ISSN 1392-7450 Jan PERSZON SOTER 2008.28(56) Torūnės Mikalojaus Koperniko universitetas

The Kashubian Pilgrimage to Jasna Góra, as a manifestation of Christocentric Marian piety

Straipsnyje kaip lenkiškos piligrimystės tradicija aprašoma kašubų piligrimystė iš Helio pusiasalio į Jasna Góra šventovę. Pirmajame skyriuje nagrinėjama šiuolaikinė piligrimystės teologija, atsispindinti oficialiame Bažnyčios mokyme ir katalikiškos šventovės teologijos raida. Antrajame skyriuje nagrinėjama piligrimystės į Jasna Góra len- kiškoji tradicija, prasidėjusi 1382 m. ir besitęsianti iki šių dienų. Trečiajame skyriuje analizuojama kašubų piligri- mystė, jos kilmė, religinė ir asketinė jos programa bei socialinė reikšmė. ćJTBSUJDMFEFTDSJCFTUIFQIFOPNFOPOPGUIF,BTIVCJBO1JMHSJNBHFGSPNUIF)FM1FOJOTVMBUPUIF+BTOB(ØSB TISJOFBHBJOTUUIFXJEFIJTUPSJDBMCBDLHSPVOEPGUIF1PMJTIQJMHSJNBHFUSBEJUJPOćFĕSTUDIBQUFSTIPXTUIFDVS- rent theology of pilgrimage, which finds its reflection in the official doctrine of the Church, and the development PGUIF$BUIPMJDUIFPMPHZPGTISJOFćFTFDPOEDIBQUFSGPDVTFTPO1PMJTIUSBEJUJPOPGQJMHSJNBHFUPUIF+BTOB(ØSB TISJOFGSPNJUTCFHJOOJOHTJOUJMMUIFQSFTFOUćFUIJSEQBSUEJTDVTTFTUIF,BTIVCJBO1JMHSJNBHF JUTPSJHJOT  religious and ascetic program and its social significance.

Preface

One of the major manifestations of catholic piousness is the pilgrimage to holy places. In modern Europe (as well as in other regions), a renaissance of this spiritual practice is being OPUFEćFNPTUQPQVMBSQIFOPNFOPOJToUIBOLTUPUIFFBTFPGBFSJBMPSCVTMPDPNPUJPO – religious traveling1ćJTQSFTFOUBUJPOJTBOBUUFNQUUPMPPL JOUIFUIFPMPHJDBMQBTUPSBM aspect) on the symptom of Christian piety, which manifests itself through pedal rambling UPTBODUVBSJFTćFNBUUFSIBTBQSJNFWBMIJTUPSZUIBUGPSDFTVTUPSFUSBDFUPCJCMJDBMUJNFT It is also worth-while to indicate origins and evolution of Christian-specific form of pere- grinationis religiosa. It is also important to show the organic relationship between the idea of a holy place (sanctuary) and the practice of piously, religiously-motivated visiting it. For understanding the custom of pilgrimaging in we should stress the importance PG+BTOB(ØSB XIFSFBOJDPOPG.BEPOOBBOE$IJMEIBTCFFOQSFTFSWFEGPSPWFSTJYIVO- ESFEZFBSTćJTTBODUVBSZPWFSUIFBHFTCFDBNFBDBUBMZTUPGOBUJPOXJEF JOUJNFTPGst Republic more of countrywide) pilgrim piety, releasing also among – especially in times of national identity menace – a sense of unity and strength. 5XFOUZTJYZFBSTBHP POUIFNBQPG1PMJTIQJMHSJNBHFSPVUFT UIF,BTIVCJBO1JMHSJ- mage – the longest in the country – showed up. Representing , the largest ethnic group in Polish nation, this community has specific spiritual characteristics and 188 Jan PERSZON

unique piousness. It grows out of a historically-determined tie to the Church, a tie which, UISPVHIPVUMPOHUJNFTPGBOOFYBUJPO IBTFČFDUJWFMZQSPUFDUFEUIFSFMJHJPVT BOEOBUJPOBM  indigenous identity of the Pomeranian population. Cultivating the traditions of ancestors, DPOUFNQPSBSZ,BTIVCJBOQJMHSJNTCSJOHJUJOUPNPEFSOUJNFTćFSFGPSF JOSFHBSEUPB religious “act”, such as a pilgrimage, evolution can be seen to be determined partially by a cultural transformation of modern society. Culture (also religious and spiritual), if it is to EFWFMPQBOEFOSJDIoVTJOH+PIO1BVMT**UFSNJOPMPHZiUPNBLFIVNBOMJGFNPSFIVNBOw – must refer to widely understood tradition, that is, to roots from which a human being and human community grows out of. Simultaneously, however, it has to resist challenges of secularization and consumer mentality. "ęFSćF**7BUJDBO$PVODJM NBOZFMFNFOUTPGUSBEJUJPOBMQJPVTOFTTXFSFDPOTJEFSFE obsolete and inadequate for reformed devotio moderna. Particularly criticized (from the QPTJUJPOPGTQFDJĕDBMMZVOEFSTUPPE$ISJTUPDFOUSJDPSUIPEPYZBOEFDVNFOJDBMEJBMPH XBT .BSJBOQJFUZ CFJOHFYQSFTTFEJOQPQVMBSGPMLBOEQBSBMJUVSHJDBMXPSTIJQT2. As a result of such an approach (of many theologists and clergymen) in many regions all over the world, reverence given to Mary was subjected to crisis, and in others has lost its prestige and became theologically “suspected”3ćJTDSJTJTGPSUVOBUFMZPNJUUFE1PMBOE XIFSF EV- ring the post-conciliar period, and mostly thanks to the pastoral strategy of Cardinal S. 8ZT[ZʤTLJ BOEFWFMPQNFOUPG.BSJBOQJFUZIBTCFFOOPUFEćJTBQQMJFTUPBQJMHSJNBHF on foot also, which became the specific school of Christian and patriotic formation for a whole generation. Despite some deficiencies, contemporary pilgrim piousness is fully PSUIPEPY GPDVTFEPO$ISJTUBOEDPNQBUJCMFXJUIUIFXIPMF$IVSDIEPDUSJOFćJTBTTFS- tion is confirmed by the spiritual-ascetic program, undertaken by Kashubian Pilgrimage, BOEFTQFDJBMMZCZUIF$ISJTUPDFOUSJDQSJPSJUZPGiSBNCMJOHXJUI.BSZwćFQJMHSJNBHFUP Jasna Góra also has considerable social importance, since it is a legible sign of the public relevance of faith. In a climate of growing religious individualism and transformation of social structures, it is a transparent manifestation of the communal and public character of Christianity in its ecclesiastical form. ćFPCKFDUPGUIFSFTFBSDIPGUIJTBSUJDMFJTUIF,BTIVCJBO1JMHSJNBHFQSFTFOUFE from a historical perspective as the reference to the old Christian tradition and as the continuation of the religious and national rebirth, which took place in the eighties in UIFUXFOUJFUIDFOUVSZ1PMBOEćFBJNPGUIFSFTFBSDIXBTUPPCTFSWFUPXIBUFYUFOU the Marian spirituality realised through the Kashubian Pilgrimage agrees with the ideal presented in the Church teaching and the postulates of pastoral strategy. Relying on the anthropological method of participant observation, the analysis of religious program of the pilgrimage and the interviews with its participants, the author of this article came to a conclusion that the religiosity has a Christocentric character and coincides with the FYQFDUBUJPOTPGUIF.BHJTUFSJVNPGUIF$IVSDIćF.BSJBODVMUBOEUIFQSFTFODFPGGPML elements correspond with the dominant role of Christ the Redeemer. One of the research goals was to demonstrate the relationship between a religious and community-forming dimension of this form of popular religiosity. It is stated that both functions are mutually conditioned and affirmed. Kashubian ethnic identity is strengthened through the com- munal religious practices such as a 19-day pilgrimage to Jasna Góra. On the other hand, THE KASHUBIAN PILGRIMAGE TO JASNA GÓRA, AS A MANIFESTATION OF CHRISTOCENTRIC MARIAN PIETY 189

UIFSFMJHJPVTBOEBTDFUJDQSBDUJDFTSFBMJTFEUISPVHIUIFQJMHSJNBHFFYQSFTTUSBEJUJPOBMWB- lues of Kashubian ethnic group.

