PEREGRINUS CRACOVIENSIS Zeszyt 10, 2000 ISSN 1425−1922

Stanisław Dziedzic

The Cradle of Sainthood

ow many universities can be found in Europe or even in the world, of which it can be said that they have been the cradles of , as is the case Hwith the ? In fact it has been, and still is, the host of saints, blessed and those who died with a reputation of holiness are still growing by both those who died in the distant and not−so−distant past. During the in which the was declared of Queen Jadwiga, the great founder and benefactor of the Cracow University, John Paul II expressed this statement while highlighting and praising the queen’s contribution to his former Alma Mater. “Should not Cracow”, said the Pope, “along with all of , be grateful for the works of Jadwiga that have blossomed so magnificently in the lives of so many sacred students and professors? Today, these great men of God of all generations, from John Kanty and Stanisław Kazimierczyk to the blessed Józef Sebastian Pelczar and God’s Servant Józef Bilczewski, appear before us to join in our hymn of the thanksgiving to God for the fact that, owing to the generous works of Queen Jadwiga this city has become the cradle of sainthood.”1 The ceremony in which Jadwiga was declared , held on Cracow’s Błonia on June 8, 1997, coincided with the 600th anniversary of the Faculty of which was established due to the efforts of Jadwiga and her husband Jagiełło within the Studium Generale. A few hours after the ceremony, a unique, symbolic event took place at the University Church of St. Ann: John Paul II met with the academic community associated with the Jagiellonian University, the Papal Academy of The− ology, which continues the traditions of the Cracow Faculty of Theology, and the Rectors of all Polish autonomous institutions of higher education. The Pope stres− sed that this expression of unity and the need “to be rooted in all history of Polish science,” that the Jagiellonian foundation had brought about was an important message for promoting the identity of the Polish academic community and identify− ing its duties for the nation. 20 Stanisław Dziedzic

“Together we return to the sources from which six hundred years ago the Jagiellonian University and its Faculty of Theology were born. Together we wish to take up once again the great spiritual heritage of this University for the history of our nation and the history of Europe, so this precious endowment could be transferred unharmed in the third Millenium to the next generation of (...) Jadwiga, the sacred founder of the University, knew with the wisdom of a saint that a University, as a community of people pursuing the truth, is indispensable for the life of the nation and the life of the Church (...) The work of Jadwiga bore fruit in another dimension, as well as the history of Cracow in the 15th century is a history of saints closely associated with the Jagiellonian University.”2 The great for and attachment of the Polish nation to the saintly Queen, was transformed into a religious cult soon after her death. Six hundred years passed when the Church issued an official decision declaring her a saint. For a long time, the intrigues of the Teutonic Knights and the Habsburgs delayed the process of canonization of the queen who died with a reputation of holiness. Nine sermons by University professors from the 15th century were devoted to the saintly monarch. The university that owes so much to Jadwiga, each year celebrates the anni− versary of her death on July 17. These events contribute to the profound and vivid propagation of the cult of the Queen. On the motion of the of Cracow, Zbigniew Oleśnicki, the Chancellor of the University, Archbishop Wojciech Jastrzę− biec established a special committee to record and investigate the miracles attribu− ted to her intervention (1426). The committee consisted of well−known representa− tives of Cracow’s academic community, including Paweł Włodkowic, Stanisław of Skalbmierz and Paweł of Zatok. In his sermon given during a solemn mass which was celebrated on the 27th anniversary of the death of Queen Jadwiga, Franciszek of Brzeg stated poetically:

“Your Majesty the Queen, You are the pride of Cracow, of Poland, of the whole nation, As you were brave and your heart full of courage As you had loved noble things,

Therefore the hand of the Lord will give you strength And you shall be blessed for centuries.”3

The locality of the Queen’s special cult which has continued incessantly since her death is where the mortal remains of Jadwiga are buried. The location of her burial place was also special – the Cathedral chancel, on the left of the main altar where coronations of Polish kings were celebrated. Here pious pil− The Cradle of Sainthood 21

Fig. 1. Plan of Cracow (fragment) 212121212121 22 Stanisław Dziedzic

The portrait of Queen Jadwiga, by Antoni Piotrowski (1900), is on the front wall of the Ceremonial Chamber in Collegium Novum (Arch. Jagiellonian University Museum). The Cradle of Sainthood 23

Effigy on the tomb of Queen Jadwiga (by Antoni Madeyski), Wawel Catherdal (drawing by Danuta Boguszew- ska-Chlebowska) (Arch. StanisŽaw Dziedzic). grims used to light candles, hang votive offerings and pray for her canonization. In the 17th century, the grave of the Queen was covered with inscribed plaques noting that it was the final resting place of the saintly monarch. In 1949, efforts for her were resumed. Her grave was opened for the second time (the first was in 1887) and the mortal remains of Jadwiga were transferred to a marble sarcophagus which had been commissioned in 1902 by Karol Lanckoroński. This sepulchral monument of exceptional beauty was done in Carrara marble by the outstanding painter Antoni Madeyski, who also completed a beautiful statue of her in alabaster. Zofia Łuszczkiewiczówna was the model for this statue. The sarcophagus of Queen Jadwiga was modeled from the 15th−century sepulchral monument of Ilaria dela Caretto at the cathedral in Lucca, Italy. The grave of the Queen who rested there until 1987, was the focus of abun− dant reverence from Cracovians and the entire nation. Great promoters of raising of the Queen to the altars were the metropolitan archbishops of Cracow – Cardi− nals Sapieha, Karol Wojtyła and . During each of the pilgrimages to his home country, John Paul II visited the grave of Jadwiga. On June 8, 1979, during his first pilgrimage to Poland, he was the first to dedicate the Holy 232323232323 24 Stanisław Dziedzic

The rational (rationale) donated by Queen Jadwiga to of Cracow, 1384-1386, Wawel Cathedral Treasury. The privilege to wear a rational is granted only four ordinary bishops of dioceses, including Archbishop of Cracow. Photos: Karol Wojty³a, the then Bishop Metropolitan of Cracow wearing the rational for the first time (March 8, 1964) and his successor Cardinal Macharski (private collection of Stanis³aw Dziedzic)

