Metropolitan Archbishop Research Articles

The 1908 earthquake of Messina: An accounting perspective on the city's reconstruction between faith and Fascism

This article focuses on the 1923–1937 period when the rise of Benito Mussolini's Fascist regime drove public works programmes. The 1908 earthquake almost destroyed Messina and, in the Fascist period Angelo Paino, the new Metropolitan Archbishop of Messina, fostered the reconstruction of the ecclesiastical heritage of the city and surrounding villages. Primary and secondary sources were collected and analysed to investigate the role of accounting and calculation practices in interpreting the urban reconstruction programme that the Fascist government actively supported. This research contributes to accounting history research adding the new reading of accounting, disasters and urban reconstruction, and highlighting the relations between the Fascist regime and the Catholic Church within an urban reconstruction programme following one of history's major catastrophes. We obtained several findings, including an interpretation of the Fascist regime's reconstruction of the city's churches and key public buildings as an instrument of consensus among the Catholic electorate.

The concept of sobornost’ and the problem of church authority in Russian theology late 19th — early 20th centuries

This article is devoted to the problematization of the idea of сhurch authority in Russian theology at the turn of the epochs, which is considered on the basis of the emergence and development of the concept of sobornost’. The reconstruction of the polemical context of A. Khomyakov allows the interpretation of the texts of which the concept of sobornost’ is included in theological thought. It also makes it possible to connect the problem of the authority of hierarchy with the idea of sobornost’ of the Church. In addition to the “Khomyakovsky” context, the author refers to three other authors, considered in chronological order. First, this concerns a collection of articles by Fr. A. Ivantsov-Platonov, in which he interprets the idea of sobornost’ designating it as an ideal characteristic of church structure. Here sobornost’ is associated with conciliar rule, which was not directly suggested by Khomyakov’s concept, and becomes a marker of (un)canonicity. Secondly, the author turns to the spiritual-academic theology at the beginning of the century, in which “sobornost’” is developed at two levels — institutional and mystical. This attempt receives the greatest meaningful development in the texts of Metropolitan Archbishop Antony (Khrapovitsky), who substantiates the authority of the hierarchy through the development of “personalistic” sobornost’ and the idea of the pastoral “compassionate love” for parishioners. Thirdly, the author considers the documents of the 1917–1918 Local Council in the focus of the connection between sobornost’ and church authority. It is concluded that the inclusion of the idea of sobornost’ into the context of academic theology leads to the formulation of the idea of the hierarchy’s authority, which was expressed in the construction of a new image of patriarchal ministry at the Council.

Kardynał Stefan Wyszyński – Prymas Tysiąclecia

An article that briefly presents the profile and the most important achievements of Cardinal Stefan Wyszyński, the Primate of the Millennium, is divided into three parts. The first part shows the childhood of Zuzela (1901–1910) and Andrzejewo (1910–1912) and of youth in Warsaw (1912–1915) and Łomża (1915–1917). The spiritual atmosphere of the family home, from which he derived Christian values and deep piety, played a huge role in shaping the boy’s conscience and attitude. The second part presents the priest’s path (1924–1946), leading to the dignity of the bishop of Lublin (1946–1948), and then the metropolitan archbishop of Gniezno and Warsaw(1948–1981). It coincided with the difficult 1920s and 1930s, as well as the Second World War and the post-war period. Most of that time was marked by struggles with two totalitarianisms: brown, i.e. national-socialist, and red, i.e. international-socialist (communist). The third part discusses the most important aspects of these efforts and achievements, which made Cardinal Stefan Wyszyński the spiritual father of the Polish nation and was described by John Paul II as the Primate of the Millennium. He saved the faith and the Church in Poland from atheism and godlessness, and by carrying it through the dark time of communist repression he helped Poland and Polesto preserve and develop their national identity. The article justifies and illustrates the words of John Paul II addressed to Cardinal Stefan Wyszyński on October 23, 1978, a week after the conclave: “Venerable and Beloved Primate Fathers! Let me just saywhat I think. There would not be in the See of Peter this Polish Pope, who today full of fear of God, but also full of trust, begins a new pontificate, if it were not for your faith, which does not retreat from imprisonment and suffering, your heroic hope, and yourentrustment entirely to the Mother of the Church, if Jasna Góra and the whole period of the history of the Church in our homeland, which are related to your episcopal and primate ministry, was not there."

