer in the result of creating new style of city government from the end of 13th and during 14th century.

Odnowa życia wewnętrznego w klasztorze klarysek.doc

This article treats of spirituality changes in the Franciscan nuns` convent in Wrocław in the 16t... more This article treats of spirituality changes in the Franciscan nuns` convent in Wrocław in the 16th century. They are shown as symptoms of the inner life renewal in this community before the synod in Trydent. While most of other Silesian cloisters survived specific problems connected with the protestant religion`s influence Franciscan nuns in Wrocław aimed to confirm their catholic character. They profited of best educated priests` help this time. We know two of them: Sebastian Sleupnerus, that was a cathedral preacher and had some sermons during diocesan synod, and Adam Hessel, also connected with cathedral clerks. Both of them took part in preparing the manuscript prayer book signed IO 38 derived from the period before 1576. In the convent library there was also two other prayer books: IO 33, IO 37. The author of them was a member of this community Anna Fribelin in the second half of the 16th century.
The analysis of these manuscripts shows the most significant features of Franciscan nuns` spirituality in this period. They praised all Persons of the Holy Trinity. Most of all Jesus Christ was in the center of their religious life. The nuns prayed to Him believing He was the Best Doctor of a soul, the Highest Judge and the King of Heaven. As He had got a prize from God for His sacrifice Jesus could take the best care of human soul and body. Christ seemed very near and close to the nuns so Anna Fribelin used in her prayers many intimate words and full of love sentences. She showed much compassion for the suffering Salvator which is visible especially in the meditations for the Lent. The Franciscan nun called Him: her Best Master and Beloved , the Sweetest, the Mildest, Full of Charity and Love. We can recognize characteristic features of Passion spirituality existing particular in women convents in this period. The Franciscan nuns in Wrocław used to admire the Eucharist as well. We can notice that many features of this cult had not changed since the 15th century: the nuns didn`t receive the Eucharist more often than several times a year and still they prefered medieval forms of praising Christ`s Body. Although there is put down a very interesting meditation connected with preparation for getting communion in IO 38 manuscript. Beside those elements the cult of God`s Mother took a special part in religious life of the Wrocław Franciscan cloister. The nuns used to search a special care at Her. They named Her: The Queen of Heaven, the Empress of the World, but most of all She was the Mother of Charity and Love. They believed Maria could give a strong help during a death hour and She used to listen to every prayer. This way the women tried to appease their existential fears. That is also a very typical feature of before-synodical spirituality in most communities. Maria is shown as taking part in the Passion`s sacrifice of Her Son. In Anna Fribelin`s prayer book we can see Maria standing under the Cross and afterwords consoling the Apostles and Maria Magdalena. The Franciscan nuns believed the Mother of God could lead them through the difficulties of the Christ`s Passion and show a true way to heaven.
In the given prayer books it is also signed the cult of angels and the cult of saints. Among them Maria Magdalena seemed the most important. We can notice new elements in this cult because she is shown as suffering under the Cross and yearning for Jesus after His death. The nuns should have followed this saint woman in love and faithfulness, she was close and to their needs and weakness. Beside Maria Magdalena there were praised such medieval saints as: Clara, Hedwig and Elizabeth. This time we can notice some trials to renew the cult of princess Anna, the founder of Wrocław cloister.
All of those elements of nuns spirituality convince that in the second half of 16th century the community tried to stay catholic. For this purpose the Franciscan nuns started to renew their religious life with a help of the best diocesan priests this time. On the ground of the given prayer books it is impossible to say much more about time and other forms of religious cult. But we can surely confirm that the contents of the meditations stayed very reach and interesting. Some of their elements were still medieval, others became modern.

