Shrine of St. Faustina (Warsaw)

Coordinates: 52°14′24.09″N 20°59′01.31″E / 52.2400250°N 20.9836972°E / 52.2400250; 20.9836972
From Wikipedia, the free encyclopedia
Shrine of St. Faustina, front entrance

The Shrine of St. Faustina (Polish: Sanktuarium św. Faustyny) is a Roman Catholic church located in Warsaw; it is the center of the Divine Mercy and St. Faustina Parish. From 1863 to 1944 the building served as internal chapel within the Sisters of Our Lady of Mercy monastery compound; destroyed during the Warsaw Uprising, it remained a ruin until the early 21st century, when it was brought to the current shape. The church and its immediate surroundings gained nationwide iconic status in the 1980s; the premises became the hub of independent art, strongly flavored with opposition to the official political regime. Currently the church is known mostly as related to Saint Faustina, who entered the neighboring monastery in 1925.

Conventual chapel[edit]

chapel, 1899
chapel, 1899

A large plot framed by Żelazna, Żytnia and Wronia streets in the then half-rural part of the Wola district[1] was purchased by archbishop of Warsaw Zygmunt Szczęsny Feliński from Ksawery Pusłowski in 1862.[2] The same year he transferred Western part of the plot to congregation of Sisters of Our Lady of Mercy,[3] the order freshly founded in Warsaw with the intention to provide assistance to troubled girls, commonly known as "magdalenki".[4] Upon settling at the estate the Sisters adopted an existing wooden manor as a chapel;[5] it was consecrated on November 1, 1862.[6] The task of developing the monastery coincided with outbreak of the January Uprising and ensuing Russian crackdown on perceived foci of rebellion; the measures applied were directed also against the Roman-Catholic Church and religious orders.[7] The Sisters dodged administrative restrictions by going into semi-clandestine status and the monastery posed as "charity and relief house".[8]

In 1873 the abbess mother Teresa, in private countess Ewa Potocka,[9] dedicated her own money to construction of a new chapel. It was designed by Władysław Kosmowski, an architect involved in a number of religious projects in Warsaw.[10] Made of bricks and replacing the previous wooden construction, the new chapel was outlined as a rather modest building. To deceive the Russian administration the small, 8x17m rectangular one-nave building was covered with a flat roof; main entrance was from an internal yard and a small apse, reaching towards the Żytnia street, was camouflaged wrapped within residential premises.[11] The interior is described as adhering to a neo-Romanesque style, though there is no photographic evidce remaining.[12]

The chapel kept serving the Sisters of Our Lady of Mercy and their protégés, "fallen and neglected girls",[13] boarded in a dedicated ward;[14] outsiders were admitted only once in a year, on Easter.[15] The best-known Polish mystic later to be known as St. Faustina entered the convent in 1925 and lived there on the on-and-off basis until 1933.[16] There were no major architectural changes registered for 63 years, though it is likely that during this period the interior décor was being systematically adjusted; its main feature was an old copy of Black Madonna of Częstochowa painting.[17] The building underwent major refurbishment in 1936–1938.[18] The main nave was extended by few meters, an aisle was added along the Western wall, the chancel was slightly broadened and a bell-tower was built next to the South-Western corner of the temple; the chapel turned into a small church and as such is referred to in some sources.[19]

plaque to Potocka

In course of the battle of Warsaw in 1939 the Sisters cared to soldiers wounded in combat.[20] During the Nazi rule the compound kept serving its original purpose and unlike in case of many other religious orders, the Sisters have not been evicted. Since 1940 the buildings were in immediate vicinity of the Ghetto wall; there are known cases of fleeing Jewish girls either assisted or going into hiding in the monastery.[21] On August 2, 1944, during the second day of the Warsaw Uprising, the Sisters admitted into their premises detachments of the Parasol battalion, the insurgent unit which controlled the area; the rebels took part in the afternoon mass in the church.[22]

German troops captured the area on August 9, 1944;[23] none of the sources consulted clarifies whether the chapel or the monastery was damaged during combat.[24] The Nazis evicted all Sisters[25] and their 200 protégés, herding them towards a concentration camp; one nun was shot at the spot for refusing to leave.[26] Soon afterwards the entire compound was purposely burnt down by the Germans. The church lost all wooden and metal equipment, including interior and the roof; what was left was charred, partially damaged walls.[27]

Ruin[edit]

eastern aisle, current view

After the war the compound for decades remained a fenced moonscape, hosting ruins, half-demolished houses, and provisional wooden structures; some of the buildings were subject to further destruction at the hands of individuals in search of re-usable bricks. Once the Sisters of Our Lady of Mercy managed to re-claim the plot they focused on the main convent building and the ward. The authorities refused to grant the building permit needed to commence re-construction of the church;[28] for their own needs the Sisters arranged for one of the larger rooms in the neighboring conventual house to serve as a chapel.[29] Over time the site, including the church ruins, became overgrown with self-sown trees, their branches gradually reaching over the roofless walls.[30] Until the early 1970s the dilapidating ruins were the only pre-war Warsaw temple which has not been brought back to shape and the entire quarter was standing out among neighboring sections, developed with large condo-type residential buildings.[31]