The Archbishop of Białystok Romuald Jałbrzykowski and His Curia’s Efforts to Release Priests Arrested in the USSR After the Second World War

After World War II had ended, the Soviet authorities expelled the Metropolitan Archbishop of Vilnius Romuald Jałbrzykowski from Vilnius. He ended up in Białystok, where he established the structures of the local Church known today as the Archdiocese of Białystok. Persecuted and imprisoned by the NKVD, Archbishop Romuald Jałbrzykowski did not forget the priests of the Archdiocese of Vilnius, who were detained, imprisoned, and/or sent to labor camps in the summer of 1945. He made efforts to work with the Polish People’s Republic to release those who were being detained. The leaders of the Communist Party in Poland considered the archbishop an enemy of the socialist regime that prevailed in Poland after World War II had ended.

Troska o katechezę pierwszego metropolity szczecińsko-kamieńskiego abp. Mariana Przykuckiego

Troska o katechezę pierwszego metropolity szczecińsko-kamieńskiego abp. Mariana Przykuckiego

Relacje pomiędzy metropolitą Andrzejem Szeptyckim a ukraińską inteligencją

The Metropolitan Archbishop Andrey Sheptytsky was the head of the Greek Catholic Church in Eastern Małopolska in 1901-1946. When he assumed the duties of a bishop, he realised that work with the intelligentsia would be more difficult than with other people. However, he still wished to be their spiritual leader in their Christian life. He never wanted to set the clergy against the intelligentsia; he did not believe they were in opposite camps. He summoned those who declared they affiliation with the Greek Catholic Church to manifest it in their everyday living. Moreover, he opposed those who demanded that the Greek Catholics join the Orthodox Church for the sake of national unity of the Ukrainians.Many people representing the world of culture and science considered him as the most important defender of the Ukrainian nation’s rights.

Dom Vicente Scherer e a Conferência de Medellín

O artigo recolhe e apresenta textos da “Voz do Pastor”, de Dom Vicente Scherer, que foram publicados em rádio e jornais de Porto Alegre com o objetivo de dar a conhecer a participação do arcebispo metropolitano de Porto Alegre na II Conferência de Medellín em 1968. Nas diversas alocuções, o futuro Cardeal conduz a uma interpretação centrada nos aspectos mais originais de Medellín, aomesmo tempo sublinhando sua novidade e cuidando dos riscos de interpretações inadequadas dos documentos. Isso leva o arcebispo a discernir, estimular à ação eficaz, sem radicalismo de ideologias, sobretudo em relação à busca de transformações sociais com o uso de violência.

“O estremecer de uma súbita esperança”: os camponeses da Cotinguiba e a negociação pela terra no tempo de Dom Luciano Duarte

The late 60s of the twentieth century, in Sergipe, was marked by the outbreak of a series of conflicts over land tenure and lack of work. In a period in which social movements were seen as subversive demonstrations, the struggle of the peasants of the region Cotinguiba was treated as a police matter, through repression and arrest of leaders. This article seeks to analyze the process of negotiation between the peasants of Sergipe Cotinguiba and the political and agrarian elites in the land reform process institution in the state under the mediation of the Roman Catholic Archdiocese of Aracaju. This negotiation resulted in the creation of the Promotion of Sergipe Field Man (PRHOCASE) and the formation of community farms under the supervision of the Metropolitan Archbishop of Aracaju, Dom Luciano Duarte. With this, it becomes possible to understand the actions of the clergy in the negotiation between peasants and landowners.

Cardinal Adam Kozłowiecki SJ (1911 - 2007) the first Metropolitan Archbishop of Lusaka

Cardinal Adam Kozłowiecki died in 2007 and was buried in Lusaka. He was a prominent figure in the history of the African Church, especially in Zambia. He lived to the age of 96, having spent more than 60 years working for the Jesuit missions in Northern Rhodesia, later Zambia.This paper will discuss the various stages of the cardinal’s life: his origins, childhood, early upbringing at home under the supervision of his parents. Then we will look at his education in the renowned schools of the Second Republic, his joining the Society of Jesus and his desire to become a Jesuit educator of youth; next, World War II, his arrest and five-year ordeal as a prisoner in German concentration camps; and after that, his trip to Africa where his work with the local people was apparently extremely difficult, but fruitful. We will then examine the gradual development of the mission and the formation of the church administration that took place in Zambia. All these efforts resulted in Kozłowiecki’s appointment as apostolic administrator and apostolic vicar. Later, the Holy See created a new metropolitan see in Lusaka and Adam Kozłowiecki was appointed the first metropolitan archbishop of that city. We will review his participation in the Second Vatican Council, his becoming the first president of the Episcopal Conference of Zambia, his activity as a member of the Congregation for the Evangelization of Peoples and as director of the Pontifical Mission Societies in Zambia. In 1998, he was the first Polish Jesuit to receive a cardinal's hat.In this paper we will focus on Cardinal Adam Kozłowiecki’s life, mostly on the unexpected turn of events which led him to Africa. The author will investigate and try to determine which of them were most significant in the life of the Cardinal and how they affected the growth of the Zambian Church and the missions run by the Jesuits in that part of Africa.