MARYJA W DUCHOWOŚCI ŚLĄSKICH KLARYSEK I BENEDYKTYNEK W OKRESIE ŚREDNIOWIECZA

The Cult of Maria Virgin and Mother of God was very popular among Middle Ages nun communities. It... more The Cult of Maria Virgin and Mother of God was very popular among Middle Ages nun communities. It is signed in medieval sources gathered by benedectine and franciscan nuns in Silesia in 14th and 15th century. The autor had explored three of all remained prayer books that belonged to Wrocław and Leginca convents and now are kept in the University Library in Wrocław. There are found many prayers to Maria, most of them probably were intended for recitation. The Mother of Christus is given a few desigantions: Mother and Virgin, Most Beloved Mother, Mother of Mercy. Some of them written particulary in the franciscan code derive from the Old Testament. They are connected with the visiones of Jesus` Conception and Birth. There are also a few descriptions of Maria`s Coronation. All fragments of the sources show a special nuns` attitude to Maria. She seemed very close to their soul and body needs. Franciscan and benedicitine nuns used to call Her in every importatnt moments of life, especially before communion and death. The women felt very weak and sinful so they strongly believed that Maria was able to beg Her Son for forgiveness and She could even purify a nun`s soul herself. She was always ready to give Her hope and joy. She showed herself as a way to God and some kind of strong shield against the devil. Some prayers could have encouraged the nuns to follow the Mother of God in Her virtues: particulary mildness and obedience.
The fragments of medieval benedictine and franciscan prayer books are very typical of their time and kind. It is easily perceived that some of them remain some elements of cistercian spirituality. Although it is difficult to confirm if the prayers fulfiled other nuns` needs, it is sure they played a very special part in their religious life.

Fundacja klasztoru klarysek wrocławskich.pdf

Reformy organizacyjne opactwa cysterek trzebnickich w świetle ustawodawstwa zakonnego w XVII w.

Nasza Przeszłość 139, 2023

Organisational changes in the Trzebnica Cistercian abbey in the 17th century were forced by the r... more Organisational changes in the Trzebnica Cistercian abbey in the 17th century were forced by the reform of the Council of Trent. The aim of the renovation proposed by General Abbot Edmund of the Cross in 1601 was to bind the female monasteries more closely with the Cistercian Order by exposing the nuns to the control of male authorities and rebuilding the monastic enclosure. Silesian monasteries joined this efforts in the second decade of this century, and fully after the Thirty Years' War. The Legislation of the Silesian Province, which had been established in 1651 and included the Abbey of St. Bartholomew, underwent a certain evolution. According to the original ordinances, the provincial superior, the Vicar General and the visiters delegated by him were fully responsible for the state of observation in the Cistercian community. According to the law, the abbot of Lubiąż monastery, Arnold Freiberger, as the Vicar General and at the same time the "Pater immediatus" of the Trzebnica nuns, obliged them to introduce a number of disciplinary and organisational changes. Among them he forced the nuns to accept the ministry of Cistercian priests. Over the next decade, the superior sought to consolidate the function of the "Direct Abbot", which was to constitute a certain intermediate level between the provincial authorities and the abbes of the Trzebnica monastery, that was contrary to the spirit of the reform. The next impuls for changes was given by the bull "In suprema" issued by Alexander VII in 1666, but it did not stop this process of particularisation of the reforms, which led to the strengthening of the authority of the Lubiąż abbot over the Cistercians in the Silesian province.

Niektóre formy opieki nad dziećmi we wrocławskim sierocińcu Matki Boskiej Bolesnej w XVIII i pierwszej dekadzie XIX wieku

DOAJ: Directory of Open Access Journals - DOAJ, 2017

Książka drukowana w zbiorach bibliotecznych klarysek wrocławskich w XVI-XVII w

Wrocławski Przegląd Teologiczny, 2022

The St Clare Abbey in Wrocław, one of the most important monastic centres in Silesia, epitomiz... more The St Clare Abbey in Wrocław, one of the most important monastic centres in Silesia, epitomizes very high religious culture in the modern age. Having accepted the 1677 constitutions that respected the Law of the Council of Trent, the nuns entered a new period of their inner life development, which also led to an improvement to their cloister library. The analysis of the preserved old prints contained in this collection reveals a very traditional and monastic profile of the culture of Wrocław Poor Clares, who remained open to new spiritual trends and contemplative ways of individual prayer. Among the authors, the nuns would opt for the members of the Jesuit Order and Benedictines, especially those from the German language culture.