In 1973 the ruins attracted attention of rev. Wojciech Czarnowski (1940–2019), a young priest commissioned to provide spiritual service to the Sisters of Our Lady of Mercy monastery. Just prior to Easter of 1973 and aided by few locals he broke into the fenced and off-limits site and in the hastily ordered porch he said mass for the first time in 29 years.[32] During the next year Czarnowski and his men were removing debris, cutting down vegetation and provisionally insulating the walls; the work – technically illegal given the off-limits dangerous site status of the plot – was crowned with mounting transparent PVC sheets as a provisional roof. Simultaneously the archbishopric office renewed attempts to obtain the building permit, finally granted just prior to Easter 1974.[33] In April 1974 the site was visited by the primate Stefan Wyszyński,[34] who consecrated the church and named it after the Divine Mercy.[35] In 1977 the office for historical monuments – uninterested in the building so far - formally approved of refurbishment, though actual terms remain unclear; according to some sources walls were to be kept intact,[36] according to others interior was to "retain traces of the past".[37]

altar, current view

In the late 1970s Czarnowski and the Wola locals kept fixing up the church and refurbishing a neighboring run-down building; the work progressed slowly as it was largely a small-scale effort of a handful of people[38] who contributed "literally with their own hands and resources".[39] Officially and on advice of the primate the site was renamed to "Secretariat of the Episcopate of Poland", a measure supposed to discourage an anticipated would-be counter-action on part of the authorities.[40] As space for development was abundant, according to Czarnowski himself he intended to set up sort of a community center, with lecture room, kindergarten and other facilities;[41] his plan was also to link the site to the memory of the Ghetto and the Warsaw Uprising.[42]

In late 1980 the church – still hardly more than an insulated ruin with no interior equipment – became the parochial temple of a newly set up small parish of Divine Mercy, carved out from two older parishes in the neighborhood.[43] According to one source from the apostolic point of view there was no need to erect a new religious administrative unit. It was reportedly set up as a pre-emptive measure in the war between the Church and the state; the intention was to thwart demolition of the compound, planned by the authorities and aimed to make room for a new major throughway.[44] The parish was officially set up on December 15, 1980, and rev. Czarnowski became the first parish priest.[45]

Icon[edit]

southern wall at present

Following declaration of martial law in late 1981 many artists refused to operate within official dissemination channels, perceived as outposts of totalitarian regime; in search for alternative infrastructure they increasingly turned towards the Church.[46] In 1983 the art historian and curator Janusz Bogucki and his wife Nina Smolarz focused on the Divine Mercy church; with permission of the parish council and extensive collaboration of Czarnowski[47] they organized a two-week[48] display designed as a multi-media art event.[49] Titled Znak krzyża, it explored links between culture and religion.[50] There were 106 painters, sculptors and photographers displaying their works[51] accompanied by theatrical plays, installations, performances, concertos and recitals, often by first-rate Polish artists.[52] Bogucki designed the event in line with Szeemann’s concept of replacing the "white cube" exhibition formula with site-specific setting;[53] the result was extraordinary, as artefacts were displayed in a ruined building site amidst bags of concrete, piles of bricks, loose cables and often construction workers pushing wheelbarrows.[54]

Znak krzyża turned into a groundbreaking art experience,[55] yet it also set the Divine Mercy church in the new role. Other art initiatives set in the premises followed and since the summer of 1983 the church almost constantly served as an art hub; the place acquired the status of a nationally recognized dissident cultural center. The years of 1983-1985 saw annual Obecność exhibitions,[56] Zaduszki poetyckie and other performances by Akademia Ruchu,[57] seminars like Week of Christian Culture with 44 novelists attending,[58] avant-garde theatrical plays – often with censorship ban, like Raport z Oblężonego Miasta by Teatr Ósmego Dnia,[59] poetic evenings like the one by Jan Twardowski[60] or poster reviews.[61] In case of performances, always free of charge, the public filled yards but also occupied ruined walls and nearby trees.[62] The church and neighboring premises turned into a "full-fledged community center".[63]

The Good Friday of April 5, 1985 was the most memorable moment in the history of the church of the 1980s; a first-rate theatrical team[64] led by Andrzej Wajda staged Wieczernik by Ernest Bryll.[65] With temperatures slightly above freezing[66] and in the scenery of red-bricked dungeons, densely packed with standing crowd, the play turned into an electrifying experience[67] bordering mysticism.[68] The drama was staged 15 times during the next few weeks; video-taped, it made rounds across the country and abroad.[69] Another milestone was Niebo nowe i ziemia nowa?, the 1985 exhibition by Marek Rostworowski and designed as "reflection upon disintegration of human image".[70] Its impact stemmed from massive scale and a multitude of first-rate artists taking part;[71] The event assumed a somewhat more conservative tone than the earlier avant-garde Bogucki's undertaking,[72] though like Bogucki, also Rostworowski was overwhelmed by the site and its scenery.[73]