Mass to Blessed Queen Jadwiga at Wawel Cathedral. On June 10, 1987, he raised the relics of the blessed queen to the altar. The relics were placed in a mensa on the altar of the Black Crucifix at Wawel. The famous crucifix dating from the second half of the 14th century, has al− ways been venerated by great religious cult. Against the background of a silver plate, placed in a late− altar of black marble designed by Francesco Placidi and for several centuries veiled behind a transparent metal net, this crucifix has been among the greatest sacred objects in Poland’s most honored shrine. For cen− turies, the Black Crucifix was known as “the cross of Queen Jadwiga.” It is believed that the saintly queen prayed at that crucifix when she had to make crucial decisions and that at the foot of Christ Crucified she considered things important to the nation, the Church, the State and to herself. “According to tradition,” writes Michał Rożek, “the Saviour has spoken from this cross to the young Queen Jadwiga with these words ‘The request in your prayer will be fulfilled.’ This is likely where the idea of Christianization of Lithuania was conceived.”4 The Cradle of Sainthood 25

Visitors to Wawel Cathedral pray constantly at the sarcophagus of Queen Jadwiga, as they do at her reliquary at the mensa of the Black Crucifix. Near the sarcophagus, in an ornamented showcase, are the Queen’s sepulchral insignia – her scepter and royal apple in lime wood, probably once gilt... Jadwiga bequeathed all her jewelry to the University, the poor and to religious foundations. There are many such places in Wawel Cathedral. They are associated with those who were raised to the altars, are still awaiting the conclusion of beatification processes, died with a reputation of holiness, have been objects of a religious cult, including those whose popularity has faded away with time, but who were in one way or another connected with the Cracow University – monarchs, bishops, mem− bers of the Cathedral chapter, professors, university graduates and others. When walking down Wawel Hill towards main buildings of the University one should take the longer route along Kanonicza Street which is justly thought of as the most beautiful street of old Cracow. Historic townhouses in the Gothic, Rena− issance, Baroque and Neo−classical styles were remodelled many times. Originally most were inhabited by the canons of Cathedral Chapter. They were mansions and palaces, not simple townhouses, richly furnished, often with grand interiors and fine courtyards. The tenants of these buildings were replaced and their functions have changed, but the street has lost nothing of its picturesque charms. Many of the canons and bishops who lived in mansions on Kanonicza Street were outstan− ding statesmen, Church dignitaries and graduates of the Cracow University. The corner house at 25 Kanonicza Street, which was originally a royal bath− house, belonged to the canons from the early 15th century. Canon Jan Długosz (student of the Jagiellonian University from 1428−31), the author of The Annuals or the Chronicles of the Polish Kingdom, and Liber beneficiorum dioeces Cra− coviensis lived there for twenty years. This is why it is now known as “Długosz’s House.” It was there that the life of the author of the monumental chronicle and many other works came to an end in 1480. He was nominated archbishop of Lvov but did not manage to assume his duties. His mortal remains which are now buried in a crypt of the Skałka Church were once the subject of cult worship, which with time this has faded away. Maciej Miechowita, a professor of the Jagiellonian Uni− versity and eight times its Rector, a historian, an astronomer and a physician of international renown, lived in Długosz’s House in the early 16th century. Miechowi− ta was the author of the first printed manual of Polish history and of the no less famous treatise on Slavic people. He was also famous for his works of philanthro− py, as a custodian of poorer students of the University. Since 1991, this building, picturesquely situated at the foot of Wawel Hill has been the seat of the Rector’s office of the Papal Academy of Theology. The house at 20 Kanonicza Street was erected in the second half of the 14th century and later purchased for the Cathedral Chapter from the Szafraniec family by Cardinal Zbigniew Oleśnicki, the Chancellor and great benefactor of the Univer− sity. Stanisław Hozjusz lived in this house for some time. He was a native Craco− 252525252525 26 Stanisław Dziedzic

