Pre-lenten images of deterrence and consolation : the imagery of the ephemeral decorations on the occasion of the forty hours' devotion in selected Moravian and Silesian Jesuit Colleges (1640-1697)

This article brings to light several instances of verbatim textual dependence between the philosophical courses taught at the Kyiv-Mohyla Academy (KMA) in the 17th and 18th centuries, and those taught at Jesuit educational institutions of the Polish-Lithuanian Commonwealth. The first case involves the textual dependence between Ilarion Yaroshevytskyi’s course (1702/1703 academic year) and two courses preserved in manuscripts in the Institute of Manuscripts of the Vernadsky National Library of Ukraine (IM VNLU), Funds 305, no 150 and Funds 305, no 151. The article attributes the manuscripts as follows: the first is a course taught by Paweł Zawilski at the Przemyśl Jesuit College during the 1688/1689–1689/1690 academic years, and the second was taught by Jerzy Gengell at the Jarosław Jesuit College during the 1690/1691–1691/1692 and 1692/1693 academic years. Yaroshevytskyi primarily uses Zawilski’s course but also incorporates passages from Gengell’s course, making few changes to either text. The article presumes that Yaroshevytskyi used the courses of Zawilski and Gengell because he had studied with the Jesuits and attended those courses himself. The second case involves the use of the text of the manuscript IM VNLU, Fond 306, no 90 by Mohylian Platon Malynovskyi during the 1721/1722–1722/1723 academic year. Through secondary attributes, it was established that this is the philosophical course taught by Franciszek Poniński in Poznań in the 1687/1688–1688/1689 academic years. The Mohylian professor uses this manuscript partially, often restructing it with his own corrections. Moreover, in some cases, it is evident that he employed additional sources. One of these sources was identified as the philosophical course taught by Stefan Yavorskyi at the Kyiv-Mohyla Academy in the 1692/1693–1693/1694 academic years. The third case involves the almost complete textual similarity between the philosophical course taught by Yosyf Volchanskyi at KMA during the 1717/1718–1718/1719 academic years (preserved in manuscripts IM VNLU, Fonds 306, no 108 and Fonds 301п, no 44), and the manuscript IM VNLU, Fonds 306, no 109. The title pages of the latter states that it was taught at the Lutsk Jesuit College during the 1717/1718–1718/1719 academic years. Following a detailed examination, it emerged that the manuscript was, in fact, a forgery of Volchanskyi’s philosophical course, made to appear as if it were from the Lutsk Jesuit College. The manuscript was altered by the same hand that wrote the main text. It is thought that the Mohylian student who studied philosophy with Volchanskyi decided to forge his manuscript in order to continue his studies with the Jesuits. Additionally, the article discusses the phenomenon of textual borrowing by Mohylian philosophy teachers and suggests methodological approaches to interpreting and evaluating this practice.

The article aims at presenting the topic of Vilnius University in different ideologically and politically conditioned models of historical memory of the 19th and 20th centuries. The analysis is based on Jorn Rüsen's theory of historical culture. The article focuses on the representational forms of Vilnius University of the past times, such as anniversaries (1828, 1929, 1979, 2004), monuments, commemoration galleries, naming of the courtyards and halls of the University, commemorating both the said anniversaries and marking other occasions, as sources of historical memory. During different periods of development - be it the Russian period (1795-1832), the Polish period (1919-1939), the Lithuanian period (1939-1940, 1941-1943) or the Soviet period (1940-1941, 1944-1990) - Vilnius University became the arena for the dominance of nationalistic, authoritarian, and totalitarian ideologies. Hence it is worthwhile to adjust the historiographic images that fail to deliberate the significance of these factors to the historical memories, fail to embrace the conflicts of the memories, and portray the past of Vilnius University merely from a perspective of a single nationalistic historical consciousness. On the other hand, the different developmental periods witnessed not the "pure" nationalistic models of historical memory - such as the "Polish", "Russian", "Lithuanian", as well as the communist model - but rather a compromise of different models. The shifts in the historiography at the juncture of the 20th and 21st centuries enable us to perceive the Great Duchy of Lithuania as a country of East Central Europe, bound to make a leap towards Europeanization. The price of Europeanization for Lithuania was the polonisation of its culture. This interpretation is contrary to the traditional Lithuanian model of historical memory; it sheds a different light on the Lithuanian Poles and phenomena of Polish culture (including Vilnius University), interpreting them as part of the self-identity of Lithuanian culture. Yet again, changes in historiography make it possible for us to start perceiving and interpreting Vilnius University within the context of the universities of East Central Europe and Jesuit universities. In the 16th-18th centuries, Vilnius University was the most eastward-forwarded outpost in the network of eastern universities, having no counterparts in terms of the area of its impact. Such an understanding and interpretation of the old Jesuit university adjusts the Russian (and partially the Lithuanian) model of historical memory, shaped since the epoch of Enlightenment. The above said enables drawing closer different models of historical memory - be they secular and confessional, Lithuanian and Polish - and creates the prerequisites for a multiperspective historical consciousness and historical memory.