Recepcja elementów mistyki średniowiecznej w inkunabule Auslegung der heiligen Messe z biblioteki klarysek wrocławskich

Wrocławski Przegląd Teologiczny, Nov 14, 2016

The presented analysis is based on the incunabulum Auslegung der heiligen Messe that was issued i... more The presented analysis is based on the incunabulum Auslegung der heiligen Messe that was issued in 1495 and preserved until 1810 in the library of the Clarissan cloister in Wrocław. Now it is kept in the Library of the Wrocław University. We are given an interesting model of creating individual prayer based on contemplating common parts of a mass liturgy. The unkonwn author has derived most elements of his text from the mistique school of St. Bernhard, the abbey of St. Victor by Paris and the Dominican master Ekchardt, although he used the mistical treatises very freely. We can recognise the medieval German tradition of understanding liturgy in meditating every part of a mass by watching all gestures of a priest and keeping on oral supplicating. We are also given the aim of the prayer – cleansing of sinns and evil, earning a favour of the Holy Trinity and spiritual changing. The vision of a holy mass has been presented as the life and work of Jesus Christ but in fact we don`t find a...

Fundacja i podstawy funkcjonowania wrocławskiego sierocińca Matki Boskiej Bolesnej do 1815 r.

Wrocławski Przegląd Teologiczny, 2017

The orphanage was founded in 1698 by a group of nobles connected with the General Vicar in Wrocła... more The orphanage was founded in 1698 by a group of nobles connected with the General Vicar in Wrocław. The institution was aimed to take care after boys from burgher families of protestant confession. The first superior, Friedrich Hemigsohn von Göe from Jesuit community built a proper house, which was placed in the Szewska Street (now the Uniwersytecki Square, 15). The orphanage was given a name and organised by Jesuit workers in the period 1706-1731, when the General Vicar signed on the charter document. In this period they accepted children under 15 of both sexes, boys took their basic education in burgher jobs and girls in home service. The superior was responsible for general state of the institution to the bishop. Besides, several officials used to serve in the ophanage. At the beginnig the institution could function due to private pays. The first important bequest was signed by the bishop Franz Ludwig before 1732 and then by the noble woman, Maria Anna von Wesch in 1754. Thanks to those pays the orphanage delivered a care on high level so that it developed into some kind of educational institution for catholic children from the Wrocław diocese.

Geneza i przebieg przemian społeczno-religijnych w klasztorze trzebnickim w l. 1536-1639

Nasza Przeszłość 135, 2021

During the Reformation, the Trzebnica Cistercian abbey experienced a deepening religious, social ... more During the Reformation, the Trzebnica Cistercian abbey experienced a deepening religious, social and economic crisis. The sharpest dimension of the breakdown of the role played by this center in the Church and the Silesian society was revealed in the weakening of the community and the disappearance of its board activity in favor of the strong rule of the abbess in the first half of the 16th century. Information about the first reforms in this area, combined with a change in the strategy of recruitment to the monastery, can be found in sources deriving from the period of Abbess Katarzyna Mutschelnitz. Beginning in the 1560s, the most important monastic functions passed into the hands of a new generation of nuns, some of whom had come from the Upper Silesian and Opole families who had recently settled in the Duchy of Oleśnica, or from Greater Poland families. The remaining nuns represented the local gentry of an earlier origin. This arrangement became the background of tensions caused mainly by the emperor’s policy aimed at filling monastic offices, especially the abbess office, for people subjected to the Czech Crown. The conflict over the election of the successor of Anna Jemiołowska in the last decade of the 16th century revealed the determination of the Cistercian nuns to defend their identity and the freedom of internal cloister reform. The course of this process caused the resistance of the Duke of Oleśnica, but at the same time contributed to the revival of the relations between the Cistercian nuns and the Abbey of Lubiąż, who had been exercising their spiritual care over them. Establishing new source facts made it possible to verify the previous thesis about the parties and the course of this conflict, in which the most important role was played not by national and state differences of nuns, but by the vision of the revival of one of the most important religious centers in Silesia, which was opposed by external factors and some of the monastic elites.

Seventeenth-century Prayer Books of Cistercian Nuns in the Collection of the Parish Library of Trzebnica