1. Theology of pilgrimage and sanctuary

ćFQJMHSJNBHFUPIPMZQMBDFTJTBQIFOPNFOPOXFMMLOPXOJONBOZSFMJHJPVTUSBEJUJPOT all over the world. It is an integral element of Hinduism and Buddhism4, and was also known – in much simpler form though – in ancient Greece and Rome. A pilgrimage to Mecca is one of the five pillars of Islam. Every Muslim should go on a pilgrimage to the holy stone of Kaaba at least once in a lifetime. Christian doctrine of pilgrimage as a religious act comes from the patriarch Abraham XIPoPCFEJFOUUP(PETDBMMoCFDBNFBOBSDIFUZQJDBMFYBNQMFPGBQJMHSJNBHF5ćF #JCMF JO"CSBIBNTBOEMBUFSQBUSJBSDITWPDBUJPO FNQIBTJ[FToGSPN(PETTJEFoUIF FMFNFOUPGQSPNJTFBOECMFTTJOH'SPNUIFTJEFPGUIFDBMMFE JUFNQIBTJ[FTPOFTJOĕOJUF USVTUJO(PEoXIJDIJTUIFDPOEJUJPOPGBDIJFWJOHUIFQSPNJTFEHJęT*UBMTPSFGFSTUPUIF Old Testament symbolism of “route”, which Israel followed from Egypt (the country of slavery) to the Promised Land6ćFGVODUJPOPGTBODUVBSZoBTQBDFSFTFSWFEGPSUIFDPOT- tant presence of God – has been fulfilled by “the Tabernacle – Tent of Meeting”7(PET QSFTFODFoSFQSFTFOUFECZUIF"SLoIBTMFEBOEQSFTFSWFEUIF1FPQMFPGćF$PWFOBOU8. "ęFSUIF*TSBFMJUFTFTUBCMJTIFEUIFNTFMWFTJO1BMFTUJOF QMBDFTTBODUJĕFECZUIFQSFTFODFPG patriarchs, especially Jerusalem, became sanctuaries, centers of religious life, and an aim of regular (scheduled by liturgical calendar) visits9. Jesus and His family had found themselves in the Old Testamental tradition. Gos- pels do note that the Savior had kept the native custom of a pilgrimage to the Temple of Jerusalem. Also at this holy place is noted His public activity and above all His Passion, EFBUIBOE3FTVSSFDUJPO+FSVTBMFNT5FNQMFCFDBNFUIFCJSUIQMBDFPGćF$IVSDIPOUIF day of Pentecost (Jewish Feast of Weeks). Since Jesus has himself fulfilled the meaning of +FSVTBMFNT5FNQMF GSPNBUIFPMPHJDBMQPJOUPGWJFX$ISJTUJBOTBSFOPUPCMJHFEBOZNPSF for pilgrimaging10. Moreover, in opposition to pagan cults that delight processions and pil- grimages (or the Hebraic tradition), the primeval Church had not practiced pilgrimages11. 4DBSDFMZBęFSUIFQSPDMBNBUJPOPGUIF&EJDUPG.JMBOCZ$POTUBOUJOFUIF(SFBU "%  BOEUIFSFDPWFSZPGUIF-PSETQBTTJPOSFMJDT B$ISJTUJBOTQFDJĕDNPEFMPGUIFQJMHSJNBHF occurs. In the beginning it is related to the Holy Land, evidence of which can be found in preserved 4th century recordings (Itinerarium Burdigalense from 333 A.D. containing Itinerarium Egeriae XIJDISFQPSUPOWJTJUJOHQMBDFTTBODUJĕFECZ$ISJTUT1BTTJPOPS)JT presence12. Over the “holy places”, famous basilicas are built: Anastasis PWFS$ISJTUTHSB- ve) and Martyrion (on Calvary) and later in Nazareth, Capernaum etc. A bit later, sanc- UVBSJFT SFMBUFEUPUIFDVMUPGNBSUZST TBJOUTPSSFMJDTPG-PSET1BTTJPOJF5VSJO4ISPVE  Sudarium, Holy Stairs) originate in various countries of Christian Europe13. Relics of the "QPTUMFT4BJOUT1FUFSBOE1BVMJO3PNFHSFXJOGBNFćFHPMEFOBHFGPSQJMHSJNBHFTIBE been the Middle Ages, when Europe was relatively peaceful and safe. Since centuries Christian Europe has been covered with pilgrimage routes. To this day, old pilgrimage routes are being shown and restored. Routes have been traversed for over 190 Jan PERSZON