The article is devoted to the consideration of the neostoicism of Justus Lipsius (1547–1606) in order to show that there is a set of reasons for the renovation and institutionalization of any philosophical school: the historical context, education, community, personality and biography of its leader. As for Justus Lipsius, a philologist and publisher of ancient texts (Tacitus, Seneca), the following factors influenced. Since Lipsius lived in turbulent times (the 16th century was marked by the Reformation and religious wars), he could not help but pay attention to Stoic philosophy, designed to give peace of mind in an unsettled world. Lipsius received an excellent education at a Jesuit college and at two universities – Cologne and Louvain. He was instilled in a love of ancient literature during his education, which predetermined his work. He was an outstanding person by nature and was formed in the university environment and in the intellectual circles of his time. He was, for instance, a member of the Familists, whose founder taught, among other things, the permissibility of changing denominations. Lipsius’s interpretation of the Stoic doctrine suggests that the Stoics came closest to Christianity, unlike other ancient philosophers. All these factors determined the revival of Stoicism in the 16th century.

A significant motif in Les Trois Mousquetaires is the presentation of the four heroes' dif fering natures through their differing relationships with the Latin language. The sep arate academic pedigrees thus suggested for the three actual musketeers, Porthos, Athos and Aramis, each represent one of the major educational models of early 17th century France: the courtly academy, private tuition and the Jesuit college. In the case of the up-and-coming d'Artagnan, by contrast, Dumas proffers less a type of 17th cen tury education than an updating of the social values of that period to coincide with those of his own time. The successes of this musketeer-in-training hold out the prom ise that talent, work and virtuous effort will be rewarded through upward mobility. The fact that the author has chosen to transmit this hopeful message partially through the vehicle of Latinlessness speaks volumes, both about the place of Latin in the cur riculum over the centuries and about the role of Latin as socioeducational marker.

The philosophy of education of the first Jesuits—as delineated in the Ratio studiorum (1599) and embodied in the colleges’ practices—has become one of the preferred topics among historians of sixteenth-century education and philosophy. This paper seeks to present a heretofore rather neglected aspect of Jesuit education theory: the treatment of the body in the network of colleges during the first fifty years of the Society of Jesus. Among the key features of this treatment one finds leisure and rest, which Jesuits conceived as a means of measuring and punctuating the school timetable. While most medieval colleges did not usually leave much free time to their students, the Jesuits viewed leisure and rest as crucial for fostering spiritual and intellectual activities. Leisure and rest, however, ought not be understood as a cessation of action. This paper shows that the educational practices addressed to the body in the Jesuit colleges (such as the alternation of exercise and rest, the alternation of waking and sleep, the relationship between hygiene and the care of the body, and physical education) were deeply rooted in the Ignatian culture of the Spiritual Exercises. This experience stands out as one of most ingenious attempts to transform religious mystical practices from the medieval tradition in a manner that would make them resonate with the early modern way of life.