vian, received a bachelor’s degree at the University and a doctorate in law at an Italian university. He was the secretary to King Sigismund the Old. At the age of almost forty five, he took the holy orders at Skałka Church. Soon after that he beca− me the Bishop of Chełmno (1549), in 1551 was nominated the Bishop of War− mia, and in 1561 cardinal. He gained European renown when he wrote “The Profession of Faith” on the request of the Polish episcopate for the provincial sy− nod in Piotrków (1551). His work was later published in Mainz, Germany (1557). His explanation of the principles of Ro− man Catholic dogmas became the basis for the theses developed by St. Peter Chanson and the Roman Catechism. Ho− zjusz was a leading representative of the Stanis³aw Hozjusz (Hosius), 1505-1579. counter−reformation movement in Po− Hosius was the principal figure in the land, and outstanding statesman and pa− Polish Counter-Reformation, and a renowned statesman and polemical writer. triot. As a papal legate he was in charge He was appointed Bishop of Varmia, and of the Trident Council during its final pha− made a cardinal in 1561. se. He was the first Pole to have a real His writings, mostly on religious subjects, chance to become Pope, but he believed were translated into many languages, that his primary obligation was to conti− including English, by his contemporaries. nue the reform of the Church in Poland He died in and is buried in Santa and to struggle against reformation in his Maria Trastevere. His beatification home country. With this in mind, he invi− process has been initiated. ted the Jesuits to Poland in 1564. They (Arch. Jagiellonian University Museum). established a network of their own scho− ols and their first in Braniewo. The works of Hozjusz, mostly connected with the counter−reformation movement, were translated into many languages and several times reprinted, He died in Italy, with a reputation of holiness and is buried in an old Basilica of Our Lady in Trans− tavere, Rome. After his death Pope Gregorius XIII stated: “We have lost a great pillar of God’s Church, the adornment of the Cardinals’ college and the splendor of our court. Now the holy cardinal will pray for us.”5 The idea of the beatification of Hozjusz was conceived soon after his death but the formal process was initiated by the Conference of the Polish Episcopate no earlier than 1923. The beatification process of this still continues and has accelerated in recent decades. In their pastoral letter on the 400th anniver− The Cradle of Sainthood 27 sary of the death of Cardinal Hozjusz, the Polish bishops referred to him as the gre− atest Polish bishop of the first millennium, the personage who had a decisive influ− ence on Polish and European Catholicism when threatened by the reformation. The main building of the Universi− ty, the Neo−Gothic Collegium Novum, at 24 Gołębia Street, was built when the Rector was the Rev. Józef Sebastian Pel− czar. The College was built at the site of the medieval students’ dormitory called Jerusalem and a 15th−century dormitory for students of philosophy. The first do− rmitory was founded and generously en− dowed by Cardinal Zbigniew Oleśnicki as a votive offering for a pilgrimage to Jeru− salem he had vowed to make but did not fulfill. The hostels were demolished and replaced by a new college designed by Feliks Księżarski, built from 1883−1887. Due to the impressive fasade of the Collegium Novum with a prominent bre− ak and seven ogive portals, the ceremo− nial chamber’s decorative high windows and two ranks of emblems of the Univer− sity and its benefactors, including the em− Jan Sebastian Pelczar (1842-1924), blems of Queen Jadwiga and executors Rector of the Jagiellonian University (1882-1883), Bishop of Przemyœl. of her last will, the Collegium Novum, Beatified in Rzeszów in 1991, along with the Collegium Maius, is the by John Paul II. most characteristic iconographic object as− sociated with the Jagiellonian University. Above the Rector’s chair in the ceremonial chamber of the Collegium Novum hangs a monumental painting depicting Queen Jadwiga as well as portraits of Casimir the Great and Władysław Jagiełło. Among the numerous plaques in the College, com− memorating personages and events connected with the history of the University, there is one devoted to Józef S. Pelczar and Queen Jadwiga. Józef Sebastian Pelczar (1842−1924) was one of the numerous University graduates who owed their social and academic status to hard work, aptitude and outstanding personality. He came from an affluent peasant family from Korczyna near Krosno. He attended high schools in Rzeszów, and then in Przemyśl. Having graduated from a theological seminary in Przemyśl and having been ordained as a

272727272727 28 Stanisław Dziedzic priest (1864), he continued with his education in Rome where he received a docto− rate in theology and canon law. For several years he lectured at the Przemyśl semi− nary. He accepted the position of professor of history of the Church at the Faculty of Theology of the Jagiellonian University in 1887. He also gave lectures in canon law. He enjoyed great esteem and was appointed Vice−Rector as early as 1880. He was later appointed the Dean of the Faculty of Theology on several occasions, and from 1882−1883 held the office of the Rector. In his time as a Rector, he managed to achieve parity for academic canons with the canons of the Wawel Chapter regar− ding laws and duties. (He himself was a canon from 1880, nominated by the Uni− versity). The bicentenary of the Victory of Vienna was celebrated under Pelczar’s su− pervision. In Cracow, under the so−called Galician Autonomy, these events had a special character of a patriotic festival and left behind many national mementos. The Faculty of Theology of the Jagiellonian University was reorganized under Rec− tor Józef S. Pelczar. The Faculty was granted the right to award doctor’s degrees and carry out habilitation procedures. Pelczar was also an outstanding lecturer, renowned for his ravishing, beautiful sermons. In 1899, he was appointed Bishop Suffragan of Przemyśl, and in the following year Ordinary Bishop of Przemyśl, leading to the resignation from his work at the Jagiellonian University. He performed his duties as a bishop with great diligence. Many forms of ecclesiastic and social life developed under his supervision. The saintly bishop en− joyed great authority among his contemporaries for his activities. He died with a reputation of holiness in 1924. The ceremony of the beatification of Józef Pelczar was conducted by Pope John Paul II in Rzeszów in 1991. He became the of the newly established Rzeszów Diocese. Not far from the Collegium Novum is the Collegium Maius, the oldest seat of the University restored by Jadwiga and Jagiełło. Not many places of such stature and scientific merit can be found in Europe nor worldwide. The famous Collegium Maius, formerly known as the Royal College, the Ja− giellonian College, Collegium Theologorum and the College of King Władysław, served for six centuries for the oldest Polish institution of higher education, the Cracow University. During the partitions of Poland the University was a symbol of the continuity of the Polish State, the “Ark of the Covenant” linking the “old and new times”, that is, the First and the Second Republic. The Collegium Maius has a unique 15th−century courtyard where the first lecture was given on July 26, 1400, by Piotr Wysz, the Bishop of Cracow and by this virtue, the University Chancellor. In the 15th century, a group of students whose “Fama sancitatis”, i.e. reputa− tion of holiness made the University famous not only as an important European academic centre, but also as a place where Christian ideals of holiness were shaped, studied in the Collegium Maius and in the nearby Collegium Minus (currently signi− ficantly reconstructed). This era was referred to as “a happy century for Cracow” (Felix Saeculum Cracoviae).” The Cradle of Sainthood 29

An old Baroque painting entitled ”Felix Saeculum Cracoviae” (Cracow’s Happy Age) hangs in the Chapel of St. John Kanty in Collegium Maius (Arch. Jagiellonian University Museum). 292929292929 30 Stanisław Dziedzic

