A Unique 14th Century Seal Matrix from Giebło, Zawiercie District

A unique lead seal-matrix with majuscule legend: LUCIANI PRESBITERI belonging to a priest was found by the Romanesque castle church in Giebło. The name of its owner is mentioned in written sources from the years 1325–1327 as plebanus ecclesie de Kebel. As PRESBITER he probably didn’t enjoy all privileges that the collator usually bestows on a parish priest on his property. Possibly for that reason he had his matrix made in an easy-to-process material, infrequently used for such objects in this part of Europe. The use of this raw material suggests someone who tried avoid the high costs of making the item. Special attention is merited by the composition of a fleur-de-lis crowned with the cross engraved on the seal face that resembles a heraldic device. The repetition of a schematic lily flower on the reverse of the matrix shows the special importance of this sign (identified in medieval time with the Blessed Virgin Mary); this symbol was treated in this way by, for example, Cistercians. By presenting his name in the company of these symbols, Lucianus gave his seal strength and credibility.

Parafia w Krasiczynie jako ośrodek wsparcia dla opozycji demokratycznej i niezależnego ruchu chłopskiego oraz centrum pomocy społecznej w okresie stanu wojennego i po nim

[The Parish in Krasiczyn as a centre of support of democratic opposition and independent peasant movement and a centre of social assistance during martial law in Poland and thereafter] The aim of another publication in “Rocznik Przemyski”, which falls under the project of “oral history”, is to preserve for posterity significant events in the Przemyśl region which took place not so long ago, whose participants are still alive and have agreed to bear first-hand testimonies. This paper focuses on the role of the Roman Catholic St. Martin parish church in Krasiczyn during a crucial period in our history, i.e. the birth of democratic opposition based on the “Solidarity” movement and then public resistance after martial law had been introduced in Poland. The article consists of five parts: introduction, presentation of Rev. Stanisław Bartmiński, calendar of events between 1970 and 2008, accounts by people who in the 1970s and later, particularly during the martial law, had contact with the Krasiczyn parish, and short biographies of the interlocutors and people mentioned in the interviews. The publication is complete with the afterword of the then parish priest, Rev. Stanisław Bartmiński. The collected testimonies show the social, cultural and charity-oriented role of the Krasiczyn church rectory and its head priest, in particular Krasiczyn as the place of meetings of peasant activists who laid the foundations of independent organizations of individual farmers, as a relief centre for democratic opposition activists and later a regional relief center for the people oppressed for their Solidarity activity. Part of the material also concerns organizing in the early 1990s camps for children of Polish origin from Ukraine as well as Ukrainian children harmed during the Chernobyl catastrophe.

Karintia legkisebb plébánosa

This paper aims to represent the life and the historical works of Jakob Unrest, a priest and chronicler who lived in the late 15th century in Carinthia. His life is often depicted in the Hungarian historiography with a controversial topos: the parish priest who lived isolated from the world, yet he was able to write historical works based on wide range of sources. The paper tries to confront this image with the works of the German historiography which are mostly less known and cited in Hungary.

April 27, 2005—Holding On

The main subject of this dialogue is facing, accepting, and yielding to death. Nell is managing physical decline and finding meaning in mortal time, recurrent themes in our conversations. She succinctly describes her plan for making sense of death, but she recognizes that her self-prescription is not easy to fulfill. Facing death requires detaching from activities that give meaning and link Nell to the broader world. On most days, she lacks the energy to engage the outside world; she is housebound. In his autobiography, Dr. Paul Kalanithi presents an example of yielding as he describes his slow decline due to lung cancer. Nell is facing death directly like Dr. Kalanithi, with grace, until the very end, literally editing from her deathbed. Nell addresses a central question throughout these dialogues: What makes life worth living when death is imminent? We discuss security objects and Nell tells me about parish priest Fr. Jay, who gives her a ceramic angel when he administers the Sacrament of Anointing of the Sick. She finds comfort in consoling iconography and holding on to her rosary, a crucifix, angels, and the Buddha.