Wrocławski Przegląd Teologiczny, 2020

Part of a collection held by Cistercian nuns was deposited in the Library of Trzebnica Parish. Am... more Part of a collection held by Cistercian nuns was deposited in the Library of Trzebnica Parish. Among other works there are three manuscript prayer books dated to the 17 th century. Spiritual Meditations, dedicated to Katarzyna Rajska by Cistercian monk Kasper of Przemęt, is composed of several parts. Among them, the most interesting are Eucharistic ponderings and a treatise on the preparation for a holy death. The work Instruction of Spiritual Exercise is unsigned, nor do we know its owner. The main body of this manuscript consists of 40 meditations focused on the reform of religious life. The last exemplar in the collection belonged to Abbess Krystyna Pawłowska and was the gift of a Carmelite nun, Agnieszka of Jesus the Lamb. Its author, Bonawentura Frezer, a Discalced Carmelite, is a known seventeenth-century preacher and writer of mystical literature. His Protestations and various acts constitute a collection of mystical monologues on the presence of God. All of these manuscripts were made as an aid for the personal prayers of the Trzebnica nuns and had been long in use. The texts form appropriate research material for historians of religious spirituality in the Baroque period. Abstrakt: Część dawnej kolekcji mniszek cysterskich została zdeponowana w Bi-bliotece Parafii Trzebnickiej. Są między innymi trzy rękopisy modlitewne pochodzące 1 I wish to express my gratitude to the rector of the St Bartholomew and St Hedwig Parish, priest-dean Jerzy Olszówka SDS, for the possibility to work with the library resource deposited in the Trzebnica Parish.

"Nauka o przygotowaniu się do dobrej śmierci" Kaspra Drużbickiego w zbiorach cysterek trzebnickich

Nasza Przeszłość, 2020

Klasztor żeński i miasto jako przestrzenie realizacji ambicji społecznych i religijnych na przykładzie dominikanek wrocławskich w XIV i XV wieku

Świdnickie Studia Teologiczne, 2018

St. Catherin's cloister was founded at the end of the 13th century by the Wrocław prince Henry th... more St. Catherin's cloister was founded at the end of the 13th century by the Wrocław prince Henry the 5th. It was the first institution for Dominican nuns in Silesia. Already in the fourth decade of the following century the community moved under the administration of the town government. The observation of the relations between both of these factors, the cloister and the town, leads to many interesting conclusions. During the 14th century the group of wealthy citizens succeded to tie the monastery with policy of locating their annuities and to addict its prosperity to time-lined legates that were addressed to the women trespassing the cloister's entranceway. By the end of this period the nuns initiated a wide action of religious promotion of their institution. Connected with the successful reform of inner organisation, which had bound it more closely with St. Adalbert's cloister, the reform managed to reinforce the Dominican nuns community. At the end of the 15th century the cloister was recognised as an active religious center in Wrocław, which served the citizens by granting sacraments and individual leadership. The situation was broken by the reformation development, which caused the loose of help from the town government, and with time it brought also partly outflow of believer taking part in prayers in the St. Catherin's church.

Organizacja życia wewnętrznego w klasztorze klarysek wrocławskich według potrydenckich konstytucji z 1677 r.

Studia Franciszkańskie, 2018

The constitution granted to the community of St. Clare in Wrocław in 1677 allowed important organ... more The constitution granted to the community of St. Clare in Wrocław in 1677 allowed important organizational changes and a reform of the inner life of this abbey. Referring equally to the clarian sources of law and the statutes of the Council of Trent, the authors of the document sought to achieve a lasting improvement in the religious discipline, raise the level of religious practices, and bind the Poor Clares to the provincial Franciscans. The provisions show the striving to maintain a balance between the already proven solutions of ordering community life and the necessary direction of changes imposed by Tridentinum. The guiding principle of the abbey's operation was to submit to the "Rule of St. Klary" and provincial law. One of the most important issues regulated in the modern constitution of the abbey, correlated with the Council's legislation, was the strengthening of the active and passive enclosure of the nuns. In the same sort of reforms it was established a return to the idea of poverty, indicated by St. Clare in her „Forma vitae”. This turn to the rejection of individual property has taken place, as in most renewed women's communities, in accordance with the direction set by the Tridentinum legislators. The main principle set in accordance with the will of St. Clare, and at the same time implementing the Council's assumptions, was community life, understood most of all as the preservation of the unity and mutual responsibility of the nuns for the monastery. It is noticed quite simple hierachy of conventual duties, and we should stress that the abbes wasn`t ever forced to give up her office. The modern program of novices' formation was aimed to create their religiuos according to the clarian spirit. It was the proper preparation for the adoption of the conventual way of life, including the implementation of the principle of a choir prayer spread during the whole day. The Tridental Acts directed to the Poor Clares in Wrocław in 1677 perpetuated the monastic way of celebrating liturgy. The medieval tradition of the abbey was followed against the will of St. Clare and the nuns were allowed to care singing chants and using organ accompaniment.