towards western aisle

In the late 1980s art initiatives started to give way to political undertakings. The former included Dzwonek Niedzielny, a periodical "spoken journal" animated by the Bratkowski couple,[74] Droga świateł, another huge multi-media event by Bogucki,[75] designed as ecumenical experience already hardly fitting with the Catholic framework,[76] an exhibition of works by disciples of Werner Kautsch and his Kassel school[77] and numerous other events. The latter included a 1987-human rights seminar,[78] organized by the pacifist-green Wolność i Pokój movement and attended by delegates from 16 countries.[79] By the end of the decade the church premises started to host leaders of semi-clandestine Solidarity;[80] during one of these meetings in late 1988 they set up Komitet Obywatelski przy Lechu Wałęsie, a body which later served as informal executive of political opposition. Komitet kept meeting at Żytnia for months to come and later coordinated also the electoral campaign of 1989.[81] Student religious study group used to meet regularly in the premises.[82]

Transition[edit]

northern wall at present

Political turmoil of 1989 spelled huge change also for the church; artists and politicians abandoned the parish almost overnight and moved into newly conquered official institutions. The parish priest tried to retain high-profile by cultivating the ecumenical link; in 1989-1993 the church maintained relations with Buddhists, hosting monks and staging a meeting with Dalai Lama.[83] However, Czarnowski's primary focus was on charity. In 1990 on the nearby corner he opened a canteen for the poor named "ONLY gifts of mercy", which used to serve 800-1000 meals a day.[84] In the roughly refurbished premises of the clergy house he opened a dormitory and a bath; the premises catered to the homeless, but also to single mothers. Following 20 years of incessant renovation efforts, in the mid-1990s the church turned from insulated ruin to a crude but usable temple; major improvements included a primitive roof of acrylic glass, solid windows, wooden floor which covered the basement and basic interior equipment.[85]

In 1997 Czarnowski was appointed to another religious post; details of his departure from Żytnia are not clear. He was replaced by a new parish priest, Tadeusz Polak, who in agreement with most of the parishioners soon concluded that the church was badly in need of a decisive overhaul.[86] Major works commenced in the early 21st century, this time carried out by professional construction companies. In course of 5 years the walls were strengthened with iron reinforcements, the main nave was extended by 10 meters with a new main porch constructed, a new aisle and a side entry were added along the Eastern wall, red-brick walls were plastered, new windows were fitted and acrylic roof was replaced with a ceramic one. The change was complete when in 2007 the basement was covered with new concrete ceiling and wooden floor gave way to a marble one.[87]

along the main nave

Works launched by rev. Polak triggered wide controversy. Skeptics claimed that the overhaul would do away with historical memorial, wipe out unique picturesque interior, remove informal monument to the Warsaw Uprising and violate the conservation law.[88] Some noted that mass in the crude, bullet-ridden red-brick building with stars shining over the transparent roof made an unforgettable experience; others asserted that the new project envisioned a banal construction with no architectural value.[89] In 2001 the Masovian monument protection office launched the process of registering the church as a law-protected site;[90] the bureaucratic drudgery was finalized in 2003,[91] when construction works were already in full swing. Supporters of the renovation claimed that crumbling bricks were hazard to the public, acrylic roof ensured glasshouse effect in the summer and cracked walls guaranteed sub-zero temperatures in the winter, following construction of new large residential estates the small church no longer met the needs of multiplied parish community[92] and that the church was monument to Nazi barbarity and Communist malice rather than to the Warsaw Uprising.[93]

The conflict was defined along different lines, clearly marked by emerging animosity between increasingly secular and progressive elites and increasingly traditionalist Church.[94] Supporters of the renovation suspected that the Warsaw intellectual and art pundits intended to keep the church as a monument to their own activity of the 1980s.[95] Opponents maintained that the Polish Roman-Catholic Church was plagued by narrow-mindedness, glitzy esthetics and temptation to show off wealth.[96] Some concluded that ecclesiastic decision-makers wanted no competition to the cult of St. Faustina, especially that the church was to be elevated to the status of her shrine.[97] Few noted that in Poland following the period of "Church-sponsored art" the religious and the artists parted and found themselves largely on the collision course.[98]

Present day[edit]

Zytnia, que to charity meal, 2021

Rev. Polak launched two specific initiatives which stand out as peculiarity of the Divine Mercy and St. Faustina parish;[99] one is the 24/7 perpetual Eucharistic adoration, practiced since the burglary suffered in 2000,[100] and a popular feast Żytnią do nieba, organized early September since 2005.[101] Polak was reassigned to another post in 2011; none of the sources consulted provides any information on motives of his departure. He was replaced as the parish priest by rev. Krzysztof Stosur, who for some time kept adding final touches to the new church interior.[102] He continued most of the parochial activities developed by his predecessors and common to most Roman-Catholic parishes in Poland, like Rosary Circle or youth altar service. Charity work is continuing, though with some change. The canteen at the corner of Leszno and Okopowa has been closed and most services performed in the premises have been formally transferred to Caritas, the religious charity organization; however, queues of the homeless and destitute city dwellers are still trademark of the church neighborhood.[103]

Zytnia parish priests
name term
Wojciech Czarnowski 1980–1997
Tadeusz Polak 1997–2011
Krzysztof Stosur 2011-onwards