Louis Trenard : A jesuit guide to good manners. Among the " classical " works used in the Jesuit college at Lille and preserved in the Society's archives, are the Dialogues familiers by A. Van Torre (1675). This code of manners, in use until the 19th Century, recounts the child's day, describes his conduct in class, his duties towards his parents, fellow-pupils, teachers and God. It shows the pious humanism which values discipline, rhetoric and psychological understanding.

The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 57 (2009), issue 2.
 The Sodality of Our Lady is a Catholic religious association for young people founded in the Jesuit College in Rome in 1563 by Fr Jan Leunis. The most gifted and devout boys joined the Sodality in order to spread the cult of the Mother of God. Popes provided care for the vibrantly developing movement because of the great influence Sodalities of Our Lady had on the religious formation of young people. Jesuits established Marian congregations of students attending colleges in all Catholic countries, forming an international elite organization of lay Catholics. Sodalities thrived and they spread to all social estates in the 17th and the first half of the 18th century. Not only did school students belong to it, but also popes, kings, the gentry, clergy, townsfolk, craftsmen, military men and servants. The chief objective of the Sodality was to live by the motto “Per Mariam ad Jesum.” The development of the Sodality was halted by the dissolution of the Jesuit Order. In the middle of the 19th century the pronouncement of the dogma of the Immaculate Conception of the Holy Virgin, made by Pope Pious IX, opened a new era of the cult and a new period in the history of the Sodality.
 In Poland, the first Marian congregation of school students was established in Braniewo in 1571. At the end of the 18th century, before the dissolution of the Jesuit Order, in Poland there were 66 colleges, seminaries and monastery schools, and there was always at least one congregation affiliated to each of the schools. At the end of the 19th century, school sodalities were revived in Galicia, i.e. in Tarnopol, Chyrów, Tarnów, and in a girls’ secondary school run by the Ursulines in Kraków. A dynamic development of Marian congregations of school students started after Poland regained independence in 1918. The centre of the sodalitarian movement for all the estates was Kraków. The movement gained solid foundations in the two powerful sodality unions of both secondary school boys and girls. Father Józef Winkowski established a sodality for boys, and Fr Józef Chrząszcz one for girls. Sodalities published their own magazines, organized conventions, pilgrimages to Jasna Góra (Częstochowa, Poland), and ran charity organizations. In the late 1930s, nearly seventeen thousand students of secondary schools throughout the country were members of school sodalities. At the dawn of the Second Polish Republic, the greatest number of school sodalities operated in Kraków. There were 11 boys’ sodalities in secondary state schools and one in a private school run by the Piarist Order, and 11 girls’ sodalities in state and private schools. The Sodality of Our Lady contributed to the religious revival in Poland. The development of this organization was halted by World War II. After the war, in the years 1945–1949, the operation of the Sodality of Our Lady was resumed in many centres. The liquidation of church organizations in 1949 stopped its work for good, and its members came to be persecuted by the Communist regime.

The article describes the history of the formation anddevelopment of the Uzhhorod National University library and acquaints uswith historical events that influenced the formation of book collections,which created the basis of the library funds. It is based on the works ofHungarian scientists: Anna Szarka, who investigated the history of the Uzhhorod Jesuit College library and the Mukachevo Greek CatholicDiocese library, and prof. Tamás Véghseő, who, as part of his research onthe history of the Greek Catholic Church, analyzes the library of BishopA. Bachynskyi. The article provides a chronological description ofhistorical facts and events that took place before the 20th century. Inaddition to the unique archival documents and letters cited in the article,the work of prof. Tamás Véghseő contains a list of books from theBachynskyi library registry started on June 16, 1790, which was notincluded in this article because of its large size.The history of the Uzhhorod National University library begins in thefirst half of the 17th century, and it was based on two main collections: thebook collections of the Jesuit College located in Uzhhorod from 1646 to1773 and the library of the Greek Catholic Diocese, which was located inMukachevo until 1780, and in Uzhhorod from 1780. After the end ofWorld War II, Uzhhorod became part of the USSR, and in 1949, by decreeof the Soviet government, the Greek Catholic Church was abolished. Thus,the former Bishop's Palace, together with a valuable collection of books,became the property of Uzhhorod University. Knowing the biography ofBishop A. Bachynskyi, his cultural and educational activities and passionfor history, linguistics and other sciences, it is not surprising that somebooks in his collection were so rare that no library in the former USSR hada single similar copy.This study contains a historical chronology of the two abovementionedcollections, which developed almost in parallel until 1775, thenmerged into one and were eventually inherited by the library of UzhhorodNational University.