‘Neither Victim nor Executioner’: Essential Insights from Secularization Theory for the Revitalization of the Russian Orthodox Church in the Contemporary World

This essay explores two recent expressions of hostility towards secularization by Russian Orthodox officials (one from the Holy Synod of ROCOR and the other from Metropolitan Archbishop Hilarion Alfeyev), and evaluates the likely consequences of this hostility. Drawing from secularization theorists including Peter Berger, Jose Casanova, and Charles Taylor, as well as the thought of Albert Camus, this essay argues that the long-term health of the Russian Orthodox Church will benefit from embracing insights from secularization theorists rather than attempting to “desecularize” Russian society with state support.

Archbishop Marek Jędraszewski, Metropolitan Archbishop of Krakow and Great Chancellor of the Pontifical University of John Paul II in Krakow

Archbishop Marek Jędraszewski, Metropolitan Archbishop of Krakow and Great Chancellor of the Pontifical University of John Paul II in Krakow

The Third Order in the Underground: Lay Organizations of the Ukrainian Greek Catholic Church in Precarpathian Region in the 1970s-1980s

The paper highlights the role of communities of monks and nuns (the Third Orders) inthe structure and activity of the Ukrainian Greek Catholic Church (UGCC), which functionedunderground. It is emphasized that the historical roots of the Third Order are traced back to the13th century when spiritual life of specific lay communities was regulated by the Franciscan andthe Dominican Orders, and later, by the Carmelite Order. Between 1900 and 1930s lay communitiesof the UGCC became noticeably active. A characteristic example of their activity is the well knownRules for laypersons of the Basilian Order drawn by Metropolitan Archbishop Andrey Sheptytsky.In the 1970s (the Soviet time, when the UGCC worked underground), there appeared theRedemptorist and the Basilian Third Orders in Ivano-Frankivsk Oblast. Their members kept insafety different cult objects, held underground Divine Services, meetings, had spiritual practices,did catechesis, etc. On the whole, these lay communities had played an important role in theUGCC underground activity up till the late 1980s

Tridentine Motivations of Pope John XXIII before and during Vatican II

Angelo Roncalli believed in the Church’s potential, from Christ and the Holy Spirit, to become ever again rejuvenated. This came from his prolonged work editing the records of Metropolitan Archbishop Charles Borromeo’s 1575 visitation of his own diocese of Bergamo. The visitation applied Trent’s reform decrees and renewed a large diocese by imposing new standards of Catholic life. As Pope John XXIII, Roncalli wanted to promote such a Catholic rejuvenation through the Second Vatican Council, at which his objective of pastoral revitalization gradually took hold among the council members.

Profesor Adam Stalony Dobrzański – mistrz i nauczyciel Jerzego Nowosielskiego

When analyzing the history of Polish religious art of the XX century, we can affirm that the entire creative work of Adam Stalony-Dobrzanski, professor at Krakow Academy of Fine Arts, remains in the shadow of the artistic output of Prof. Jerzy Nowosielski, his student and follower. Jerzy Nowosielski had a noticeable impact on the interest in the problems of the sacred in modern painting. The follower of Prof. Adam Stalony-Dobrzanski was inspired by the art and the spirituality of Eastern Christianity. Prof. Jerzy Nowosielski filled some kind of a void in Polish religious art in the period of its evident crisis. Prof. Jerzy Nowosielski together with Prof. Adam Stalony-Dobrzanski created polychrome frescoes of numerous religious buildings. The styling and the artistic accomplishments of Prof. Adam Stalony-Dobrzanski are unknown for the wide audience which makes an evident gap in the history of Polish art. Polychrome frescoes and stained glass windows can be seen in interiors of Catholic, Orthodox, and Protestant temples. The creative work of the Krakow artist is an example of the great and highly authentic vision of the sacred, which was stronger than communist censorship. The concept of Adam Stalony-Dobrzanski’s art is not based on his theoretical conclusions but only on the analysis of correspondence of the artist with the then Metropolitan Archbishop of Krakow Karol Wojtyla - now St. Pope JohnPaul II. The topic of their letters was the issues of modern art and religious art, in particular the attempt to define a way in which art should be developed to meet the current needs of the Church. In contrast to the master, Prof. Adam Stalony-Dobrzanski, his follower Prof. Jerzy Nowosielski has left ample commentary on his artwork. Prof. Adam Stalony-Dobrzanski was rather a practitioner than a theoretician. Thus the fact of how great an impact he had on the character and the artwork of Jerzy Nowosielski is puzzling. In the first half of the 1950s, the “master-student” relationship existed between artists, at least in Grodek, Jelenia Gora, Dojlidy, Warsaw and Grabarka. The link between the two artists were the East, Orthodox Christianity, the icon and openness to its modern forms and its bold combination with the experience of religious art. As for Poland, the artwork of Prof. Adam Stalony-Dobrzanski and Prof. Jerzy Nowosielski are an integral part of the history of religious art of the 20th century as well as the art of stained glass. Its impact lies in the core of such great interest in the icon in Poland. The creative work of Prof. Adam Stalony-Dobrzanski has so far remained in the shadow of the works of Prof. Jerzy Nowosielski. The biography and the creative achievements of Prof. Adam Stalony-Dobrzanski merit detailed analysis and study. The question of its importance is raised in this article.