a thousand years by pilgrims from the Netherlands, Germany, France and other countries UP4U+BNFTTHSBWFJO$BUBMPOJBO4BOUJBHPEF$PNQPTUFMB14. For ages, centers of pilgri- mages in France have been the grave of St. Martin of Tours and Mont Saint-Michel (cult PG 4U .JDIBFM UIF "SDIBOHFM  JO &OHMBOE  $BOUFSCVSZ XIFSF 4U ćPNBT #FDLFU XBT NBSUZSFE JO*UBMZ -PSFUP UIF)PMZ)PVTF ćFFTTFOUJBMGBDUPSTUJNVMBUJOHQJMHSJNNP- WFNFOUIBECFFONFEJFWBMQFOJUFOUJBMQSBDUJDFT"ęFSBUJNFPGDSJTJT DBVTFECZUIF3F- formation and Age of Enlightenment), a renaissance of pilgrimages occurred in the XVIII century (coinciding with the catholic reform oriented polemically to ). Na- tional sanctuaries, especially Marian, now became pilgrimage destinations15. Important peregrination attractions are the so-called Marian apparitions (mariofanie) in Lourdes; La Salette; Fatima; Lima; and, lately, in Medjugorie16ćFMBTU EFTQJUFSFTFSWBUJPOTPGUIF Magisterium) became very popular, particularly in the USA17. 1FEBMSBNCMJOHJTBiLFZwUPJOUFSQSFUJOHIVNBOFYJTUFODF TJODFUIFIVNBOJTBDSF- ature that searches for a sense of life, and his openness for transcendence forces him to DPOUJOVPVTMZFYDFFEXIBUTiOPXwBOEiIFSFw"OJSSFTJTUJCMFOFFEUPGBDFOFX BMUFSOBUJWF life manifests itself in the ritual of the pilgrimage. It is a physical, emotional, symbolic and TQJSJUVBMSFUSFBUGSPNUIFEBJMZFYJTUFOUJBMDPOUFYU BOEBOFOUSZJOUPBMJGFHJWJOHTBDSBM DPOUFYU18. According to anthropologic research, the, pilgrimage appears as a ritualized religious deed engaging participants, their families and the wider community19ćJTSFMJ- gious rambling consists of many symbolic behaviors that manifest their internal essence on one hand (the spiritual sense of the pilgrimage: an individual and objective religious- BTDFUJDAQSPHSBN POUIFPUIFSIBOEJUDPOUSJCVUFTUPUIFSFJOGPSDFNFOU PGDPNNVOJUZ20. Cultural anthropology places the pilgrimage among so-called rituals of passage21. It fulfills the classical trisection: the phase of separation (setting out); the marginal period (pilgri- maging, visiting sanctuaries and meeting sacrum); and homecoming. When it comes to the goal (religious motive) of pilgrimaging, eschatological dimen- TJPODBOCFNFOUJPOFEĕSTUPGBMMćFXBZUPTBODUVBSZJTUIFTJHOBOEJNBHFPGUIF “way to heaven”. Also important is the motive of following Christ, who is “the measure” GPSNBOBJNJOHQFSGFDUJPOćF3BNCMJOHIFMQUPSFBMJ[FUIFJODJEFOUBMDIBSBDUFSJTUJDPG human life, and at the same time to precise clearly the aim of Christian hope22. John Paul II writes: To go in a spirit of prayer from one place to another, from one city to another, JOUIFBSFBNBSLFEFTQFDJBMMZCZ(PETJOUFSWFOUJPO IFMQTVTOPUPOMZUPMJWFPVS life as a journey, but also gives us a vivid sense of a God who has gone before VTBOEMFBETVTPO XIPIJNTFMGTFUPVUPONBOTQBUI B(PEXIPEPFTOPUMPPL down on us from on high, but who became our travelling companion. ćFNPEFSO$IVSDIoJOPďDJBMQSBZFSTBTXFMMBTJOEPDUSJOBMEFDMBSBUJPOTPG**7BUJ- DBO$PVODJMBOEQPQFToPęFOEFTDSJCFTJUTFMGBTiQJMHSJNBHJOHw Penitential dimension can be pointed out as well. An integral goal of the way to sanc- UVBSZJTBQJMHSJNTDPOWFSTJPO UPSFBMJ[FPOFTPXOTJO UPCSFBLJUTCPOETBOEUPBDIJFWF internal freedom23. Catholic doctrine also gives weight to the festive aspect of pilgrima- HJOH1JMHSJNTFYQSFTTBKPZUIBUDPNFTGSPNGBJUIBOE(PETQSPYJNJUZBOEGSPNUIFUJNF THE KASHUBIAN PILGRIMAGE TO JASNA GÓRA, AS A MANIFESTATION OF CHRISTOCENTRIC MARIAN PIETY 191 of the pilgrimage – through isolation from monotony of everyday life – becomes a holy UJNF EFEJDBUFEFYDMVTJWFMZUP(PEBOETQJSJUVBMMJGF ćFQJMHSJNBHFBMTPIBTBDVMUJDEJNFOTJPO XIJDIJTEJTQMBZFEJOMJUVSHJDBMBDUT &V- DIBSJTU PUIFSTBDSBNFOUT MJTUFOJOHUP(PETXPSE BOENBOZGPSNTPGGPMLQJPVTOFTT Pilgrimage has its apostolical dimension, that is, the heralding of the Gospel and the pro- fession of faith24. Collective (physical and spiritual) rambling fulfills an irreplaceable in- tegrating function, since it forms – and manifests – the specific unity of the pilgrimaging HSPVQTNFNCFST25. *O$ISJTUJBOQJMHSJNBHJOH TBODUVBSJFTQMBZBCBTJDSPMFćFDPODFQUPGTBODUVBSZBT a “holy place” presents difficulties, especially when it comes to theological definition26. In the Old Testament, this concept covered the areas of cult, altar and temple – basically TQBDFEFEJDBUFEUP(PETDVMUUIBUXBTJOBTFOTFUBLFOPVUPGMBZVTF27ćFFYUSBCJCMJDBM DPODFQUPGUFNQMFoTBODUVBSZoXJUISFGFSFODFUP+FSVTBMFNT5FNQMFSFNBJOTPOMZQBSUJ- ally current28$ISJTUJBONFEJFWBMUJNFTIBWFSFUVSOFEUPBOFYUSB$ISJTUBOJD DPTNJDJO- terpretation of temple. Basilica and cathedral are projection of heavenly Jerusalem, but on the other hand the Church – reflecting the cosmos – contributes to its sanctification29. ćJTJTXIZ$IVSDIFNQIBTJ[FTB$ISJTUPMPHJDBMQFSTQFDUJWF $ISJTUTQSFTFODF XIFO VOEFSTUBOEJOHTBODUVBSZćJTQFSTQFDUJWFJTCFJOHSFBMJ[FEJOTBDSBNFOUTQFSGPSNFEUIF- SF JO(PETXPSEBOEJODPNNVOBMHBUIFSJOHT30. Catholic doctrine, pointing to an ort- IPEPYVOEFSTUBOEJOHPGiIPMZQMBDFwTBZTUIBU FTQFDJBMMZJO.BSJBOTBODUVBSJFT SFMBUJPO God – Mary should not be obfuscated31. For the Church, sanctuary is above all a liturgical place where sacrament of penance should be constantly celebrated, beauty of Eucharist should be considered, and anointing of the sick should be performed. Sanctuary is being seen as a widely-noted center of evangelization and spiritual revival. At the end of the 20th century, a balanced theory of pilgrimaging and sanctuary has been elaborated in the Catholic Church. In this theory, great values carried by tradi- tional pilgrim piety are being emphasized, while widely-held pastoral concern for its DPSSFDUOFTTJTBMTPQPTUVMBUFE1JMHSJNNPWFNFOU XIJDIPęFOGPMMPXTJUTPXOSVMFTBOE unhealthy fascination with new “revelations,” require permanent Christological and ecclesiological formation. Happily overcome theological skepticism and rationalism has allowed – especially through the celebrations of Great Jubilee 2000 – for the revaluation and church interiorizing of popular piety, which not so long ago was considered margi- OBMBOEVOPSUIPEPY

2. Jasna Góra and pilgrimaging in Poland

On Polish land, sanctuaries and the custom of pilgrimaging have occurred together with Christianization. Not until the 17th century did a specific boom of this form of religious life occur32ćFCFTUFWJEFODF BNPOH1PMJTITBODUVBSJFT JTUIFIJTUPSZPGTBODUVBSZJO Jasna Góra, which already in the beginning of 15th century achieved country-wide quality. Among others were the efforts of King Wladislaus Jagiello to give this place papal privi- leges and indulgence. Already in the16th century – on the basis of Częstochowa – arose a typical (for folk) pious form of pedal pilgrim movement. Regular pilgrimages from Kalisz, 192 Jan PERSZON

Łowicz, Pabianice, Kraków, Żywiec and Gliwice were initialized. A bit later, pedal pilgri- mages from Warsaw to Jasna Góra started33. “The one that glows in Sharp Gate” was also visited in Vilnius. Since these times, Kashubian pilgrimages from Oliwa and Kościeżyna to Kashubian Jerusalem in have been organized34,BTIVCJBOTQJMHSJNBHJOHUP+BTOB(ØSB in the 15th century has been mentioned already by Jan Dlugosz – the progenitor of Polish historians. *ONPEFSO1PMBOE PWFSQJMHSJNTBODUVBSJFTFYJTU PGXIJDIBSFEFWPUFEUP Mary. Beyond a regional sense, there are also (besides Jasna Góra) Piekary Śląskie, Niepo- kalanów, Kraków with cult of St. Stanislaus and St. Faustyna, Kalwaria Zebrzydowska, Li- cheń, Gniezno, Warszawa (with grave of Fr Jerzy Popiełuszko), Św. Lipka, Góra Św. Anny, Oświęcim. Each year in our country about 7 million people go on pilgrimages (by various NFBOTPGUSBOTQPSUBOEPOGPPU ćJTJTBCPVUPG&VSPQFTQJMHSJNT35. "TJHOJĕDBOUHSPXUIPGQJMHSJNNPWFNFOUUP+BTOB(ØSBoBęFSBSFHSFTTJPODBVTFECZ BOOFYBUJPOUJNFToXBTOPUJDFEBUUIFFOEPGUIFth century and during the interwar ye- BST1BSUJDJQBUJPOPGHSPVQTPGWBSJPVTQSPGFTTJPOTBOEQFPQMFPGDVMUVSFIBTHSPXOćBOLT to the railway, pilgrimages from other countries became possible. In the jubilee year (550th anniversary of the picture) about one million people went through Jasna Góra36"ęFS 8PSME8BS** JO BCPVUNJMMJPOWJTJUPSTUPUIJTQMBDFXFSFOPUJDFE"ęFSUIFDPN- NVOJTUHPWFSONFOUVOEFSUPPLBEFUFSNJOFETUSVHHMFBHBJOTU$BUIPMJDJTNJOUIFĕęJFT B significant decay of movement to Jasna Góra became visible. Only the Warsaw and Lodz pilgrimages remained. In 1963 there were efforts taken to liquidate the pilgrimage from Warsaw. New revival came with the millennium year of 1966 and the beginning of arran- gements to celebrate the 600th anniversary of the painting (since 1976). Great spurs to pilgrim movement were always the visits of John Paul II (1979, 1983, 1987, 1991, 1997)37. A record-breaking number of pilgrims visiting the sanctuary at the same time (about 1.7 million) was noted on VI International Youth Day in 1991. Since the collapse of socialism (1989), many diocesan and regional pedal pilgrimages came into being38. Undoubtedly, a strictly religious function of pilgrimage is not the only one; pilgrim movement contributes to the integration of local ecclesial communities. It also creates unique interpersonal ties, founded on the universal (all-Poland) reference point: the spiritual capital in Jasna Góra. From a historical perspective, the sanctuary in Jasna Góra is visible as the real center of pilgrim movement in Poland. Formed in 15thDFOUVSZBOEGPTUFSFEGPSUIFOFYUIVOESFET years, Marian cult became (in the end of the 20th century – and especially thanks to the Warsaw Pilgrimage) a particular school of pilgrim spirituality for new diocesan and state QJMHSJNBHFTćFQPOUJĕDBUFPG+PIO1BVM**FYUPMMFE+BTOB(ØSBBOENBEFJUBXPSMESF- nowned sanctuary.