“In the light of science and faith radiating from the intellectual community of the Studium Generale, the spiritual life of 15th−century Cracow developed intensively in the broadest sense of this word. (...) In the 15th century more than twenty persons died with a reputation of holiness in Cracow. They were mostly monks, especially Bernardine brothers, but there were also a number of Univer− sity professors or other personages such as Władysław Jagiełło and his son Władysław, Cardinal Oleśnicki and Jan Długosz”, writes Roman Maria Zawadzki.6 But since the early 16th century, the expression Felix Saeculum Cracoviae included only six holy men – John Kanty, Simon of Lipnica, Stanislaus of Kazi− mierz, Izajasz Boner, Michał Giedroyć and Świętosław the Silent. Since then, no other person has been added. Two received the titles of University professors, one a doctor’s degree and two others, bachelor’s degrees. Three of them were raised to the altars and the beatification proceedings of two others are underway. Only for Świętosław are there no records about whether he studied at the Cracow University like the remaining five. No beatification proceedings have been initiated to establish canonically the existence of a centuries−long cult for him. The ceremonial chamber of the ancient Collegium Maius, where events im− portant for the Academy were once celebrated and where lectures in theology were held, is currently a museum. Now, ceremonies awarding degrees of Doctor Habili− tatus and of honorary doctorates are also held there. Among the 120 portraits of benefactors, professors and famous graduates of the University which can be seen in that chamber, a portrait of Queen Jadwiga by Piotr Trycjusz, a court painter of John III Sobieski, has a prominent place next to the Rector’s chair. Portraits of Jadwiga and Jagiełło by Sylwester Bianchi, dating from the second half of the 17th century, adorn the walls of the Libraria room. Portraits and numerous mementos connected with other people who died with a reputation of holiness may also be seen in the Collegium Maius. In two ground floor rooms next to the entrance on Św. Anny Street once lived John (Jan) of Kęty, also known as “John Kanty” — the first among the six holy men to be raised to the altar, beatified in 1680 and canonized less than a hundred years later, in 1767. John Kanty was born in Kęty, a small town close to Oświęcim, in 1390. In 1418, he received a bachelor’s degree in arts form the Jagiellonian University. He then ran a school of the Brothers of the Christ’s Grave in Miechów, for a couple of years. Later he began lecturing at the University Faculty of Arts and moved into the Collegium Maius. He was elected Dean of the faculty several times. He was also a provost of the Collegium Maius and a canon of the chapter of St. Florian’s Church. Having completed studies in theology, in 1445 he became a sacrae theologiae professor. He was renowned for his great knowledge, oratory skills, devotion to his priestly duties and charitable deeds. John Kanty has bequeathed manuscripts of books rewritten in his own hand along with his commentaries, which testifies to his being a hardworking man. Relatively few his original works have survived. The Cradle of Sainthood 31

The veneration of John Kanty who died in 1473, soon transformed into his worship. In 1475, the parish priest of St. Ann’s Church and Rector of the Univer− sity, Maciej of Kościan, began assembling a list of miracles attributed to the protec− tion of the saint. This register was conti− nued later. Portion of it is kept at the Ja− giellonian Library. John Kanty’s apartment in the Col− legium Maius was transformed into a cha− pel. It consists of two rooms connected with one another. Next to the entrance is a statue of the saint which was carried during the procession that took place after his canonization in 1775. The statue is under an ornamental canopy which was also manufactured for that ceremony. In the second room, next to the altar, is a Renaissance sepulchral plaque from ca. 1540 with the portrait of the professor− saint. The plaque was transferred there from St. Ann’s Church in 1686. Below the statue is a marble sarcophagus in which his body was placed and remained in St. Ann’s Church until 1603. Below the sarcophagus is a Baroque plaque com− memorating a visit to the University by King John III on his way from Vienna. The walls of the chapel of St. John Kanty are adorned with a 17th−century painting, ”Felix saeculum Cracoviae”, and a plaque commemorating a visit of Pope John Paul II who received an honorary doctorate of the Jagiellonian University at the ceremo−

The Confession of St. John Kanty in St. Anne’s Collegiate Church. The coffin bearing the mortal remains of the University’s patron saint is carried by four allegorical figures symbolising the four traditional Faculties: Theology, Laws, Philosophy, and Medicine. The altar is surrounded by four mighty spirally convoluted pillars, crowned with the statues of four St. Johns: the Baptist, the Evangelist, Chrysostom and the Damascene. The Confession is the work of Baldassare Fontana. (Photo by M. Grychowski).

313131313131 32 Stanisław Dziedzic nial chamber of the Collegium Maius in June, 1983. Each year on the day of St. John Kanty, the parish priest of St. Ann’s celebrates the Holy Mass at the chapel, praying for the staff of the Collegium Maius. St. John Kanty is the patron saint of students and of members of the acade− mic community. The chief locality for his cult is the university church of St. Ann where he is buried. In 1539, his bones were placed in a new coffin during an official ceremony raising him to the altar. Ten years later, Rector Jakub Fredel commissio− ned a Renaissance sarcophagus for his remains. The current St. Ann’s Church is the third church at that site. It was founded in the late 17th century by University professors and King John III Sobieski. It was designed by an outstanding Dutch architect, Tylman of Gamelen, following a model of the Teatine Church of St. Andrew della Valle in Rome, but with two additional towers. The impressive−looking church, was boldly planned with a late−Baroque fandangle interior. It is very picturesque, mainly due to a variety of fine stuccowork by Baltazar Fontana, which makes the monumental interior look lighter and dyna− mic, and to a polychromy by Karol Dankwart, which creates an illusion of three dimensions and matches well with the stuccos. On the walls of the collegiate church are many plaques and busts commemorating outstanding professors and graduates of the University, including a statue of Nicolaus Copernicus dating from 1823, before his works were withdrawn from the Church index of forbidden books. Only the boldly designed grave of John Kanty, however, may be ranked among such great works as the Confession of St. Stanislaus at Wawel Cathedral. The tomb of St. John is in the right wing of a monumental transept whose size enabled the construction of a large confession. The marble coffin on an altar containing saint’s relics is supported by four allegoric figures of professors from the four traditional faculties of the University – theology, law, medicine and philosophy. The altar is surrounded by four powerful, spiral columns, and crowned with the figures of four saint Johns – John Chryzo− stom, , and . The confession was designed by Balthasar Fontana who himself did the four sculptures surrounding the shrine. It is worth mentioning that the bust of St. John on the altar was sculpted by Franciszek Wyspiański, the father of Stanisław Wy− spiański, in the 19th century. Close to the altar hang two Turkish horse−tail ensigns, trophies of the Vienna campaign, donated by John III. When the collegiate church was being built, John Kanty was already declared blessed by the Church and his canonization proceedings were underway. This likely had a significant effect on the design of both the church and its interior, where there are accents enhancing the cult of St. John Kanty. In the chancel hangs a portrait of the patron saint of men of science, dating from the 18th century. In the church treasury is a fine box reliquary for the head of John Kanty, by the Cracow goldsmith Jan Ceypler, dating from the late 17th century; a reliquary for one of the hands of John Kanty; and his pilgrim’s coat which he wore on a pilgrimage to the The Cradle of Sainthood 33