Stosur launched new initiatives, e.g. a Prayer Support Group,[104] currently defunct youth football team, dedicated film screenings in Warsaw cinemas, discount schemes offered by a friendly theater or bus tours following nationwide religious tourist trails. During Stosur's tenure the church keeps hosting cultural events, though they do not resemble massive and nationally known episodes of the 1980s; every some time there are theatric plays, concertos, recitals, film screenings, lectures or poetry sessions organized.[105] A new initiative is mass said to honor the insurgents of the Warsaw Uprising, organized on anniversary of the August 2, 1944 service for the Parasol Battalion; attendants include a group of re-enactors in complete military gear and afterwards the parishioners and guests are walked past major 1944 combat sites in the area.

key dates in church history
date description
November 1, 1862 chapel consecrated
August 1, 1925 Helena Kowalska admitted to the convent
August 9, 1944 church seized and burnt by the Germans
April 20, 1973 first post-war mass said
December 15, 1980 becomes parish church
April 5, 1985 Wieczernik staged first time
December 18, 1988 Komitet Obywatelski set up
April 23, 2017 elevated to shrine

On April 23, 2017, the church was elevated to the status of a shrine (sanktuarium). The motive was its relation to St. Faustina; the church was renamed to "church of Divine Mercy and St. Faustina" accordingly.[106] In practical terms, the change included the church on the list of targets of religious tourism, fairly popular in Poland, and reinforced already growing stream of pilgrims pursuing the itinerary of St. Faustina. The building itself is no longer subject to construction works; its architecture is described as somewhat modelled on early Christian temples, with interior shaped by vaults and arches.[107] The shrine is now home to 6 religious, apart from the parish priest also 3 vicars and 2 residents;[108] they maintain a parish web page, a Facebook account[109] and issue a weekly bulletin Miłosierdzie. Overall religiosity level in the parish is far below the Polish and significantly below the Warsaw standards; while the country average for dominicantes is at 45% and the Warsaw figure is 27%,[110] at Żytnia it stands at mere 16%.[111]

See also[edit]

Notes[edit]