Letter by His Eminence, Kazimierz Cardinal Nycz, Metropolitan Archbishop of Warsaw

Letter by His Eminence, Kazimierz Cardinal Nycz, Metropolitan Archbishop of Warsaw

Un posibil mormânt al primului mitropolit al Ţării Româneşti - Iachint de Vicina (1359 - 1372)

A valuable Middle Age Romanian art monument, the recumbent effi gy has its provenance from the “Saint Nicholas” Princely Church of Curtea de Argeş. To date, several scientifi c papers inferred that the gravestone belonged to the tomb of Prince Radu I (ca 1377 - ca 1383) or maybe of Prince Dan the 2nd (1420 - 1421). The bas-relief is carved in chalk and has the dimension 149.5 cm / 73 cm /33.5 cm. Th e sculpture shows a lying deceased person, with his hands on his chest. His face is surrounded by long hair and beard. Th e stone is cracked and the lower part is missing. Damaged and worn away, the recumbent effi gy has lost the details that could have made its identifi cation easier. Th is paper presents arguments in favor of identifying the recumbent effi gy with the gravestone of the fi rst Metropolitan Archbishop of the Romanian County, Iachint of Vicina (1359-1372). Specifi c religious vestments such as surplice (with a short collar round the neck), epitrachelion, phelonion (with luxurious embroideries on the chest and shoulders, and its bottom edge held on the left forearm, in a common gesture of a priest during the religious service), kamelavkion (with a long veil reaching to the ankles), reassemble the formal vestments that the first Metropolitan Orthodox Archbishop of Romanian County would have been buried with, in accordance with the religious customs. The Metropolitan Archbishop holds the crosier under his right arm. In addition, his head, covered with a “kamelavkion”, lies down on a carved piece of stone. In this connection, a brick is set under the deceased person’s head according to the monk burial customs, to date. The damaged condition of the recumbent effi gy doesn’t allow the identifi cation of certain details of the religious vestments of a high rank archbishop. However, one can’t rule out the possibility that the burial ritual of a Metropolitan Archbishop of that time included only the vestments and ornaments present on the recumbent effi gy, or that the craftman left out the carving of some pieces of clothing. On the right side of the gravestone, one can see an inscription with Cyrillic letters, “ПР ГЕРГЕ” - the name of the craftsman and his emblem. Th is is the fi rst registration of a craftsman stone carving in Romanian County. In conclusion, the bas-relief, even in its current state of preservation, is supporting the hypothesis that the recumbent effi gy is representing a high rank archbishop. Th is individual couldn’t have been any other than the fi rst Metropolitan Archbishop of UngroWallachia, Iachint of Vicina (1359 - 1372), buried in the church where he has served as a high priest. Th e “Saint Nicholas” Royal Church of Curtea de Argeş could, therefore, legitimately reclaim the title of the fi rst Metropolitan Orthodox Church of the Romanian County. Th e recumbent effi gy should be relocated to its initial site, at least in a form of a replica. Th is could be helpful in restoring the spiritually charged atmosphere from the second half of XIVth century.