Holy Land. In the collegiate interior are a number of easel paintings and polychro− my by Dankwart on which the saint has been rendered, and stuccoes relating to John Kanty. Since the 15th century, the Collegiate of St. Ann connected with the Universi− ty, has been a place for ceremonial meetings of professors, promotions of doctors and inaugurations of academic years. Currently, doctor’s degrees and habilitations are awarded in one of the university ceremonial rooms. Today, only the Papal Theological Academy which developed from the University Faculty of Theology, continues old traditions in this respect. However, ceremonial Holy Masses prece− ding the inauguration of an academic year are celebrated at tomb of St. John Kanty in the collegiate, with the presence of the University authorities and members of the academic community. It should be added that the Papal Academy of Theology inaugurates its academic years at the collegiate on October 20, the day of St. John Kanty. The worship of the patron saint of researchers and students is still active in Cracow’s academic community and the spiritual message to which this man of learning was faithful is still topical. John Kanty is worshipped extensively in many Cracow churches, as well as in many churches in Poland and all over the world. We will visit at least a few such churches recalling other saints associated with the university. Outside this historical route, the modern Church of St. John Kanty in the Widok Housing Estate, which was constructed in recent decades, is also worth visiting. In the left arm of the transept of St. Ann’s Church, near the fine altar with the Pieta, a stucco by Baltazar Fontana, the Servant of God, Bishop Jan Pietraszko (1911−1988), is buried. He was for many years the parish priest at St. Ann’s. Born in Buczkowice near Bielsko−Biała, he graduated from the Faculty of Theology of the Jagiellonian University. He held a number of significant positions in the Cracow church, was the head of the students’ ministry and vigorously promoted the cult of St. John whose priestly enthusiasm and virtues of Christian charity were models for him. The process for the beatification of Bishop Jan Pietraszko is underway and his cult is disseminating. Also in St. Ann’s Collegiate, located below the choir is a plaque devoted to Jerzy Ciesielski (1929−1970), a Docent at the Cracow Technical University who realized Christian ideas of sanctity as the father of a family and a researcher. He died with a reputation of holiness in an accident on the Nile. He was a friend of the Rev. Karol Wojtyła and Jan Pietraszko. Ciesielski was buried at the Podgórski ceme− tery in Cracow. The beatification proceedings for the Servant of God Jerzy Ciesiel− ski are also underway. The nearby Gothic church of St. Mark (at the intersection of Sławkowska and św. Marka Streets), founded in the 13th century by Boleslaus the Chaste and several times reconstructed afterwards, for centuries has been connected with the worship of Michał () Giedroyć (ca. 1425−1485). Physically disabled (midget and lame), 333333333333 34 Stanisław Dziedzic he joined the order of the Lateran Regular Canons “of the Penitence of the Blessed Martyrs” which supported the crusaders. In Cracow, they were known as “the Marks”, after the name of the church. Giedroyć, a descendant of a Lithuanian ducal family, was a sacristan in the monastery. From 1461−65, he studied philosophy at the Jagiellonian University, graduating with a bachelor’s degree. He lived a life full of ascetic practices, with special devotion for the Crucified Christ. According to a centuries−long belief, the crucifix at which saintly Michael prayed and from which Christ spoke to him, can now be found in a fine early−Baroque main altar which was sculpted in the Cracow workshop of master Baltazar Kuncz in 1618. John of Trzciana (1510−1567), a graduate and professor of the Cracow Alma Mater, in his work Life of Blessed Michael (1544) based on the accounts of direct and indirect witnesses, wrote that “many visitors drew to Cracow from various places to see the man of God, to seek relief from sickness and the teaching their souls needed”7, as he was famous for his gift of clairvoyance and miracles. St. Mark’s Church where the saintly sacristan was buried next to the high altar, is the main locality of his worship. Earlier he was also popular in Lithuania as well. In 1625, Bishop Marcin Szyszkowski ordered the raising of the relics of Mi− chael Giedroyć which were placed in a new tomb with a fine late−Renaissance sarcophagus situated next to the main altar. The official canonical confirmation of his worship, which has continued since his death, is still expected. This worship is noted in an inscription on his sarcophagus, which reads: “Saint Father Michael, look at us from the heights of the sky, pray for wealth for the poor and strength for the weak, keep all danger away.” A late−Baroque painting hanging on the wall in St. Mark’s Church depicts the miracles attributed to Michael Gieroyć. From the north aisle one can go to the Gedroycianum, a small sanctuary in which are kept mementos associated with him and his cult, including a Gothic Madonna from the 15th century. In 1965, on the five hundredth anniversary of the death of Michael Giedroyć, he was nominated patron saint of the Institute of Liturgy of the Papal Academy of Theology. Polish bishops with the Primate Cardinal Józef Glemp prayed then at his grave. In a special letter addressed to them, Pope John Paul II urged for the finali− zation of the canonical act of beatification which was initiated in the 17th century when Giedroyć’s relics were raised to the altar. The Pope declared Giedroyć the patron of sacristans, organists, architects and artists who adorn churches. The sacristan of the “Marks” is still awaiting for official acknowledgement of his centu− ries−long cult. In Kleparz, just outside the walls of old Cracow, in the northern part of the current Matejko square, is the late−Baroque St. Florian’s Church. The first church devoted to St. Florian, a martyr from the times of Emperor Dioclecian, was built as early as the 12th century when his relics were brought to Cracow. They were dona− ted in 1184 by Pope Lucius III on the request of the Bishop of Cracow Gedko and Duke Casimir the Just. This church, although situated outside the walls of the The Cradle of Sainthood 35 capital, Cracow, and therefore destroyed during various invasions, was one of the most important churches. It was soon ele− vated to the rank of a collegiate church, under the patronage of Polish dukes and later kings. A Gothic church replaced the Romanesque church, and, after it was de− molished, a Baroque church was erected. After the establishment of the Faculty of Theology, the right to patronage was granted to the University by King Włady− sław Jagiełło. Since the 16th century, it also had the right to nominate parish prie− sts, therefore, the benefits from estates belonging to the Church were used for remuneration of university professors. St. John Kanty was the canon of that church from 1439. The Baroque Chapel of St. John to the left of the main entrance contains the main altar with a painting by Tadeusz Kuntze Konicz that illustrates a famous story about the saintly professor. Appa− rently, when a poor maidservant had bro− ken a jug of water and, being moved to The Kings of Poland were the patrons of St. pity, he miraculously repaired it and tur− Florian’s Collegiate Church. After translation to this ned the water into milk. This is one of city in 1184, the relics of St. Florian, Patron Saint of the numerous legends about the Cracow Cracow, were deposited in the Cathedral and also saint which were often illustrated in pain− in this Church. When the Faculty of Theology was tings all over Poland and in literary works. established the right of appointment in this Church A painting on a similar theme by Michał passed to the University, whose professors would Rogowski dating from ca. 1850 can be be invested in the livings of St. Florian’s benefices. seem in the Collegium Maius collection. (Photo by M. Grychowski). Everyone knows this legend, which was also rendered in a poem by the Rev. Ka− rol Antoniewicz. In the chapel of St. John Kanty is a standard, the work of J. Rossi, commissioned in 1767 on the occasion of his canonization. Whenever a Polish king died outside of Cracow, his body was placed in St. Florian’s Collegiate, from where, after due ceremonies, the funeral processions commenced to Wawel. Also in St. Florian’s Church, kings began their coronation processions, as it was the beginning of the Via Regia – the Royal Route. With time, the church has lost some of its authority, including its rank of a collegiate. But its 353535353535 36 Stanisław Dziedzic prestige was confirmed in 1999, when Pope John Paul II awarded it the title of a Minor Basilica on the request of Cardinal Macharski. It should be added that the then future Pope had been for a few years the vicar of St. Florian’s. The Royal Route leads through St. Florian’s Gate and Floriańska Street to St. Mary’s Basilica, the main church of old Cracow. This mighty Gothic church houses so many priceless mementos dating from the Gothic era to the 20th century that it could stand as a guide to Polish art from the Piast dynasty to the contemporary times. The parish church of St. Mary was chiefly the church of Cracow’s wealthy burgher families who generously endowed it with works of art, for example, the monumental chancel with its fine Gothic stonework and stained glass windows were funded by the Wierzynek family. However, as Piotr Hiacynt Pruszcz, a mono− grapher of Cracow and its holy sites, justly stated, “spiritual benefits radiated from it (...) over the entire city.”8 The city and the University have been for centuries connected with St. Mary’s Church. This basilica is world−famous for a most beautiful Gothic pentaptych sculp− ted by Veit Stoss (Wit Stwosz), its fine Gothic stained glass windows, the rich, colorful polychromy by Jan Matejko and his students, and the bugle call played punctually each hour of the day from its tower. After minor remodelling in the 18th century, a painting by Łukasz Ostrowski, dating from 1762, was installed into the predella of the elegant Renaissance cybo− rium by Jan Maria Padovano. The painting depicts adoration of Christ Crucified by Polish saints, including John Kanty in professor’s attire, holding a palm in his hand. Another rendering of St. John Kanty is the late−Baroque sculpture on the altar in the Chapel of St. John the Baptist. To the left, on the first pillar is a fine mannerist sarcophagus with the bust of Jan Leopolita (1523−72), a professor of the University, Cracow canon and outstan− ding preacher who died with a reputation of holiness without a greatly developed cult. Jan Nicz, was called Leopolita from his birthplace, Lvov. He is believed to have translated the Bible into Polish, although he might have worked with an ear− lier translation of Vulgate. His Bible saw print in 1561 and was known as The Bible of Leopolita or The Szarffenberg Bible. Close to the altar of the Holy Sacrament rests Świętosław the Silent, a man− sionary and confessor at St. Mary’s Church, who died with a reputation of holiness in 1489. He was one of the six holy men from Cracow depicted in the Baroque paintings Felix saeculum Cracoviae. A late−Baroque altar by Francesco Placidi, commissioned by the Rev. Archpresbyter, Jacek Łopacki, contains a monumental stone crucifix by Veit Stoss against the background of a silver plate with a panorama of Jerusalem. It is believed that at that crucifix, Świętosław “prayed incessantly, knelt barefooted and on bare knees, in the summer and in winter (...) and many God’s graces were granted to him and to others.”9 The Cradle of Sainthood 37