  1. ^ "Niejeden zapewne z czytelników moich nie był na ulicy Żytniej. A przecież to ulica szeroka, długa, niebrukowana, ma parę murowanych domów, kilkanaście drewnianych dworków, i dochodzi do samych wałów miasta", Józef Korzeniowski, Emeryt, [in:] Dzieła, vol. 2, Warszawa 1871, p. 296 [description probably referring to the early 1860s]
  2. ^ Jan Dobraczyński, ,,,byśmy ten Pański dźwignęli świat, Warszawa 1980, p. 61
  3. ^ the Eastern part was transferred to Franciscan Sisters of the Family of Mary
  4. ^ Warszawa. Miłosierdzia Bożego i św. Faustyny na Muranowie, [in:] Archidiecezja Warszawska service [retrieved 8.December 2018]. The issue is not entirely clear. Another source claims that the Zytnia "magdalenki" were girls warded by another female convent located at Zytnia, Siostry św. Marii Magdaleny od Pokuty, Magdalenki, [in:] Nowa Panorama Literatury Polskiej service Retrieved 8 December 2018.
  5. ^ Hugon Bukowski, Żytnia. Kto o tym pamięta?, [w:] Biuletyn Instytutu Pamięci Narodowej 122-123 (2011), p. 73
  6. ^ 1 listopada 2017 – 155. rocznica powstania Zgromadzenia Sióstr Matki Bożej Miłosierdzia, [in:] Miresicors service 01.11 2017 [retrieved 8.December 2018]
  7. ^ Artur Górecki, Kościół katolicki w Królestwie Polskim po upadku powstania styczniowego, [in:] Christianistas service 23.01.2018 Retrieved 8 December 2018.
  8. ^ Bukowski 2011, p. 73
  9. ^ W niedzielę konsekracja kościoła na Żytniej, [in:] Archidiecezja Warszawska service 20.04.2017 Retrieved 8 December 2018., details on Matka Teresa Ewa z książąt Sułkowskich hr. Potocka, [in:] Faustyna service Retrieved 8 December 2018.
  10. ^ see e.g. Paweł Giergoń, Warszawa – kościół p.w. św. Kazimierza, [in:] Sztuka service Retrieved 8 December 2018.
  11. ^ Franciszek Mróz, Szlakiem św. s. Faustyny Kowalskiej, [in:] Peregirnus Cracoviensis 9 (2000), p. 29
  12. ^ Zofia Sowińska-Bania, Kościół p. wezw. Niepokalanego Poczęcia Najświętszej Maryi Panny w parafii św. Jakuba w Warszawie, [in:] Nasza przeszłość. Studia z dziejów Kościoła i kultury katolickiej w Polsce 64 (1985), p. 190
  13. ^ the corrective institution ran by the sisters was well known in Warsaw and made it to one of the most popular novels of Polish literature, Lalka by Bolesław Prus, serialized in the press in the late 1880s; "Nie pójdziesz do żadnego pana, tylko do magdalenek. Albo wracaj na miejsce. — Magdalenki mnie nie wezmą. Trzeba zapłacić dług i mieć poręczenie… — Wszystko będzie załatwione, jeżeli tam pójdziesz". Prus also referred to the institution in his journalistic work, see e.g. "co to są "Magdalenki"? Są to osoby, dla których "nieopatrzny przykład lub namiętność stały się przyczyną upadku" a które cofnęły się z niebezpiecznej drogi do portu położonego przy ulicy Żytniej, gdzie zawsze mają dozór i opiekę, ale, jak mówi hr. St. Al., nie zawsze wiedzą co jutro będą jadły", Bolesław Prus, "Magdalenki" - wyprzedawanie ziemi, [in:] Kurier Codzienny 336 (1897)
  14. ^ the internal regime was very strict; "during working hours, which is nearly the whole day", young women "pray loudly or sing"; there were some 200 girls admitted each year, Keely Stauter-Halsted, The Devil's Chain: Prostitution and Social Control in Partitioned Poland, New York 2016, ISBN 9781501701665, p. 200
  15. ^ Hanna Dzielińska, Żytnia. Historia pewnej ulicy, [in:] Temidium 87 (2016), p. 68; the same information in Ilustrowany Przewodnik po Warszawie, Warszawa 1893, s. 169: "kaplica ta otwartą jest dla publiczności tylko raz do roku - na groby"
  16. ^ see e.g. Franciszek Cegiełka, Siostra Faustyna - Szafarka Miłosierdzia Bożego, Warszawa 2003, Grzegorz Górny, Janusz Rosikoń, Ufam. Śladami Siostry Faustyny, Warszawa 2015, ISBN 9788388848742
  17. ^ "w zakładzie jest kaplica z pięknym obrazem starym N. M. Panny Częstochowskiej w sukience zupełnie naśladującej oryginalną obrazu częstochowskiego", Ilustrowany Przewodnik po Warszawie, Warszawa 1893, s. 169
  18. ^ until 1939 the compound still served as a corrective institution for minors, operated by the Order but supervised by the official state structures; it was one of 8 juvenile custody centers in the country, Stanisław Lipiński, Historia resocjalizacji nieletnich, [in:] Jacek Błeszyński, Ditta Baczała, Józef Binnebesel (eds.), Historyczne dyskursy nad pedagogiką specjalną, Łódź 2008, ISBN 78-83-16095-01-09, p. 251
  19. ^ Mróz 2000, p. 29
  20. ^ Tomasz Urzykowski, Po przebudowie kościoła żal osmalonych ścian, [in:] Gazeta Wyborcza 23.04.2017 Retrieved 8 December 2018.
  21. ^ Bukowski 2011, p. 73