ELEMENTY DUCHOWOŚCI LITURGICZNEJ KLARYSEK GŁOGOWSKICH W OKRESIE ŚREDNIOWIECZA

Życie duchowe na Ziemi Wschowskiej i pograniczu wielkopolsko-śląskim, Wschowa-Leszno., 2017

The aim of the analysis was to obtain an image of the spirituality of the Poor Clares from the St... more The aim of the analysis was to obtain an image of the spirituality of the Poor Clares from the St. Cross monastery in Głogów, founded in 1307 by Prince Henry. The specificity of the period closed by the end of the fifteenth century and the nature of the preserved sources forced the author to identify the religiosity practiced in the abbey as a consequence of monastic and religious laws and forms of community prayer. This monastery, considered a representative of the knights' layer, belonged to medium-sized institutions both in terms of the number of nuns and salaries. His inner life was most probably organized by the rule issued in 1263 by the Pope Urban IV. By determining these facts it was possible to obtain the proper context of the source analysis of the liturgical monuments preserved from the former library of Poor Clares., These are antiphonaries IQ 216, derived from the turn of the 14th and 15th centuries, and IF 398, written down in the first half of the 15th century, that are currently stored in the University Library in Wroclaw The manuscripts were most probably created in the environment of Silesian Franciscan monks as a result of a certain normative state of the choir prayer of the nuns. Traces of the use of antiphonaries allowed, however, to accept some elements of spirituality as characteristic of the community of the Głogów Poor Clares. Among the features it should be mentioned the Christocentric nature of their inner life, in which the popularity of the Passion cult seems to be distinct. The Franciscan character is apperared by the Marian cult expressed in the expanded antiphons of the nun's choir prayers. The researcher concentrates also at the office of religious order patrons which was to form nuns according to the spirituality of St. Francis and St. Clare.

Geneza i przebieg reformy życia wewnętrznego w klasztorze klarysek wrocławskich w okresie 1609-1677 r.

Studia Franciszkańskie, 2017

In the beginning of the 17th century the situation of the St Clara abbey in Wrocław seemed very c... more In the beginning of the 17th century the situation of the St Clara abbey in Wrocław seemed very complicated. The nuns couldn't fulfil their principles because of absence of Franciscan order in Silesia. The cloister grappled also with the economical problems and some internal disobedience. Cristina Clinsky was the first abbess to initatite the reform process. In 1609 the abbess established relations with the Franciscan Czech province. As a result the Minorit monks of St Dorothy served the Clarisses by confessing and celebrating the liturgy. In 1628 the nuns accepted some kind of renewed monastic custom by taking grey veils. Following the reform of Urban VIII the abbesses Hedwig Gomolinksy and Catharina Streichin used to keep very close relationship with the Minorit province. They continually applied for spiritual service of Franciscans and benefited from the legal aid in reclaiming their rights to the parish church in Świdnica. In the second half of the 17th century the superior Maria Jacoba Haberin had rebuilt prestige of the community in church and state enviroment. She kept an intense correspondence with the province power and controled the discipline among nuns. By her death in 1677 the clarisses were ready to accept their own laws connected with the Trident reform.

DZIEJE PEWNEGO KONFLIKTU. KLARYSKI WROCŁAWSKIE W OBRONIE SWOJEJ TOŻSAMOŚCI RELIGIJNEJ NA PRZEŁOMIE EPOK

Conjux, mater. filia, soror propinqua, civis.... Kobieta na ziemi wschowskiej i pograniczu wielkpolsko-śląskim, red. M. Małkus, K. Szymańska, Wschowa-Leszno 2016