3. Kashubian pilgrimage – history and spirituality

ćFCFHJOOJOHTPGUIFQJMHSJNNPWFNFOUSFMBUFEUP.BSJBODVMUJO,BTIVCJBEBUFGSPN medieval times. Swarzewo, situated at Puck Bay, was a local pilgrim place back in the 16th century39. For centuries, people went there by fishing boats or on foot. A dynamic growth THE KASHUBIAN PILGRIMAGE TO JASNA GÓRA, AS A MANIFESTATION OF CHRISTOCENTRIC MARIAN PIETY 193 of the pilgrim movement to this seaside sanctuary was observed in the 20th century. A se- DPOE,BTIVCJBO.BSJBOTBODUVBSZJTJO4JBOPXPOFBS,BSUV[ZćFDIVSDIJOUIJTWJMMBHF came into being back in the 13th century, while the cult of the miraculous Madonna and Child dates from the 14th century40. Organized pilgrim companies have been visiting the Queen of the Kashubians in since 198041. Pilgrimages to local sanctuaries (Swar- zewo, Sianowo, Wejherowo) have made a natural base for pilgrimaging to Jasna Góra. Since 1980, all over Poland a true renaissance of the pilgrimaging custom is evident. To celebrate the 600th anniversary of the icon of Mary and Child (which took place in 1982), Fr Trella made up his mind to organize a Kashubian pilgrimage from Swarzewo to Jasna Góra. On July 26th BęFS)PMZ.BTT42, about 600 people from all over Kas- hubia departed from the sanctuary of the Queen of Polish Sea toward the sanctuary of the Queen of Poland43. On the Jubilee year 2000 the Kashubian Pilgrimage for the first time departed from Hel in order to make a symbolic connection between the “coastal CPSEFSMBOETPGUIF1PMJTI3FQVCMJDwBOE+BTOB(ØSB BOEUPFNQIBTJ[FUIFFYUSBPSEJ- nary character of time in which our generation goes through life. In this manner, the Kashubian Pilgrimage has become the longest walking Pilgrimage in Poland44. For the 25thBOOJWFSTBSZ ,BTIVCJBOTIFBEFEGPSUIFDSPTTPOUIFTVNNJUPG(JFXPOUćFKV- bilee route was about 930 km long and lasted for 26 days45. Its motto was the prophetic TFOUFODF+PIO1BVM**FYQSFTTFEPO+VOFth, 1997 at the Wielka Krokiew in Zakopa- ne46ćF1JMHSJNBHFTKVCJMFFDPJODJEFEXJUIUIFth anniversary of the founding of the Kashubian-Pomeranian Association47. Combined thanksgiving celebrations were per- formed in Jasna Góra48 BęFSXIJDIQJMHSJNTEFQBSUFEGPSUIF5BUSB.PVOUBJOT49ćF fulfillment of the jubilee events was the Holy Mass performed just below the summit of Giewont50. Spiritually productive and safe walking requires proper arrangements51. A substantial role goes to the medical services, quartermaster services, care of traffic regulation, liturgi- cal and music service. Responsibility for the ascetic-spiritual dimension along the journey is held by the Spiritual Father52 aided by other priests53. Every day, the group attends many “lessons” and spiritual trainings: Holy Mass with homily (usually before departure), mor- ning prayers, matins for the Virgin Mary, so called School of prayer (theological-ascetical conference54 VTVBMMZBTVOHSPTBSZ POFQBSU %JWJOF.FSDZ$IBQMFU "OHFMVT EBZTNB- jor conference (about half an hour), Novena to Our Lady of Perpetual Help (Wednesdays, 4BUVSEBZTXJUIDPVOUMFTTJOUFOUJPOTPOOPUFDBSET BOEćF8BZPGćF$SPTT 5VFTEBZT and Fridays). In between spiritual trainings and prayers, religious songs are being sung. On stops, the pilgrimage groups step into churches for a period of adoration. Every eve- ning, usually at the local church, a half-hour Marian Appeal is performed which is atten- ded by people from the local parish. Not without reason is the pilgrimage called a “retreat on the way”55. While the group is marching, the sacrament of penance is performed (at the CBDLPGDPMVNO ćFTQJSJUVBMQSPHSBNPGUIFEBZXBMLJTTVCPSEJOBUFUPUIFQBTUPSBM indications of the Church56. Meditations are concentrated on the Gospel, meeting the stipulation of the primacy of the Word. Catechesis “on the way” emphasizes the Christo- centric character of the Marian cult (school of prayer), putting Jesus in the center of the SPTBSZJUJTTJNJMBSXJUIUIFDIBQMFUBOEJUTEFMJCFSBUJPOTćFNPUJWFPGGPMMPXJOH$ISJTU 194 Jan PERSZON

JTXFMMEFĕOFE CFJOHFYQSFTTFEOPUPOMZJOQFSGPSNJOHIFXBZPGUIF$SPTT CVUBCPWFBMM JOQBUJFOUHSJOOJOH CFBSJOHBOEEFEJDBUFETVČFSJOHćFQSJPSJUZJTHJWFOUPUIF&VDIBSJTU and its adoration undertaken in every church on the way. Pilgrimage shows a clear eccle- siastic and communal profile. It creates strong identification among its participants, based POTQFDJĕDGFBUVSFTPGJUTPSHBOJ[BUJPOBOEDPVSTF/PUXJUIPVUJNQPSUBODFJTUIFFYQFSJ- FODFPGUIFXBMLFSTFHBMJUBSJBOJTNFWFSZPOFJTĕHIUJOHTJNJMBSEJďDVMUJFT UBLJOHQBSUJO UIFTBNFTQJSJUVBMUSBJOJOH BDDFQUJOHUIFTBNFTUBUVTPGiCSPUIFSwBOEiTJTUFSwćFXBM- king community becomes an icon of the Church, “walking” through history. Becoming a public creed, the pilgrimage invites gestures of prayer, solidarity and Christian hospitality among observers and residents. Pilgrims and pilgrimage veterans keep community ties also back home. Traditionally, the Kashubian pilgrimage has (in Swarzewo) its own Holy Mass and Marian Appeal on UIFWJHJMPGUIF'FBTUPOUIF7JSHJOTCJSUI57. Also popular is attendance at Christmas Eve and Easter meetings, which join the Eucharist with brotherly agape prepared by the hos- ting parish58. Ties formed on the way are fostered through friendly and family relations. ćFZNBLFQBSJTIDPNNVOJUJFTBOEQBTUPSBMHSPVQTNPSFWJWJE