Bishop Marcin Szyszkowski of Płock (1607-1616) founded the Jesuit College in his diocesan capital in 1611, later approved by the Sejm of the Polish-Lithuanian Commonwealth in 1616. The founder granted the Jesuits the house previously occupied by the collegiate school of St. Michael’s. The arrival of the Jesuits and the establishment of the school were met with great approval from the local nobility. The activities of the College in the years 1611 -1773 contributed significantly to the elevation of education in Mazovia, particularly in Płock, during the early modern period as well as the improvement of life, especially in terms of religion and culture. Thanks to those who taught rhetoric “for the greater glory of God,” who died in the service to the infected, who wrote theatrical plays, preached fervent sermons, and led the Sodality, a solid foundation was laid for the construction of a society conscious of its roots and responsible for the welfare of the Commonwealth.

The works of the Jesuit Franciszek Kowalicki (1668–1730), comprising the collections: Katedra kaznodzieje niedzielnego (Sandomierz 1725), Kaznodzieja odświętny (Sandomierz 1721, 1725), Pustynia w raj delicyj duchownych zamieniona (Sandomierz 1732) and Socyjusz kaznodziei odświętnego (Sandomierz 1728) deserve presentation and characterisation. What draws particular attention in Kowalicki’s work, however, is the collection of sermons Post stary polski, published in 1718 at the Jesuit college in Sandomierz. The author of the present study has made two sermons from the Post stary polski the subject of his reflection. The aim was to characterise these works and to grasp their purpose, as well as the way they functioned within the literary tradition and to highlight their role in the intellectual culture of the epoch. The analysis focused on the Kazanie wieczorne na wtorek zapustny and the Kazanie wieczorne o koronie cierniowej, revealing Kowalicki’s literary strategy. The author of this article undertakes a reflection on the presence of conceptual treatments in the sermonic prose of Franciszek Kowalicki. The definition of concept in Baroque literature is taken after Maciej Kazimierz Sarbiewski, who in his treatise De acuto et arguto argued that three types of concepts can be distinguished in poetry. One of them is the concept understood as “empty” and “vacuous”, i.e. one that only on the surface resembles the point, but in fact is only its verbal layer. The analysis of the presence of conceptual measures in Franciszek Kowalicki’s prose has made it possible to formulate remarks of a synthesising nature. Post stary polski is above all an example of the wear and tear of certain forms of literary expression and a symptom of the aesthetic transformations taking place at the turn of the 17th and 18th centuries.

The article deals with the historical fate of Ukraine’s Orthodox Collegia against educational reforms which were developed and implemented in the Russian Empire in the second half of the 18th – early 19th centuries. Chernihiv, Kharkiv and Pereyaslav Collegia incurred on Ukrainian lands in the first third of the 18th century, represented the educational model, which had a genetic connection with the Jesuit colleges and could potentially get the status of universities. However, in the course of the reform of religious schools in 1808 Orthodox Collegium were transformed into religious seminaries, that is, class-professional school of average level. However, there are reasons to believe that Orthodox Collegia, which represented the southeast motion vector of European University, prepared the ground for the perception of the idea of a classical university in the Eastern European space.

Since the 17th century, the Munich court hired high numbers of musicians for opera and oratorio performances, balls and other entertainments at court. Up to 48 singers and 67 instrumentalists reenforced the Hofkapelle – not occasionally, but regularly. The c. 350 musicians drawn out of the documents (1728-1777) came from musical establishments with a close connection to the court, but to a great extent from the Munich town musicians, the Munich churches and the Jesuit college. The documents not only give a glance on musical life in Munich and not only document the intense musical exchange between the court and the city, but also give an insight into the circumstances of production. Rehearsal and performance dates reflect the complexity and success of a work. In sum, the high numbers of performers, which make the chorus a real chorus as we understand it today and enlarge the orchestra considerably, show that the Electors at this time were more concerned about the sound of the performance than about adding splendour to courtly spectacles.