The Franciscans and the Poor Clares were brought into Wrocław between 1232 and 1257 by prince Hen... more The Franciscans and the Poor Clares were brought into Wrocław between 1232 and 1257 by prince Henryk Pobożny and his wife, Anna Przemyślidówna. Poor Clares continuously used to profit by steady contact with the Piast house. The nuns were descended mostly from gentry and were strictly attached to the elite culture. As to the St Clare`s foma vitae the Franciscans of St Jacob held numerous services in the nuns` convent.
The basement of growing conflict between both communities was layed during the 14th and the first half of 15th century when the Franciscan community initiated its closer cooperation with the town authority. As a result of this process the convent set up its reform to observe a simple life of Friars Minor. At the end of the 15th century the Franciscan authorities tried to force similar ideas in the female community of St. Clare in Wrocław but the sisters rejected to accept the changes. Especially they expressed their attachment to the traditional forms of Divine Office.
In 1507 the Minister Provincial Ludwik Hennig refused to make election of new abbess and give black veils to novices. As a result the nuns elected the duchess Małgorzata von Tost by themselves and begun searching for support among the Piast princes. The most scandalous events took place in February 1515 when the Franciscans broke into the cloister of St Clare and forced the change of the abbess. Thanks to diplomatic efforts and consequent posture of the nuns the conflict was very soon extinguished and the Poor Clares could enjoy their previous privilegies. Although the trials to convert the structure of the traditional community of Poor Clares in Wrocław showed very distinct changes of religious mentality of Silesian society it was too early to step forward into a strict reform.

Wokół problemów fundacji i niepowodzenia w rozwoju benedyktyńskiego klasztoru w Krzeszowie

Perspectiva, 2017

After several dozen years of Benedictine absence, they were brought to Silesia by Henry the Pious... more After several dozen years of Benedictine absence, they were brought to Silesia by Henry the Pious, who in the near unknown period tried to fund a new monastic center. After the death of the duke, the fundation of black monks was accomplished in Krzeszow by the widow, princess Anna, with the consent of her son Boleslaw. In this way, she fulfilled the task of introducing the young successor who first appeared in politics in 1239. The assignment made in 1242 by Anna and her son predicted the need to expand the monastery area by the monks brought from Opatowice in the Czech Kingdom. This act was meant to strengthen the authority of Duke Boleslaw in the church environment with the manifestation of his program of power. In addition it was a stepping stone to the continuation of his father's relationship with the Czech king. As a result of the lack of location privileges and no interest of Prince Duke of Legnica the acts made in 1254 and 1256 did not allow for the development of the monastery which ultimately determined his retirement of Silesia in 1289.

Od benedyktynów do norbertanów. Dzieje opactwa na Ołbinie do połowy XIII wieku

Wrocław-Pawłowice. Historia-Miejsce-Człowiek, red. M. Oziembłowski, Wrocław 2015

Polska książka w ręku cysterek trzebnickich.doc

Polska książka w ręku cysterek trzebnickich.

Klasztory magdalenek i ich miejsce w miastach Śląska.doc

The article represents the result of exploring sources connected with three cloisters founded by ... more The article represents the result of exploring sources connected with three cloisters founded by Piast princes in Nowogrodziec, Szprotawa and Lubań between the half of the 13th century and 1320. The convents used the St. Augustine rule and statutes that permitted organising a network of churches. The communities of magdalenes accepted candidates deriving both from knighthood and citizens of Silesian and Lusitian towns. The given factors influenced builiding the constant relationship with the society during the whole Middle Ages period. The nuns provided wide patronage over pastoral office in their churches that were used as parochial shrines. In return the citizens supported founds of altars and the nobles used to transfer huge legacies for the nuns. They initiated activity of few pious and charitative confraternities that gathered members of local families. The cooperation between Silesian magdalenes and the society became closer in the result of creating new style of city government from the end of 13th and during 14th century.