Inference

ćJTQSFTFOUBUJPOTIPXTUIFJNQPSUBODF JOUIFMJGFPGUIFDPOUFNQPSBSZ$IVSDI PG the phenomenon of the pilgrim movement, which concentrates around places called TBODUVBSJFT"ęFSBQFSJPEPGSFHSFTTJPODBVTFECZSBUJPOBMJTNBOEJNQSPQFSJOUFSQSF- UBUJPOPGUIF#JCMF UIJTGPSNPGDBUIPMJDQJFUZJTFYQFSJFODJOHBVOJWFSTBMSFOBJTTBODF*U should be emphasized that a complementary theology of sanctuary and pilgrimage has been worked out in the Catholic Church not before the second half of the 20th century. Consideration of this has been accelerated by the John Paul II pontificate, and especially by celebrations of the 2000 Jubilee. For the first time in history, Catholic doctrine reve- aled the importance of so-called folk piousness, which until then had been treated as UIFTQFDJĕDNBSHJOPG$IVSDIPSUIPEPYZćJTEJTDPWFSZJTBDDPNQBOJFECZ FYQSFTTFE in DyrektoriumGPSFYBNQMF JOUFSFTUJOBUIFPMPHJDBMQSPQSJFUZPGVOEFSTUBOEJOHUIF sanctuary and pilgrimage, and of their proper formation (biblical, liturgically-sacra- mental, ascetical, theological, pastoral, moral of ecclesiological). Of great importance JTUIFQSPQFSVOEFSTUBOEJOHBOEFYQFSJFODFPGUIF$ISJTUT.PUIFSSPMF XIJDITIPVME CFTVCPSEJOBUFUPUIFXPSLPGIFS4PO*O1PMFTQJFUZ BQBSUJDVMBSSPMFIBTCFFOQMBZFE GPSTJYDFOUVSJFTCZUIFTBODUVBSZPG+BTOB(ØSB'PSIVOESFETPGZFBSTXPSTIJQPG.BSZ from Częstochowa has strengthened the cultural and religious identity of generations. In the 19th and 20th centuries, it has created a mass movement of walking pilgrimages. In this tradition, the Kashubian Pilgrimage was brought to life. It also stems from local practices of walking to sanctuaries in Swarzewo, Sianowo or Wejherowo. It seems that UIJTQJMHSJNBHFNFFUTFYQFDUBUJPOTGPSNVMBUFECZNPEFSOUIFPMPHZBOEQBTUPSBMSF- DPNNFOEBUJPOTPGUIF$IVSDIUPXBSEUIFQJMHSJNNPWFNFOUćJTQJMHSJNBHFPČFSTB sound Marian piety which respects the Christocentric and ecclesiological principle. It is – at the same time – a school of local patriotism. THE KASHUBIAN PILGRIMAGE TO JASNA GÓRA, AS A MANIFESTATION OF CHRISTOCENTRIC MARIAN PIETY 195

REFERENCES

1 The term “pilgrimage traveling” is accepted in Catholic Mariology. In 1995 in Loreto First Inter- national Congerss of Pilgrim Towns has taken place. Its topic was “Current situation of pilgrim travelling”. 2 In antirithualistic attitude of Christian communities (and also indirectly Catholics) and in empha- sizing rational spirituality, modern anthropologists perceive a heritage of Protestantism. 3 S.L. Zimdras-Swartz notes, that after Vaticanum II worshippers have stopped praying the rosary, attending novenas or October services and pilgrimaging to sanctuaries. Marian piety has been eliminated by clergymen, convinced that worship to Mary interferes with Eucharist. Phenomenon PGiTUSJQQJOHwDBUIPMJDQJPVTOFTTUPQSPNPUF5IF)PMZ.BTTBOEJUTNPOPQPMJ[BUJPOJO$IVSDITMJGF has been called “panmessimo”.  1JMHSJNBHJOHJTUZQJDBMGPSTPDBMMFEGPML#VEEIJTNUIBUXPSTIJQTQMBDFTSFMBUFEUP#VEEIBTMJGF Hindu believers go on a pilgrimage to seven holy cities, to sources of Ganges and sources of Bagui- rati, Mondakini and Alakanada, which form Ganges. 5 Pilgrimage phenomemon is being taken as a manifestation of so-called folk piousness. It means that JUDBNFGSPN$ISJTUJBOTTFOTFPGGBJUIBOEUIFOJUIBTCFFOBDDFQUFECZ$IVSDIT.BHJTUFSJVN+PIO 1BVM**XSJUFTBCPVUBCVOEBODFPGGPMLQJPVTOFTTCFJOHFYQSFTTFEJOQJMHSJNBHFTUPTBODUVBSJFT i5IF-PSEIBETBJEUP"CSBN i-FBWFZPVSDPVOUSZ ZPVSQFPQMFBOEZPVSGBUIFSTIPVTFIPMEBOE go to the land I will show you. I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing.” Gen 12,1. 6 The route has double meaning; topographic, that is moving toward chosen direction, and spiritual. On the route God cleans His people and educates them. 7 Actually it was (vid. Genesis 21,25,33,34) a portale temple, taken apart for the journey and put back together for longer stopovers by Judes traveling to Canaan. Apart from the tent it consisted of fenced yard, the holocaust altar, the table of shewbread, seven-branched candlestick and the altar of incense.  $PNQSFIFOTJWFTUVEZPGUIF"SD BTUIFQMBDFPG(PETQSFTFODFBNPOH)JTQFPQMF IBTCFFOXSJUUFO by A. Mozgol, where author notes, that in the epoch of New Testament the Church, community of (PETQFPQMFJTBOBOBMPHZUPUIF0ME5FTUBNFOUBM"SD"QBSUJDVMBSNBOOFSPG(PETQSFTFODFBOE ultimate fulfillness of His promices is Jesus Christ and His sacrifice commemorated in Eucharist.  #1POJ˃ZTIPXTEPDUSJOBMBOEDVMUJDBMFWPMVUJPOPG*TSBFMTSFMJHJPOGSPNBIJTUPSJDBMQFSTQFDUJWF Characteristic of these sanctuaries (Betel, Ber-Szeba, Sychem, Gilgal, Szilo, Gibeon, Ofra, Mispa) are XJEFTZODSFUJTN DPFYJTUFODFXJUIMPDBM$BOBBODVMUT SFMBUJPOUPUSBEJUJPOPGQBUSJBSDIT BMUBSTBOE holy trees. As U. Szwarc states tradition of Jahve had led to liquidation of these sanctuaries and to DFOUSBMJTBUJPO BTBSFTVMUPG,JOH+PTJBITSFGPSN PGDVMUJDMJGFJOUIF5FNQMFPG+FVTBMFN7JEBMTP 10 The new and definite Temple is Jesus Christ Himself and all these that have been engrafted in Him (1 P 2,4–5).  "T/BEPMTLJTUBUFT WJTJUJOH"QPTUPMFTHSBWFTIBECFFOOPUFEBMSFBEZCBDLJOnd century. St Polycarp of Smyrna writes about it (before 150 A.D.) as well as St Abercius of Hierapolis (216). Graves of martyrs in catacombs had been also visited. 12 The oldest documents mention that meditations on fragments of Bible and prayers have accompanied these visits. 13 M. Eliade takes cult of saints and their relics spreading among ancient Christians as a source of the pilgrimage. 14 This topic is treated comprehensively by W. Rędzioch.. 15 Dyrektorium mention Altotting, Aparecida, Assisi, Chartres, Częstochowa, Lourdes, Mariazell, Nagasaki, Padwa and Knock among others.  8JUIUIFQSPCMFNPGQSJWBUFSFWFMBUJPOTWFSJGJDBUJPO$IVDIIBWFTUSVHHMFEBMSFBEZCBDLJOst cen- tury (Didache), especially with prophetic visions. Later, in 175, efforts have been put to develop TUSVHHMJOHXJUI.POUBOJTN SVMFTPGEJTDFSOJOHQSPQIFUJFTBOEFYUBTJFT8IFOJUDPNFTUPTP 196 Jan PERSZON