This article provides a brief historical overview of the Christian mission in Indonesia, which was started by the Roman Catholic Church in the 14th century, interrupted by the Protestants in the 17th century, and was resumed by the Catholics at the beginning of the 19th century. The author of the article confers a brief description of the historical events in Indonesia during these periods and dwells on the problems of mission and education in the country. The period when access to education, including pedagogical education, was available only to the Indonesian privileged, ended at the beginning of the 20th century with the start of the missionary activity of the Dutch Jesuit missionary, Franciscus Georgius Josephus van Lith. He established Catholic educational institutions, among them, in 1906, the Hollandsch Inlandsche Kweekschool, a system of teacher training schools to prepare indigenous Indonesian boys to become the new class of society — indigenous teachers. The school later developed into the first Jesuit college in Indonesia, Xaverius Muntilan College, which also became the first Catholic boarding school to offer secondary education to the indigenous people of Java and beyond. Xavier College subsequently influenced various areas of social life in Indonesia, preparing a cultural as well as political elite from the indigenous Indonesians who became partakers in the Catholic mission. The article discusses the history of the creation of this school, characterises the pedagogical views of Romo van Lit, his approaches to the organisation of pedagogical activity and teacher training. In conclusion, it is noted that Romo van Lit was able to create an unprecedented system of educational institutions in a foreign land, which, for more than a century of existence, has gained academic recognition, by reason of its unique professional training programs for Catholic school teachers, which include the traditional values of the Indonesian people. This historical feature of teacher training in Indonesia continues to the present time.

The article presents the writings of Jakub Susza (Jacob Susha, c. 1610– 1687), the Uniate bishop of Chełm 1652–1687. His most important works: the Latin biographies of Josaphat Kuntsevych (Cursus vitae et certamen martyrii b. Iosaphat Kuncevicii..., Rome 1665) and Meletius Smotrytsky (Saulus et Paulus Ruthenae Unionis sanguine beati Iosaphat transformatus sive Meletius Smotriscius..., Rome 1666) and the history of the revered icon of Our Lady of Chełm (Phoenix redivivus albo obraz starożytny chełmski Panny i Matki Przenajświętszej, Zamość 1646, Lvov 1653, Zamość 1694), all represent little-known literature written within the Uniate Church. Jakub Susza’s intellectual development, his education in Jesuit colleges in Braniewo, Pultusk and Olomouc, and the characteristic features of his works (the consistent use of Polish and Latin as literary languages, the use of western Latin and Polish literary models) contribute to his image as an example of latinisation and occidentalisation (which at that time meant polonisation) of higher Uniate clergy in the Commonwealth, though as a bishop he took care to preserve the religious identity of the Eastern church.

Entre los primeros documentos de las universidades jesuitas de mediados del siglo XVI (entre 1551 y 1586) -y la versión más consolidada y difundida de la Ratio de Acquaviva de 1599- se observan importantes diferencias, señaladas ya en su día por Gabriel Codina y por Miquel Batllori. Es así que este artículo, a partir del estado de la cuestión y de investigaciones anteriores del autor, pretende poner de relieve el núcleo original de la “invención” renacentista de los primeros colegios y universidades jesuitas. La metodología propuesta por Luce Giard que considera la complejidad reticular de un colegio y universidad jesuita como lugares de producción y de difusión el saber, y no solo ni principalmente como centros de transmisión (educativa), permite una aproximación ante los logros culturales de una modernidad iniciada en el siglo XVI, inspirada en un permanente diálogo entre los saberes y las creencias. El artículo tiende a presentar este modelo como uno de los logros destacables de la primera modernidad europea configurada por los centros educativos jesuitas.