Odnowa życia wewnętrznego w klasztorze klarysek.doc

This article treats of spirituality changes in the Franciscan nuns` convent in Wrocław in the 16t... more This article treats of spirituality changes in the Franciscan nuns` convent in Wrocław in the 16th century. They are shown as symptoms of the inner life renewal in this community before the synod in Trydent. While most of other Silesian cloisters survived specific problems connected with the protestant religion`s influence Franciscan nuns in Wrocław aimed to confirm their catholic character. They profited of best educated priests` help this time. We know two of them: Sebastian Sleupnerus, that was a cathedral preacher and had some sermons during diocesan synod, and Adam Hessel, also connected with cathedral clerks. Both of them took part in preparing the manuscript prayer book signed IO 38 derived from the period before 1576. In the convent library there was also two other prayer books: IO 33, IO 37. The author of them was a member of this community Anna Fribelin in the second half of the 16th century.
The analysis of these manuscripts shows the most significant features of Franciscan nuns` spirituality in this period. They praised all Persons of the Holy Trinity. Most of all Jesus Christ was in the center of their religious life. The nuns prayed to Him believing He was the Best Doctor of a soul, the Highest Judge and the King of Heaven. As He had got a prize from God for His sacrifice Jesus could take the best care of human soul and body. Christ seemed very near and close to the nuns so Anna Fribelin used in her prayers many intimate words and full of love sentences. She showed much compassion for the suffering Salvator which is visible especially in the meditations for the Lent. The Franciscan nun called Him: her Best Master and Beloved , the Sweetest, the Mildest, Full of Charity and Love. We can recognize characteristic features of Passion spirituality existing particular in women convents in this period. The Franciscan nuns in Wrocław used to admire the Eucharist as well. We can notice that many features of this cult had not changed since the 15th century: the nuns didn`t receive the Eucharist more often than several times a year and still they prefered medieval forms of praising Christ`s Body. Although there is put down a very interesting meditation connected with preparation for getting communion in IO 38 manuscript. Beside those elements the cult of God`s Mother took a special part in religious life of the Wrocław Franciscan cloister. The nuns used to search a special care at Her. They named Her: The Queen of Heaven, the Empress of the World, but most of all She was the Mother of Charity and Love. They believed Maria could give a strong help during a death hour and She used to listen to every prayer. This way the women tried to appease their existential fears. That is also a very typical feature of before-synodical spirituality in most communities. Maria is shown as taking part in the Passion`s sacrifice of Her Son. In Anna Fribelin`s prayer book we can see Maria standing under the Cross and afterwords consoling the Apostles and Maria Magdalena. The Franciscan nuns believed the Mother of God could lead them through the difficulties of the Christ`s Passion and show a true way to heaven.
In the given prayer books it is also signed the cult of angels and the cult of saints. Among them Maria Magdalena seemed the most important. We can notice new elements in this cult because she is shown as suffering under the Cross and yearning for Jesus after His death. The nuns should have followed this saint woman in love and faithfulness, she was close and to their needs and weakness. Beside Maria Magdalena there were praised such medieval saints as: Clara, Hedwig and Elizabeth. This time we can notice some trials to renew the cult of princess Anna, the founder of Wrocław cloister.
All of those elements of nuns spirituality convince that in the second half of 16th century the community tried to stay catholic. For this purpose the Franciscan nuns started to renew their religious life with a help of the best diocesan priests this time. On the ground of the given prayer books it is impossible to say much more about time and other forms of religious cult. But we can surely confirm that the contents of the meditations stayed very reach and interesting. Some of their elements were still medieval, others became modern.

MARYJA W DUCHOWOŚCI ŚLĄSKICH KLARYSEK I BENEDYKTYNEK W OKRESIE ŚREDNIOWIECZA

The Cult of Maria Virgin and Mother of God was very popular among Middle Ages nun communities. It... more The Cult of Maria Virgin and Mother of God was very popular among Middle Ages nun communities. It is signed in medieval sources gathered by benedectine and franciscan nuns in Silesia in 14th and 15th century. The autor had explored three of all remained prayer books that belonged to Wrocław and Leginca convents and now are kept in the University Library in Wrocław. There are found many prayers to Maria, most of them probably were intended for recitation. The Mother of Christus is given a few desigantions: Mother and Virgin, Most Beloved Mother, Mother of Mercy. Some of them written particulary in the franciscan code derive from the Old Testament. They are connected with the visiones of Jesus` Conception and Birth. There are also a few descriptions of Maria`s Coronation. All fragments of the sources show a special nuns` attitude to Maria. She seemed very close to their soul and body needs. Franciscan and benedicitine nuns used to call Her in every importatnt moments of life, especially before communion and death. The women felt very weak and sinful so they strongly believed that Maria was able to beg Her Son for forgiveness and She could even purify a nun`s soul herself. She was always ready to give Her hope and joy. She showed herself as a way to God and some kind of strong shield against the devil. Some prayers could have encouraged the nuns to follow the Mother of God in Her virtues: particulary mildness and obedience.
The fragments of medieval benedictine and franciscan prayer books are very typical of their time and kind. It is easily perceived that some of them remain some elements of cistercian spirituality. Although it is difficult to confirm if the prayers fulfiled other nuns` needs, it is sure they played a very special part in their religious life.

Fundacja klasztoru klarysek wrocławskich.pdf

Kultura religijna mniszek śląskich_ ZAKOŃCZENIE.pdf