  22. ^ 73 lata temu przed rozpoczęciem walk modlił się tam Batalion "Parasol". 2 sierpnia uroczysta Msza św. w intencji Powstańców, [in:] Archidiecezja Warszawska service 25.07.2017 Retrieved 8 December 2018., Agnieszka Kurek-Zajączkowska, W 73. rocznicę Mszy św. Batalionu "Parasol" w kościele na Żytniej zapoczątkowano modlitwę za powstańców, [in:] Gość Warszawski 03.08.2017 Retrieved 8 December 2018.
  23. ^ Maria Machowska, Virtuti na habitach, Warszawa 2005, ISBN 9788311101432, p. 32
  24. ^ some claim that there were underground sewage transport routes from the chapel to other insurgent defense strongholds, though no evidence has been provided, J. Rostworowski, Spotkanie z historykiem sztuki [in:] Dialog Kościoła z kulturą, Kraków 1986, p. 79
  25. ^ according to other sources „most sisters" were evicted, Kościół na Żytniej. Tu się wszystko zaczęło, [in:] Stacja7 service Retrieved 8 December 2018.
  26. ^ Bukowski 2011, p. 73
  27. ^ compare Google Earth layer of December 1945
  28. ^ W niedzielę konsekracja kościoła na Żytniej, [in:] Archidiecezja Warszawska service 20.04.2017 Retrieved 8 December 2018.
  29. ^ Remigiusz Malinowski, Żytnią do nieba, [in:] Niedziela 17 (2006) Retrieved 8 December 2018.
  30. ^ Bóg go ocalił jako znak, [in:] Gazeta Wesoła s.a. Retrieved 8 December 2018.
  31. ^ W niedzielę konsekracja kościoła na Żytniej, [in:] Archidiecezja Warszawska service 20.04.2017 Retrieved 8 December 2018.
  32. ^ Bóg go ocalił jako znak, [in:] Gazeta Wesoła s.a. Retrieved 8 December 2018.; according to some sources it was on May 26, 1973, Miłosierdzia Bożego i św. Faustyny na Muranowie, [in:] Archidiecezja Warszawska service [retrieved 8.December 2018]
  33. ^ Kościół Miłosierdzia Bożego i świętej Faustyny, [in:] E-przewodnik po dzielnicy Wola, Retrieved 8 December 2018.
  34. ^ Kościół Miłosierdzia Bożego i świętej Faustyny [in:] E-przewodnik po dzielnicy Wola service Retrieved 8 December 2018., according to other sources it was in May 1974, 'Bóg go ocalił jako znak, [in:] Gazeta Wesoła s.a. Retrieved 8 December 2018.
  35. ^ Kościół Miłosierdzia Bożego i świętej Faustyny, [in:] E-przewodnik po dzielnicy Wola Retrieved 8 December 2018.
  36. ^ Kościół na Żytniej, [in:] Eeala blog 11.07.2016 Retrieved 8 December 2018.
  37. ^ „Zgodnie z zaleceniami generalnego konserwatora zabytków we wnętrzu pozostawiono ślady przeszłości", Tomasz Urzykowski, Rozmowa z architektem Zbigniewem Welmą, [in:] Gazeta Wyborcza 13.06.2003 Retrieved 8 December 2018.
  38. ^ W niedzielę konsekracja kościoła na Żytniej, [in:] Archidiecezja Warszawska service 20.04.2017 Retrieved 8 December 2018.
  39. ^ Andrew Short, The church in Zytnia street, [in:] Index on Censorship 14 (1985), p. 13, Retrieved 8 December 2018
  40. ^ W niedzielę konsekracja kościoła na Żytniej, [in:] Archidiecezja Warszawska service 20.04.2017 Retrieved 8 December 2018.
  41. ^ Short 1985, p. 13
  42. ^ Short 1985, p. 13
  43. ^ Kościół Miłosierdzia Bożego i świętej Faustyny, [in:] E-przewodnik po dzielnicy Wola Retrieved 8 December 2018
  44. ^ Remigiusz Malinowski, Żytnią do nieba, [in:] Niedziela 17 (2006) Retrieved 8 December 2018
  45. ^ Kościół Miłosierdzia Bożego i świętej Faustyny, [in:] E-przewodnik po dzielnicy Wola Retrieved 8 December 2018
  46. ^ compare Kathleen Cioffi, Alternative Theatre in Poland, London 2013, ISBN 9781134374380, p. 165
  47. ^ Dorota Jarecka, Janusz Bogucki, polski Szeeman?, [in:] Odrzucone dziedzictwo. O sztuce polskiej lat 80, Warszawa 2011, p. 27
  48. ^ from June 14 to 30, 1983
  49. ^ the event was not defined not as an exhibition but rather as "meetings and common activity aiming to renew internal link between faith and art", Jarecka 2011, p. 22
  50. ^ Bogucki attempted to build "communitas" against "social structures"; the latter included also some vague ant-clerical thread, Jarecka 2011, p. 14
  51. ^ Bukowski 2011, p. 74
  52. ^ like Stanisław Sojka, Przemysław Gintrowski, Stefania Woytowicz and Krzysztof Knittel, Bukowski 2011, p. 74
  53. ^ Bolesław Deptuła, Waldemar Baraniewski, Czas dla hulaków. Rozmowa z Andą Rottenberg, [in:] Dwutygodnik service s.a. Retrieved 8 December 2018.
  54. ^ Jarecka 2011, p. 16
  55. ^ Jarecka 2011, p. 22
  56. ^ organized by Magdalena Hniedziewicz, Maciej Gutowski and Jerzy Puciata, Bukowski 2011, p. 74
  57. ^ organized by Wojciech Krukowski from the theatrical workshop Akademia Ruchu, Bukowski 2011, pp. 80-81
  58. ^ Sabina Ramet, Social Currents in Eastern Europe: The Sources and Consequences of the Great Transformation, London 1995, ISBN 9780822315483, p. 181
  59. ^ Bukowski 2011, pp. 80-81