Episcopal Election in Novgorod, Russia 1156–1478

Episcopal election in Western Christianity evolved considerably over the course of the fifth to the twelfth centuries. In the early part of this period, an open electorate consisting of the clergy and the people (clerus et populus), as well as the diocesan clergy and the metropolitan archbishop, all took part in the election and consecration of a new bishop. Over the course of several centuries, the local prince came increasingly to dominate the process due both to Germanic and Roman traditions of the role of the prince and to the growth in power of the local rulers over the course of the Middle Ages. Efforts to harmonize the discordant views of a “democratic” versus an elite (either princely or clerical) electorate with the ideals of canon law, which forbade lay participation in episcopal election, led to assertions that the clergy were to elect the bishop with the people and the prince giving their assent to the bishop-elect. However, with the Gregorian reforms of the twelfth century, the right of the clergy in episcopal elections became preeminent as the reformers sought to enforce the canon laws and exclude the laity from episcopal election, especially in light of past princely abuse. Despite the apparent victory of the reformers in the Investiture Controversy, the local ruler continued to play a preeminent role in episcopal appointments (or elections) into modern times, though the principle of election “by the clergy and the people” fell into disuse.

Hincmar of Reims and the Canon Law of Episcopal Translation

Introduction Early in the year of Our Lord 872 Hincmar, the metropolitan archbishop of Reims, was angry with Pope Hadrian II because Hadrian had overturned the Synod of Douzy's deposition of Hincmar's nephew and namesake, Bishop Hincmar of Laon. The younger Hincmar had lived up to his uncle's expectations. Out of this anger arose an open letter to the Church condemning the pope's reaction to the other major outcome of the synod, the translation of Bishop Actard of Nantes to the archdiocese of Tours.1 Hincmar of Reims' letter, De quibus apud,2 is long and complex theological and legal treatise condemning the translation of Bishop Actard. Hincmar musters scriptural and canonical support for the widely held opinion that bishop should move to another city except in extreme circumstances when it is in the best interests of the Church, for the utilitas et necessitas ecclesiae. He then also presents strong argument that in Actard's case the legal requirements for such transfer had been met. Another treatise, De episcoporum transmigratione et quod non temere judicentur,3 was also written in the spring of 872 by Anastasius Bibliothecarius, the papal librarian. I would like to suggest that this work was written in part as response to Hincmar of Reims' brief on the canon law of episcopal translation. The probable circumstances of their origins are what make these two documents interesting. What makes them important is that taken together they provide very early instance of what would later emerge as the core of the canon law concerning episcopal translation. 1. Hincmar's Letter Hincmar's letter De quibus apud is addressed to a dear brother and venerable The absence of any further clues to the recipient's identity causes one to suspect it was intended as sort of open letter to the Church. This idea is supported by letter in which, after brief discussion of Actard's translation, Pope Hadrian II referred to secret sermons and clandestine letters, suggesting that Hincmar of Reims' letter was known in Rome as well.4 The events that gave rise to De quibus apud are as follows. Actard had been elected bishop of Nantes in 843 following the death of his predecessor, Gunhardus, at the hands of Viking invaders.5 When Nominoe the Breton gained control in c. 849, he expelled Actard and all of the higher clergy from the province in an attempt to establish Breton church independent of the Frankish archbishopric of Tours.6 When the Bretons concluded peace treaty with Charles the Bald in 851 Actard, alone of all those expelled from the province, returned to his see where he remained until he was again driven out in 868 by Salomon the Breton who replaced him with the separatist Bishop Gislard.7 Both Actard's loyalty to Charles the Bald and his opposition to the idea of separate Breton church were responsible for this second, and permanent, exile.8 Actard functioned for time as interim bishop of Therouanne, north of Reims.9 Informed by both Actard himself10 and by letters from the bishops at the 866 Council of Soissons11 and from Charles the Bald,12 Hadrian II sent letters to the bishops (as well as to the king and to Hincmar personally) saying that they should see to it that suitable diocese be found for Actard as soon as possible.13 In an unprecedented move Hadrian also sent Actard the pallium, not for the church to which he would be appointed, but as consolation in his time of suffering and an indication of papal support.14 When Bishop Herard of Tours died in 871, the French bishops in council at Douzy voted to approve Actard's election by the clergy and people of that see and wrote the pope asking him to confirm Actard as the new metropolitan archbishop of Tours.15 The author of the conciliar documents and the king's letter to the pope, Archbishop Hincmar also sent personal letter to Hadrian: ... if it pleases you, let him be translated to the archdiocese, because after the death of the previous metropolitan, he was elected by the clergy and people according to the sacred canons and ancient custom, and by the suffragan bishops [of Tours] and the other bishops of the province, let him be ordained their metropolitan bishop. …

Książę Adam Stefan Sapieha Arcybiskup Metropolita Krakowski 1911-1951 jako duszpasterz

Artykuł przedstawia duszpasterski aspekt posługi księcia Adama Stefana Sapiehy Arcybiskupa Metropolity Krakowskiego.