Joseph Armitage Robinson, Glastonbury and Historical Remembrance

This article discusses the relationship of history, theology and mythmaking with reference to the myths of Glastonbury. These related to the legends associated with Joseph of Arimathea’ purported visit to England, the burial place of King Arthur, as well as the quest for the Holy Grail. It draws on the work of Joseph Armitage Robinson (1858–1933), one of the most important Biblical and patristic scholars of his generation who, after becoming Dean of Westminster and later Dean of Wells Cathedral in Somerset, and close to Glastonbury, became a distinguished medievalist. After assessing the development of the Glastonbury legends and the use of early British history made in the earlier Anglican tradition, particularly in the work of Archbishop Matthew Parker (1504–1575), it goes on to discuss their revival in the nineteenth and early twentieth centuries especially under the local parish priest Lionel Smithett Lewis (1867–1953). It concludes by showing that while there might be no historical substance in the myths, that there is nevertheless an important history to devotion and piety which is as equally open to theological and historical investigation as the events of history.

Days of Sorrow

This chapter focuses on the period of the Revolutionary “Terror,” commonly dated from September 1793 through July 1794. Unfortunately, we know far less about Colson’s views during this period because of the repression and arrests of “suspects” throughout Paris and Colson’s caution in conveying any news of events to Lemaigre. What is clear, however, is that he encountered several developments that brought him considerable personal unhappiness. First, was the souring of relations with his longtime employer, the Longaunay family, and his effective replacement as chief confidant by the marquis’s valet de chambre, Monsieur Drot. Second, was the breakdown, for reasons that are not entirely clear, of his friendship with Roch Lemaigre. Third was the so-called movement of “dechristianization” that saw the arrest of his parish priest, the closing of his church, and the attempt to replace Christianity with various Revolutionary religions. As he lay dying in 1797, his parish church of Saint-Jacques-de-la-Boucherie had been sold and was being dismantled for scrap limestone.

“HISTORIE DIPINTE” E “IMMAGINI PARLATE” SAN CARLO BORROMEO NEGLI AFFRESCHI DI BIASCA

The ancient church of Saint Peter in Biasca, in Canton of Ticino, preserves a pictorial cycle on the Life of St. Charles Borromeo, commissioned in 1620 by the parish priest Giovanni Basso to the painter Alessandro Gorla from Bellinzona. The twelve panels, complete with captions, which depict in an ideal order and with a lively language some episodes in the life of the Saint, can be considered an unicum, a direct reference to the presence of St. Charles in the Three Ambrosian Valleys, and a testimony of his reforming pastoral action, implemented according to the resolutions of the Council of Trent also thanks to the charismatic figure of Basso.

A „Katolikus Akció” néven társult szervezkedés Marosvásárhelyen és Ágotha Endre papi életútja

With the available archival resources and through exploring the life, work and political actions of Endre Ágotha, the dean and parish priest of Nyárádselye I trace the unfolding and failing of the schismatic catholic peace movement legitimated in Marosvásárhely in the period 1950-1956. The state backed “Catholic Action” did not succeed in severing the Catholic Church in Romania from Rome by settling the “pending cases” between the church and the state and only a small portion of the clergy joined the movement, yet it has made significant moral damages by dividing the believers and the clergy. The Holy See condemned the movement and it’s key figure Endre Ágotha has brought upon himself the harshest punishment of the Catholic Church: excommunicates vitandus. He received absolution only on his deathbed.

When Supper was Ended

This short story engages with the urgency around violence against women. It tells the story of Enita, a 14-year-old girl who finds herself in a web of sexual and physical abuses in places where she should gain protection. She is raped by her Parish priest, Fr Xavier, who her mother had willingly allowed her to go help with settling into his new rectory. Her boyfriend's brother, Siomanu, caught Fr Xavier raping her. Siomanu would rape her too in exchange for keeping Fr Xavier's rape as a secret.