  60. ^ Bukowski 2011, p. 81
  61. ^ Bukowski 2011, p. 76
  62. ^ Bukowski 2011, p. 81
  63. ^ Ramet 1995, p. 181
  64. ^ including directing (Wajda), lighting (Edward Kosiński), costumes (Zachwatowicz) and actors (Zelnik, Janda, Borowski, Kolberger, Olbrychski, Bukowski 2011, p. 74
  65. ^ Kazimierz Braun, A History of Polish Theater, 1939-1989: Spheres of Captivity and Freedom, London 1996, ISBN 9780313297731, pp. 109-110
  66. ^ Bukowski 2011, p. 74
  67. ^ for photos see Wieczernik, [in:] KrystynaJanda service Retrieved 8 December 2018.
  68. ^ Krzysztof Masłoń, "Wieczernik" – manifest wolności i nadziei, [in:] Do Rzeczy service 13.08.2018, Retrieved 8 December 2018.; "the dilapidated state of this building with exposed and charred timber beams supporting a leaky roof, unrendered walls and broken columns, often lit with flickering candles, added to the conspirational atmosphere of these events, suggestively linking them to the cycle of insurrection and punishment that dominates Warsaw’s history", David Crowley, Warsaw, London 2003, ISBN 9781861891792, p. 79
  69. ^ the premier staging was attended by ambassadors of France and US, Masłoń 2018, see also Bukowski 2011, p. 74
  70. ^ detailed information in Marek Pietsch (ed.), Niebo nowe, ziemia nowa, Warszawa 1987, a 145-page booklet printed in France and distributed illegally in Poland
  71. ^ like Stanisław Markowski, Tadeusz Kantor, Wiesław Szamborski, Marek Sapetto, Elżbieta Arend-Sobocka, Grzegorz Bednarski, Mira Żelechower, Jan Świtka, Krzysztof Wachowiak, Stefan Gierowski, Anna Szpakowska-Kujawska, Jarosław Modzelewski, Marek Sobczyk, Jacek Waltoś, Stanisław Sobolewski, Zbylut Grzywacz, Jacek Sempoliński, Tadeusza Boruta, Waldemar Cwenarski, Jan Dobkowski, Stanisław Rodziński, Alina Szapocznikow, Jacek Waltoś, Adam Bujak, Jerzy Bereś, Jerzy Kalina and Jerzy Tchórzewski, Bukowski 2011, p. 76
  72. ^ Jarecka 2011, p. 12
  73. ^ Bukowski 2011, pp. 75-6
  74. ^ Bukowski 2011, p. 77
  75. ^ Jarecka 2011, p. 11
  76. ^ the installation included Protestant, Orthodox, Muslim and Buddhist chambers, Jarecka 2011, p. 24
  77. ^ Bukowski 2011, p. 77
  78. ^ titled Pokój międzynarodowy i spotkania helsińskie
  79. ^ Bukowski 2011, p. 77
  80. ^ including Kuroń, Moczulski, Bielecki, Romaszewski, Geremek, Onyszkiewicz, and other dissidents, Ramet 1995, p. 181
  81. ^ Marcin Frybes, Kościół na Żytniej, [in:] Szlak Wolności i Solidarności service Retrieved 8 December 2018.
  82. ^ Janusz Sylwestrowicz, Spacer Metafizyczny, Warszawa 2015, available here
  83. ^ Jan Mirosław Bereza, Dialog z buddyzmem w Polsce, [in:] GoldenLine service 12.08.2007 Retrieved 8 December 2018.
  84. ^ Warszawa. Miłosierdzia Bożego i św. Faustyny na Muranowie, [in:] Archidiecezja Warszawska service Retrieved 8 December 2018., Mirosław Ikonowicz, Kościół biedny i bogaty, [in:] Tygodnik Przegląd 19.02.2001 [retrieved 8. December 2001]
  85. ^ see photo at Kościół na Żytniej, [in:] Eeala blog 11.07.2016 Retrieved 8 December 2018.
  86. ^ Piotr Chmieliński, Spór o mur, [in:] Niedziela 35 (2003) Retrieved 8 December 2018.
  87. ^ for excellent graphic comparison of "yesterday" and "today" interior (not complete as the "today" photo had been taken before the marble floor was laid) see Kościół na Żytniej, [in:] Eeala blog 11.07.2016 Retrieved 8 December 2018.
  88. ^ among these most outspoken there was head of the Masovian monument protection office Ryszard Głowacz, leader of the Varsavianist Association Mariquita Węsławska, a historian Jarosław Zieliński and architects Konrad Kucza-Kuczyński and Zbigniew Wilma; media campaign against the refurbishment was led by the progressist daily Gazeta Wyborcza
  89. ^ for arguments against the renovation see Tomasz Urzykowski, Duże zmiany w parafiach, [in:] Gazeta Wyborcza 28.06.2011 Retrieved 8 December 2018., Tomasz Urzykowski, Kontrowersyjny remont kościoła, [in:] Gazeta Wyborcza 27.06.2003 Retrieved 8 December 2018., Kościół na Żytniej, [in:] Eeala blog 11.07.2016 Retrieved 8 December 2018., Kościół pw. Miłosierdzia Bożego i Faustyny, [in:] Skarbiec Mazowiecki service [blocked by Wikipedia anti-spam filter, retrieved 8. December 2018], Jarosław Osowski, Polskie kościoły są najdroższe na świecie. Ile kosztują?, [in:] Gazeta Wyborcza 01.11.2013 Retrieved 8 December 2018., Tomasz Urzykowski, Rozmowa z architektem Zbigniewem Welmą, [in:] Gazeta Wyborcza 13.06.2003 Retrieved 8 December 2018., Tomasz Urzykowski, Po przebudowie kościoła żal osmalonych ścian, [in:] Gazeta Wyborcza 23.04.2017 Retrieved 8 December 2018., Bolesław Deptuła, Waldemar Baraniewski, Czas dla hulaków. Rozmowa z Andą Rottenberg, [in:] Dwutygodnik service s.a. Retrieved 8 December 2018.