Many legends referring to the life, the parricide, the asceticism and the my− stical visions of Świętosław have survived, although factually little is know about him as a historic personage. He probably stu− died at the Cracow Academy, like his friends. He generously gave away his books and all his possessions to mona− steries and to the Jagiellonian University. In the biography of Świętosław written in 1609 by Maciej Ubiszewski who prepa− red a catalogue of patron saints of the Polish Crown, the mansionary of St. Mary’s was referred to as “the blessed.” The same says Hiacynt Pruszcz in his Jewels of the Capital City of Cracow published in 1745. In the second half of the 18th century, a medallion with a bust of Świętosław was painted on the nor− thern wall of the sacristy of St. Mary’s Church. The medallion contains an in− scription which reads: “V(enerabilis) Svin− toslaus mansionarivs B(eate) V(irginis) The Rev. Piotr Skarga (1536-1612), Jesuit, Assu(m)pt(ae)”, confirming the existen− outstanding preacher at the royal court and ce of his cult. Iconography shows him with religious writer of the counterreformation era, co- initiator of the Brzeœæ (Brest) Union. a finger on his lips, probably why he was called “the Silent” or “Taciturn.” Accor− ding to Father Paweł Szaniecki this gesture signifies temperance rather than silen− ce.10 Will there be enough sources to confirm the continuity of the cult of Święto− sław? So far no official beatification proceedings were initiated, or at least no re− cords of such efforts to can be found. However, his cult at St. Mary’s Basilica has recently revived. Both Cracovians and visitors are seen gathering before the portra− it of Świętosław which hangs on the wall of a chapel containing the miraculous icon of Our Lady of Częstochowa. The name of the famous king’s preacher and religious writer — Jesuit Piotr Skarga (1536−1612) is associated with St. Barbara’s Church, close to St. Mary’s Basilica. Skarga was a graduate from the Jagiellonian University where he received a bachelor’s degree in arts. When he was ordained a priest he was familiar with courts of the nobles and when he joined the Jesuits in Rome he was already expe− rienced in ministry. When he took the position as the head of the Jesuit order at St. Barbara’s, he was additionally experienced and honoured to have been appointed