called mariophanies (analogical to theophanies and christophanies), as the first testimony is being DPOTJEFSFEBUSBEJUJPO XIJDITBVUIPSXBT4U(SFHPSZPG/ZTTBXIPEJFEJO PGWJTJPOPG.BSZ  who appeared to St Gregory the Wonderworker. In 1516 5th Lateran Council decides, that acknowl- edgement of revelations as true and permission for their propagation belongs to Apostolic Capital. Vid. J. Bouflet, P. Boutry, Znak na niebie. Objawienia Matki Bożej, Warszawa 2000 p. 6 n. Authors present a history of revelations since 16th century till the beginning of nineties of 20th century. In relation to Medjugorie (ibidem p. 283-288) authors quote considerate (and negative) statements of Congregation for the Doctrine of the Faith (from 1991). 17 In U.S. the straightforward effect of mass visits to Medjugorie have been organizing Mariologic sym- posies, creating Marian centers, eruption of publications of revelations and new, arising unhealthy TFOTBUJPOT .BSJBOiSFWFMBUJPOTwJO$POZFST (FPSHJB 4PVUI1IPFOJY "SJ[POB BOEPUIFSQMBDFT Author also notes mass revival of Marian piety (also among youth) in USA in eighties and nineties of 20th century, as well as in other sanctuaries in the World (Lourdes, Knock).  5VSOFSTUBUFT UIBUQJMHSJNT BTXFMMBTUVSJTUT FYQFSJFODFTQFDJGJDGFFMJOHPGACFJOHGSFFEGSPN SFHVMBSTPDJBMSFMBUJPOTBOEPGFOUFSJOHTQJSJUVBMFYQFSJFODF XIJDIJTDMPTFUPNJTUJDBM  "OUISPQPMPHZGPSTFWFSBMEP[FOTPGZFBSTFYQMPSFTUIFTVCTUBODFBOEGVODUJPOPGSJUVBM*UJTCF- ing a carrier of socially shared religious ideas, integrating the community. As a “Holy Work”, the ritual is complementary to myth. Rituals are also forms of social communication. Hence ritual is being stated as a symbolic system of meanings and communication, by which community delivers its traditions, religious truths, norms, values and rules of social organization. Ritual is a human response to transcendental reality, and this is its basic function. Religion does not delimit itself to ritual, but manifests itself in it. 20 Mary Douglas shows sociologic literature (M. Weber, B. Wilson, V. Turner), to emphasize fundamental role (widely understood as socially-creative) of ritualized religious behaviors and their necessity GPSoMBUFMZFNQIBTJ[FEoJOUFSOBMSFMJHJPVTFYQFSJFODF"OUISPQPMPHJTUBSHVFTXJUINPEFSO QPTU protestant) individualism, which shows the real meaning of rituals. 21 Term has been created by A. Van Gennep (Les rites de passage, Paris 1909). His theory is based on two assumptions: World consist of two spheres: sacral and laic; human life is a series of “passes” from one social group to another, from one position to another. These passes are ritualized. Bell shows, that cathegory of rituals of passing gives out the nature of pilgrimage; a pilgrim leaves “known” world, departures for dangerous route through “foreign” areas to arrive to a “Holy Center”. 22 Nadolski specifies following types of pilgrimage: to graves and places of recollections, to living persons, as a form of ascetism, piety-motivatied (devotional), to graves of martyrs and to cemetaries, imploring (for health, help, advice), to relics, thanksgiving and penitential (servicing a confession).  +PIO1BVM**XSJUFTBCPVUQJMHSJNBHFBTBQSBDUJDFPGBDUJWFBTDFUJTNBOEQFOBODF FYQSFTTJOHUIF wakefulness of heart and disposition for transformation. 24 This aspect of pilgrimage is being emphasized by coordinator of pilgrim movement (from Polish Episcopate) Fr dr J. Pawlik. 25 The Commission of Conference of Italian Episcopate besides cultic dimension of pilgrimaging (that is being updated in liturgy and sacraments), emphasizes also dimension of prophecy and cultural, related to characteristics of sanctuary (architecture, religious art, local pietal behaviours). 26 Dyrektorium defines sanctuary as a “sign of active and saving presence of Lord in the history and BTBQMBDFPGSFTU XIFSF(PETQFPQMFQJMHSJNBHJOHPOUIFSPBETPGUIJT8PSMEUPXBSETGVUVSF$JUZ […], get stronger for further rambling”. The role of sanctuary in the perspective of anthropology of culture is being presented by de Fiores.  3FGMFDUJPOPOFTTFODFPGB)PMZ1MBDFBTBiTQBDFXIJDIQSFTFSWFTTJHOTPGFYUSBPSEJOBSZTBWJOHJOUFS- vensions of God” was given by John Paul II. Emphasizing the necessity of cult in “Spirit and thruth”, 1PQFTBZTUIBU$ISJTUJBOUFNQMFJTBDPOTFRVFODFPG$ISJTUTFNCPEJNFOU7JEBMTP/BEPMTLJ 28 M. Eliade connects the religious symbolism of a mountain (point of contact of sky and ground) with the concept of a Holy Place and the temple, which – in various religious traditions – have gathered prerogative “center”. Author defining “Holy Place” recalls hierophany, which stands at genesis of a sanctuary. Constructing and locating a sanctuary is not left to discretion, but requires discovery of THE KASHUBIAN PILGRIMAGE TO JASNA GÓRA, AS A MANIFESTATION OF CHRISTOCENTRIC MARIAN PIETY 197