  90. ^ Tomasz Urzykowski, Kontrowersyjny remont kościoła, [in:] Gazeta Wyborcza 27.06.2003 Retrieved 8 December 2018.; rev. Polak claimed that he had asked the Masovian monument protection office for assistance many times, always to no avail, Piotr Chmieliński, Spór o mur, [in:] Niedziela 35 (2003) Retrieved 8 December 2018.
  91. ^ Rejestr zabytków nieruchomych m. st. Warszawy Retrieved 8 December 2018.
  92. ^ in 1996-2006 the Strop cooperative built 3 residential estates, Kercelak I, Kercelak II and Kercelak III, each hosting 150-200 apartments, compare Spółdzielnia Mieszkaniowa Strop service Retrieved 8 December 2018.
  93. ^ most arguments for the renovation in Joanna Operacz, Sakralna ruina? Spór o remont szczególnego kościoła, [in:] eKai service 04.07.2003 Retrieved 8 December 2018., Piotr Chmieliński, Spór o mur, [in:] Niedziela 35 (2003), Retrieved 8 December 2018., Warszawa. Miłosierdzia Bożego i św. Faustyny na Muranowie, [in:] Archidiecezja Warszawska service Retrieved 8 December 2018., W niedzielę konsekracja kościoła na Żytniej, [in:] Archidiecezja Warszawska service 20.04.2017 Retrieved 8 December 2018. Remigiusz Malinowski, Żytnią do nieba, [in:] Niedziela 17 (2006) Retrieved 8 December 2018.
  94. ^ Masłoń 2018
  95. ^ Operacz 2003
  96. ^ see e.g. references to Mercedes cars, Tomasz Urzykowski, Rozmowa z architektem Zbigniewem Welmą, [in:] Gazeta Wyborcza 13.06.2003, Retrieved 8 December 2018.
  97. ^ Tomasz Urzykowski, Po przebudowie kościoła żal osmalonych ścian, [in:] Gazeta Wyborcza 23.04.2017 Retrieved 8 December 2018.
  98. ^ Agnieszka Gralińska-Toborek, Plastyka w Kościele w latach 1981-1989: trwałe przymierze czy epizod?, [in:] Pamięć i Sprawiedliwość 4/1 (2005), pp. 181-201. For a sample of comments shared by progressist circles, lamenting the bigotry of once tolerant and broadly-minded Catholic church, see e.g. Anna Sobolewska, Mapy duchowe współczesności, Piaseczno 2009, ISBN 9788377471166, available here
  99. ^ St. Faustina was added to the parish name in 1998, Kościół Miłosierdzia Bożego i świętej Faustyny, [in:] E-przewodnik po dzielnicy Wola Retrieved 8 December 2018.
  100. ^ Malinowski 2006; other criminal events include robbery of a monstrancja, vandalizing of a sculpture in the yard and theft of a PC used at organic plays
  101. ^ Malinowski 2006
  102. ^ Kościół na Żytniej. Tu się wszystko zaczęło, [in:] Stacja7 service Retrieved 8 December 2018.
  103. ^ Warszawa. Miłosierdzia Bożego i św. Faustyny na Muranowie, [in:] Archidiecezja Warszawska service Retrieved 8 December 2018.
  104. ^ Modlitewna Grupa Wsparcia, [in:] Sanktuarium św. Faustyny w Warszawie service
  105. ^ Wydarzenia, [in:] Sanktuarium św. Faustyny w Warszawie service Retrieved 8 December 2018.
  106. ^ Warszawa ma sanktuarium św. Faustyny. W Niedzielę Miłosierdzia konsekracja kościoła, w którym rozpoczęła życie zakonne, [in:] Archidiecezja Warszawska service 23.04.2017 Retrieved 8 December 2018.
  107. ^ Kościół pw. Miłosierdzia Bożego i Faustyny, [in:] Skarbiec Mazowiecki service [blocked by Wikipedia anti-spam filter, retrieved 8. December 2018]
  108. ^ Duszpasterze, [in:] Sanktuarium św. Faustyny w Warszawie service Retrieved 8 December 2018.
  109. ^ see the Sanktuarium św. Faustyny w Warszawie Facebook account Retrieved 8 December 2018.
  110. ^ Annuarium Statisticum Ecclesiae in Polonia 2018, Warszawa 2018, p. 34
  111. ^ in 2018 dominicantes were counted on October 21. That Sunday there were 957 people taking part in all masses, out of 6,200 people living in the parish, Ogłoszenia parafialne, [in:] Miłosierdzie. Tygodnik Sanktuarium św. Faustyny, 28.10.2018, p. 4

Further reading[edit]

  • Hugon Bukowski, Żytnia. Kto o tym pamięta?, [in:] Biuletyn Instytutu Pamięci Narodowej 122-123 (2011), pp. 73–81
  • Ewa K. Czaczkowska, Siostra Faustyna. Biografia Świętej, Kraków 2012, ISBN 9788324018949
  • Agnieszka Gralińska-Toborek, Plastyka w Kościele w latach 1981-1989: trwałe przymierze czy epizod?, [in:] Pamięć i Sprawiedliwość 4/1 (2005), pp. 181–201
  • Dorota Jarecka, Janusz Bogucki, polski Szeeman?, [in:] Odrzucone dziedzictwo. O sztuce polskiej lat 80, Warszawa 2011, pp. 8–29
  • Mariusz Wieczorkiewicz, Kościół na Żytniej, czyli o potrzebie ruiny i potrzebie ubóstwa, [in:] Architektura 37 (1985), pp. 48–51

External links[edit]

52°14′24.09″N 20°59′01.31″E / 52.2400250°N 20.9836972°E / 52.2400250; 20.9836972

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