373737373737 38 Stanisław Dziedzic the first Rector of the Jesuit Academy in Vilnius (1579−84). He was also known for his polemics with heretics which bore fruit as outstanding dissertations on the Eu− charist and the unity of the Church. With his typical enthusiasm, he set out to renovate St. Barbara’s Church which badly needed funding and such effort when the Order of the Holy Grave had left it. Skarga soon became famous for his outstanding sermons which drew incre− asing crowds of people. In 1584 , he established the Archconfraternity of Mercy. Legend has it that one day a poor woman fell to her knees in front of Skarga when he was going the St. Barbara’s Church, begging him for help for her starving family. Deeply moved, he delivered a ravishing sermon to Cracovians calling for the establishment of a charity organization to help those in need. Despite being known as a legend, it is highly probable to have happened, as poor people often drew to Skarga who was renowned for charitable deeds. The Archconfraternity he establi− shed in 1584 is the oldest such organization in Poland. In 1586, the Archconfrater− nity established a Pious Bank which lent money at no interest. The funds for such loans came mainly from the Archconfraternity’s collections. Credit on pledge was also granted. Not only the poor, but also the authorities of Cracow could benefit from the Bank’s assistance. In 1588, Skarga was appointed court preacher by King Sigismund III. During the tenure of this honorable and difficult appointment, Skarga’s links with Cracow weakened, as the king stayed away of Cracow for long periods of time. In 1612, Skarga returned to Cracow and settled at the new Jesuit college at the Church of SS. Peter and Paul. When Skarga was the superior of the Cracow monastery, the Rev. Jakub Wujek, educated in Poland (graduate in philosophy at the Jagiellonian University) and abroad, settled at St. Barbara’s Church. Wujek was commissioned by the Jesuit provincial authorities to translate the Bible into Polish. This task required many years of hard work which the saintly monk did both in Cracow and for some time in Poznań (1594−96), with extreme diligence. Wujek died in July 1597, a few months after he had returned to Cracow, but he managed to complete his great work. According to Konrad Górski “(...) his translation of the Bible exceeded all the previous ones and greatly influenced the Polish biblical language and style.”11 Jakub Wujek’s writing was a model for Skarga. The later exceeded him in oratorical talent but not in writing. The body of the outstanding translator of the Bible was buried in the crypt of St. Barbara’s Church. The seat of the Archconfraternity of Mercy was later moved to a townhouse built in 1634, called Salomonowska. It is located at 5 Sienna Street (at the intersec− tion with Stolarska), facing the Jesuit monastery. The house served the Archconfra− ternity until the 1950s when the communist authorities suspended the organiza− tion. In 1989, following the political transformation in Poland, the Archconfrater− nity resumed its operation and returned to its former seat at the Salomonowska The Cradle of Sainthood 39

House. Ancient, 18th−century furniture can still be found in a few of its rooms. In the Portrait Room on the first floor is a plafond by a well−known painter and profes− sor of the Cracow Academy of Fine Arts, Kazimierz Pochwalski. The painting, dating from 1889, depicts Piotr Skarga meeting the poor woman who asks him for help. The Club of Catholic Intellectuals has its seat there as well. On the three hundredth anniversary of death of the Rev. Piotr Skarga in 1912, the Archconfra− ternity of Mercy and the Society of Promoters of Cracow’s History and Historical Monuments installed a commemorative plaque designed by Karol Hukan, acknow− ledging the merits of the oratorical Jesuit in these words: “The Rev. Piotr Skraga, T.J., a preacher, defender of faith, adviser to kings and nations, charitable for the poor. 1536−1612.” Skarga spent only the last few months of his life of hard work at the Jesuit College at 52 Grodzka Street. Author of The Seym Sermons, The Lives of Saints, and many other still popular works, Skarga was buried in the crypt of the Jesuit Church of SS. Peter and Paul. Fabian Birkowski, a graduate of the Jagiellonian University and later a lecturer in Greek and Roman literature and philosophy, also a famous orator believed to have been the greatest preacher of the Baroque era in Poland and the successor of Skarga as the court preacher of Sigismund III, said at the funeral of the oratorical Jesuit “Poland will not see such a preacher soon, as he kept human hearts in his hands and turned them as he wanted through a unique oratorical gift he was the only one to have been granted.”12 The early−Baroque Church of SS. Peter and Paul, one of Cracow’s most ma− gnificent shrines, was founded by King Sigismund III and designed by the royal architect Giovanni Trevano. Modelled from the del Jesu Church in Rome, it is the main site associated with the cult of Piotr Skarga. The coffin with his body rests in a crypt under the chancel which may be accessed through the entrance to the church. This crypt, with the saintly Jesuit’s grave, was renovated in the 19th century owning to the efforts of the University Professor Józef Łepkowski, and was made accessible to visitors. On the three hundredth anniversary of Skarga’s death, the bust of Skarga sculpted by Jan Tombiński was placed in the vestibule of the crypt. In the Church of SS. Peter and Paul, which is currently being carefully renova− ted, one can see on a pillar of the main chancel, the epitaph with a portrait of Skarga, funded by the Archconfraternity of Mercy in 1844, as well as was a large marble statue from 1869, done by Oskar Sosnowski in Rome. Originally at Wawel Cathedral, the statue was transferred to the Church of SS. Peter and Paul. The grave of Piotr Skarga is still the focus of an active cult. It did not cease even when it was known only that he was buried in the crypt of the church which several times changed its owners and deteriorated after the Jesuits had been ban− ned (1773). This was before the crypt was opened for the second time. Numerous pieces of paper with thanksgivings and requests of visitors from all of Poland placed at the crypt testify to the existence of his cult. Efforts for the beatification of Skarga