(PETXJMM7JEBMTP 29 As Eliade writes four parts of a basilique mean four cardinal points. The altar is an Eden on the East; the West symbolizes land of darkness and death. Vid also.  5SFBUJOHTBODUVBSZBTBQMBDF JOXIJDI(PETBDUJOHBOEBEWPDBDZPG4BJOUT FTQFDJBMMZ.BSZT JT more “accurate” than in other places may lead to overusage. Conception of temple-sanctuary has been radically fulfilled in Jesus Christ. He by himself is the only true temple, “place” of perfect cult given to God. Therefore proper christianic approach to sanctuaries has to be – in the light of this truth – continuously verified. M. Pisarzak states, that “sanctuaries are the priviledged fulfillment DFOUFSTPG$IVSDITTBWJOHNFEJBUJPOw-BTUJOHUISPVHIDFOUVSJFTEJTDVTTJPOPOUIFPMPHJDBMTUBUVT of temple (church, place of prayer and cult) in relation to the Temple which is Jesus Christ and His people, is being presented by R. Walczak.  ,VNBMBOPUFTUIFEBOHFSPGFNQIBTJ[JOH.BSZTSPMF 4IFIFBMT SFJHOT HJWFTHSBDF XIJDIJT “pushing” to the background the christologic foundation of sanctuary. Pisarzak warnes against “materialisation” of folk cult related to visualization (an icon, a statue) of Mary. 32 As A. Witkowska says, in then Republic of Poland number of Marian cult centers has reached 300.  'PSUIFGJSTUUJNFJUIBEEFQBSUVSFEJOGSPN1BVMJOFT$IVSDIPG)PMZ(IPTUJO8BSTBX PSHB- nized by Brotherhood of Five Wounds of the Christ. It was the year of coronation with papal crowns of the miraculous painting. About 200 thousands pilgrims has attended the ceremony. 34 Documented and discerning work on the calvary and related pilgrim movement has been written CZ'SBODJTDBO(",VTUVT[7JEBMTP"TJHOPGTPDJBMiEFNBOEwGPS1BTTJPOTDVMUQMBDFJTBOPUJDF of “great crowd” that has attended consecration of first calvarian chapels. 35 Each year our sanctuaries are being visited by about 500 thousands foreigners. Half of them visit Częstochowa. 36 New form of worshipping Mary has been established at that time. These were pledges of various social groups (women, men, academic youth, teachers, bishops). 37 It has been estimated that within years 1981 – 1989 about 300 – 400 thousands of faitfull have CFFOWJTJUJOHBOOVBMMZXJUIQFEBMQJMHSJNBHFT5IFTFOVNCFSTEPOUIBWFBOZBOBMPHJFTUPTJNJMBS phenomenon in Christian history. 38 Diocesal pilgrimaging is being organized in all 43 Polish dioceses. 39 Gothic statue of Mary and Child is dated for 15thDFOUVSZ XIJMFGJSTUDIVSDIIBWFFYTJTUFEIFSF before 1421. In 1880 building of present impressive neogothic temple has been finished. 40 W. Szulist is considered that the parish has been founded in 1393. Vid also. 41 In Sianów most pilgrims attend feast of Our Lady of the Scapular (16th of July), bit less on the JOEVMHFODFPO.BSZTCJSUI3FHVMBSQFEBMQJMHSJNBHFJTCFJOHPSHBOJ[FEJO,BSUV[Z 4JFSBLPXJDF  Lębork, Wygoda, Luzino, Przodkowo, Strzepcz, Sulęczyno, Linia and other places. Since 2001 the Pilgrimage from Miastko (120 km) arrives as well. 42 The Holy Mass opening historical Kashubian Pilgrimage was led by then ordinary of Chełmno, bp Marian Przykucki. It has found acceptance that Eucharistic Liturgy opening the Pilgrimage is being led by bishop. Several times it went to bp Edmund Piszcz, the bp Andrzej Śliwiński, bp Hen- ryk Muszyński and bp Marian Przykucki. Since 1992 pilgrims have been sent off by abp Tadeusz Gocłowski, bp Zygmunt Pawłowicz and bp Ryszard Kasyna. Bishops have visited pilgrims on the way as well (in Zblewo, Borzechowo and other places). 43 Pilgrimage had departed with blue banner (decorated with John Paul II and sentence “we bring help to Holy Father” on the averse, and the Lady of Swarzewo on the reverse), which accompanied QJMHSJNTUJMM*OUFSFTUJOHDVTUPNJTSFMBUFEUP1JMHSJNBHFTCBOOFS8IFOFWFSJOQBSJTIPG .FDIPXPUIF,BTIVCJBO1JMHSJNBHFTNFNCFSHFUTNBSSJFE DPMPVSHVBSEBDDPNQBOJFTIJN IFS  by the altar. 44 Route Hel – Częstochowa is 638 km long, it takes 19 days to finish it. The longest stage is 44km long, the shortest one – 25 km. As stated by Janus, Nowak Pilgrimage from walks for 620km, the one from – 613km. 198 Jan PERSZON

45 About 500 people have attended Pilgrimage that has lasted from 25th of July till 20th of August. 46 “They shall look on him whom they have pierced”- these words guide our gaze towards the Holy Cross, towards the tree of the Cross on which was hung the Saviour of the world. “For the word of the Cross is folly to those who are perishing, but for us it is the power of God” (cf. 1 Cor 1:18). The people of Podhale understood this well. And as the nineteenth century was drawing to a close and the new one was beginning, your forebears planted a Cross on the top of Giewont. It is there and remains there still. The Cross is a silent but eloquent witness to our time. It can be said that this Jubilee Cross looks in the direction of Zakopane and Krakow, and beyond: in the direction of Warsaw and . It embraces all our land from the Tatra to the Baltic. […].[…] This cross looks all over Poland now, from the Tatra to the Baltic, and this cross says to whole Poland: Sursum corda – Hearts up! It is needed that whole Poland from the Baltic to the Tatra looking toward the cross on Giewont, will listen and repeat: Sursum corda – Hearts up! Amen. 47 History of this unusually meritorious for organization was described in comprehensive monograph by C. Obracht-Prondzyński. 48 The common (for Pilgrimage and numerous delegations of KPA with president A. Jabłoński) Holy Mass on Aug 12th at 21.30 has been led by bp Jan Szlaga from Pelplin, and the homily has been preached by bp Józef Szamocki from Toruń. 49 The route has led via Myszków, Olkusz, Czernichów, Kalwaria Zebrzydowska, Maków Podhalański, Rabę Wyżną, Ludźmierz, Zakopane-Krzeptówki. 50 The Mass has been performed on Herbaciana Polana above Kondratowa Przełęcz. The ceremonial ending of the jubilee Pilgrimage has been attended by over 1000 Kashubians accompanied by people from Tatra and Śląsk. 51 Every year Kashubians carry a new (hand-painted) emblem of Pilgrimage, so-called “tefla”. Within years of 1982–1991 this plate has been being painted for the Pilgrimage by brother Ryszard Łaga from Połchowo (parish of Mrzezino). In May posters are being distributed, Pilgrimage badges (carried by every participant) are being ordered, medicines and bandages are being organized, and portable speakers are being inspected. The Kashubian Pilgrimage has published its own songbook 1VDL $%SFDPSEDPOUBJOJOH1JMHSJNBHFTIJUTBOETFWFSBMWFSTJPOTPGQPTUDBSET&WFSZZFBS 500 T-shirts and 1500 scarfs are being printed. 52 For several years the author had fulfilled this function. In 2001 Fr Jan Plottke, the current rector in Starzyna has taken over this function. 53 At this period Pilgrimage has been spiritually enriched by priests: A. Pradela, S. Majkowski, M. Płaza, S. Drzeżdżon, D. Knapiński, W. Szornak, P. Tartas, K. Ławrukajtis, R. Chmieliński, K. Terepka, W. Prange, S. Reszke and others. With the group several alumni of Gdansk Seminary in Oliwa and of Seminary in Pelplin along with Resurrection Sisters ramble as well. 54 Last years, within framework of school of prayer, various topics have been picked up: “Rosary as QSBZFSPGUIF8FTUEFWPUFEUP+FTVTw i"QPTUMFT$SFFEw i0VS'BUIFSw i&VDIBSJTUw iBOHFMTHSFFUJOHw  “eight of blessings”. 55 Such a name is being used (with reliable justification) by J. Pawlik. 56 The thing is about so-called topics of “pastoral year”, announced by Conference of the Polish Episco- pate. Past years following topics have been considered on conference: 2000 – “I believe in Church”; 2001 – “Novo Millenio Ineunte”; 2002 “To get to know the Christ”; 2003 – “To love Christ”; 2004 – “Following Christ”; 2006 – “To bring hope to poore ones”; 2007 – “Take a look, brothers, onto your vocation”. 57 Spacious neogothic temple in Swarzewo is being filled up at 9.00 P.M. Meeting in Swarzewo proceeds in unusal atmosphere of gracefulness and joy; it is an opportunity to have some warm conversations, CSJOHNFNPSJFTPSFYDIBOHFQIPUPT 58 For several years the Christmas meeting is taking place on 3rd Sunday of advent in the church of St Peter and Paul in Puck. The spring meeting takes place on 2nd Sunday of Easter (Feast of Divine Mercy) in a chosen parish in Kashubia. THE KASHUBIAN PILGRIMAGE TO JASNA GÓRA, AS A MANIFESTATION OF CHRISTOCENTRIC MARIAN PIETY 199

LITERATURE AND SOURCES

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29. Kumala J. Formuła per Jesum ad MariamXEVT[QBTUFSTUXJFTBOLUVBSJVNNBSZKOFHPS.C. Napiór- kowski, K. Pek K. (ed.). Przez Jezusa do Maryi. Materiały z sympozjum mariologicznego zorganizo- wanego przez Polskie Towarzystwo Mariologiczne Licheń, 26-27 Oct 2001. Częstochowa – Licheń. 2002. 30. Kustusz G.A. Święte Góry Wejherowskie. . 1991. 31. Łach S. Księga Rodzaju. Wstęp. Przekład z oryginału. Komentarz. Poznań. 1962. 32. Mozgol A."SLB1S[ZNJFS[BG. Witaszek (ed.). Życie religijne w Biblii. Lublin 1999. 33. Nadolski B. Liturgika. V. III. Sakramenty, sakramentalia, błogosławieństwa. Poznań. 1992. 34. Nadolski B.1PCP˃OPʯʉMVEPXBBMJUVSHJB$PNNVOJP   35. Nowak S.1PMTLBESPHBNBSZKOB4BMWBUPSJT.BUFS  OS 36. Obracht-Prondzyński C. Pięćdziesiąt lat działalności Zrzeszenia Kaszubsko-Pomorskiego (1956- 2006), Gdańsk. 2006. 37. Pawlik J. 25 lat narad pastoralnych księży kierowników pieszych pielgrzymek w Niepokalanowie 1980-2004. Częstochowa. 2004. 38. Perszon J. Króluj nama wiedno. Wybrane zagadnienia z ludowej religijności maryjnej na Ziemi Wejherowskiej. Luzino. 1993. 39. Perszon J. Od Bałtyku po gór szczyty. XXV Jubileuszowa Pielgrzymka Kaszubska. Wejherowo. 2007. 1JFMHS[ZNLB8JFMLJFHP+VCJMFVT[V4BMWBUPSJT.BUFS  OS 41. Pisarzak M.3PMBTBOLUVBSJØXNBSZKOZDIXLT[UB’UPXBOJVQPCP˃OPʯDJNBSZKOFKJ. S. Gajek, K. Pek (ed.). Matka Jezusa pośród pielgrzymującego Kościoła. Warszawa. 1993. 42. Poniży B.1JFSXT[FTBOLUVBSJB*[SBFMBG. Witaszek (ed.). Życie religijne w Biblii. Lublin. 1999. 43. Rahman F.*TMBNM. Eliade (ed.). Encyclopedia of Religion. New York. 1987. 44. Rędzioch W. Santiago de Compostela. Pielgrzymi szlak do grobu św. Jakuba. Narni-Terni. 1997. 45. Ryczkowski E. Królowa Kaszub. Sianowo-Banino. 2002. 46. Schultz F. Geschichte der Kreise Neustadt und Putzig. Danzig. 1907. 4’PXOJL5FPMPHJJ#JCMJKOFKFEX. Leon-Dufour. Poznań. 1990. 48. Szulist W..BULB#PTLB4JBOPXTLBo,SØMPXBʯSPELPXZDI,BT[VC4UVEJB1FMQMJʤTLJF1FMQMJO 1980. 49. Szulist W.1JFMHS[ZNLJOB,BT[VCBDI4UVEJB1FMQMJʤTLJF1FMQMJO 50. Szwarc U.ɭXJʇUZOJBKFSP[PMJNTLBG. Witaszek (ed.). Życie religijne w Biblii. Lublin 1999. 51. Turner E.1JMHSJNBHF.&MJBEF FE &ODZDMPQFEJBPG3FMJHJPO/FX:PSL 52. Walczak R. Symbolika i wystrój świątyni chrześcijańskiej. Przewodnik po współczesnej architektu- rze wnętrz sakralnych według soborowych dokumentów Kościoła i aktualnego prawa kościelnego. Poznań. 2005. 53. Więckowiak J. Kalwaria Wejherowska. Dzieje, sztuka i architektura. Wejherowo. 1982. 54. Witkowska A.5IFDVMUPGUIF7JSHJO.BSZJO1PMJTISFMJHJPVTOFTTGSPNUIFUIDFOUVSZ5IF Common Christian Roots of the European Nations. An International Colloquim in the Vatican. Florence. 1982. 55. Zimdras-Swartz S. L. The Marian Revival in American Catholicism. Focal Points and Features of UIF/FX.BSJBO&OUIVTJBTNM.J. Weaver, R.S. Appleby (ed.). Being Right. Conservative Catholics in America. Bloomington. 1995. 56. Zimoń H.1PKʒDJFJLMBTZGJLBDKBSZUVB’VK. Kowalik. (ed.). Tradycja i otwartość. Księga pamiątkowa poświęcona o. Profesorowi dr. hab. Stanisławowi Celestynowi Napiórkowskiemu. Lublin. 1999.

Gauta: 2008 09 19 Parengta spaudai: 2008 12 03 THE KASHUBIAN PILGRIMAGE TO JASNA GÓRA, AS A MANIFESTATION OF CHRISTOCENTRIC MARIAN PIETY 201

Jan PERSZON KAŠUBŲ PILIGRIMYSTĖ Į JASNA GÓRA KAIP KRISTOCENTRINIO IR MARIJINIO PAMALDUMO IŠRAIŠKA Santrauka

Straipsnyje parodoma piligrimystės svarba šiuolaikinėje Katalikų Bažnyčioje. Piligrimai vyksta į vietas, vadina- mas šventovėmis. Kurį laiką slopinta racionalizmo ir neteisingo Biblijos aiškinimo, ši katalikiškojo pamaldumo forma išgyvena atgimimą. Reikia pabrėžti, kad šventovės ir piligrimystės teologija Katalikų Bažnyčioje buvo plėtojama nuo XX a. antrosios pusės. Šiuos svarstymus pagreitino Jono Pauliaus II pontifikatas, ypač 2000 metų jubiliejus. Pirmąkart istorijoje katalikiškoji doktrina atkreipė dėmesį į vadinamąjį liaudies pamaldumą, kuris iki tol laikytas Bažnyčios ortodoksiškumo ženklu. Šį atradimą lydi teologiškai apmąstyta šventovė ir piligrimystė bei teisingas jų formavimas (biblinis, liturginis-sakramentinis, asketinis, teologinis, pastoracinis, moralinis). Labai svarbu suprasti ir patirti Kristaus Motinos, kaip padėjėjos savo Sūnaus darbe, vaidmenį. Lenkų pamal- dume šešis šimtmečius ypatingą vietą užėmė Jasna Góra šventovė. Šimtmečiais Częstochowos vietovėje gar- binama Marija stiprino ir ugdė kultūrinį bei religinį kartų identitetą. XIX ir XX a. paplito masinė piligrimystė pėsčiomis. Taip atsirado kašubų piligrimystė. Ji taip pat sietina su keliavimu pėsčiomis į Swarzewo, Sianowo or Wejherowo šventoves. Atrodo, kad ši piligrimystė pateisina moderniosios teologijos suformuotus pastora- cinius lūkesčius, keliamus piligriminiam judėjimui. Ši piligrimystė garsina pamaldumą Marijai, gerbiantį kristocentrinį ir bažnytinį principą. Kartu tai tampa ir patriotizmo mokykla.

KEY WORDS: Kashubian, pilgrimage, Jasna Góra, shrine, folk religion. PAGRINDINIAI ŽODŽIAI: kašubai, piligrimystė, Jasna Góra, šventovė, liaudies pamaldumas.

Jan PERSZONoBTTPDJBUFQSPGFTTPS UIFIFBEPG'VOEBNFOUBMćFPMPHZBOE3FMJHJPMPHZ%JWJTJPO 'BDVMUZPG ćFPMPHZ  /JDPMBVT $PQFSOJDVT 6OJWFSTJUZ JO 5PSVO  1PMBOE &NBJM QFSTIJOH!VNLQM 1IPOF OVNCFS   611-49-94. Jan PERSZON – docentas, Teologijos fakulteto Fundamentinės teologijos ir religijotyros katedros vedėjas Torū- nės Mikalojaus Koperniko universitete, Lenkijoje. El. paštas: [email protected]. Tel. (56) 611-49-94.