393939393939 40 Stanisław Dziedzic

were resumed in the 20th century. His patriotic and religious directives, filled with deep concern for his homeland and the Catholic religion, still carry a topical mes− sage, although sometimes difficult to im− plement in practice. Skarga was someti− mes called the Polish . While on the Royal Route it is worth a visit to the Bernardine Church and Monastery on Stradom at the foot of Wawel. This complex was established due to a visit to Cracow by St. John Capistra− no, a preacher famous in all of Europe. An enthusiastic itinerant Franciscan of the strictest order, he came to Cracow in 1453 on the invitation of King Casimir Jagiellon and the Bishop of Cracow, Car− dinal Zbigniew Oleśnicki. The monk en− joyed the reverence of the , was appointed their adviser and legate, and often brought about reconciliation betwe− en rulers. His fiery sermons increased Cardinal Zbigniew Oleœnicki (1389-1455), the first religious spirit among audiences. He gave Bishop of Cracow to be invested with the cardinal’s sermons in Cracow for almost a year. hat. An outstanding statesman in early Jagiellonian times and a key figure in the running of the country, Because of great size of the audiences, Cardinal Oleœnicki was also a patron of the the sermons were given on the Main Squ− University (whose graduate he was himself) and its are and in the winter, in St. Mary’s learned men. (Painting by J. Wojnarowski). (Arch. Church. Jagiellonian University Museum). More than a hundred young people, mostly students of the University, deci− ded to follow him and joined the convent of the Franciscan−Observant. From the funding by Zbigniew Oleśnicki and his brother Jan with the king’s support, a wooden church of St. Bernard of Siena was quickly built. Soon it was replaced by a brick church, also financed from Oleśnicki’s foundation. The present church dates from the second half of the 17th century and was built at the site of the previous structure which was destroyed during a Swedish invasion. The spacious Baroque interior is dominated by a fine late−Baroque high altar and four side altars at the pillars supporting the church structure. The layout of side altars is connected with the main altar. Other elements of the church’s interior furnishings are usually of a lower artistic standard, but there are a few objects of unique artistic value. These include the fine Gothic sculptures of St. Ann with the Mary and Jesus, The Cradle of Sainthood 41 dating from the late 15th century, probably from Veit Stoss’s workshop, the famous Baroque “Dance of Death”, a Gothic sculpture of the head of St. John the Baptist on a plate and a few monumental Baroque paintings in the altars. The northern aisle is closed by the Chancel of Simon (Szymon) of Lipnica with his mausoleum done in 1662 by master stoneworker Marcin Krystian. Simon (ca. 1437− 1482) was born in Lipnica near Bochnia. While still a stu− dent of the Cracow University, together with a few friends he joined the Franciscan Observers (in Poland known as Bernardines after the Cracow Church of St. Ber− nard). He was personally admitted by St. John Capistran. Simon was an outstan− ding preacher. He was appointed the cathedral preacher even though this position was usually held by university theologues and Dominicans. He led a busy life filled with practices of asceticism and mortification, and was renowned for his humility and charity. He died with a reputation of holiness while he was helping the sick and dying in Cracow during a plague. The cult of Simon of Lipnica was born soon after his death and has survived to contemporary times. He was beatified in 1685 by Pope Innocent IX. Efforts for his canonization have been undertaken. A retabulum on the wall contains a painting by Jan Berkhoff (1685) depicting Simon of Lipnica. Polychromy in the chapel was done by Adam Stalony−Dobrzań− ski and Ludwik Gradowski in 1945. A stained−glass window with scenes from the life of the saintly monk was designed by Józef Mehoffer. It was his last work. A reliquary for the head of Blessed Simon dating from the time of his beatification is kept at the church treasury. On Bernardyńska Street next to the entrance to the monastery is a well which is believed to have been dug by Blessed Simon. Medicinal properties are attributed to its water. The once well−known Cracow Bernardine, Władysław of Gielniów (ca. 1440− 1504), was also associated with the Bernardine Monastery. Born in Gielniów near Opoczno, he studied at the Cracow University and in 1462 joined the Bernardine Order in Warsaw. Soon he become famous as an outstanding preacher. Due to his talent for improvisation, his sermons were sometimes in a form of poems. He held a number of important functions in the monastery – he was twice the Provincial of Polish Bernardines. He died in 1504 as the Guardian of the Warsaw Monastery. Władysław often visited Cracow and the monastery at the foot of Wawel. He undertook the efforts for beatification of Simon of Lipnica as early as 1487 (he wrote an eulogy, Serve Dei Simon). Władysław combined deep religious devotion with a saintly life and priestly enthusiasm. He is the first poet known to have written in Polish. He taught people Polish religious songs which he had composed himself. As a provincial, he recommended that Polish songs be sung at Bernardine chur− ches, not only Latin ones. Other brothers followed the example and recommenda− tions of Władysław, which enriched Polish literature. Władysław’s famous work was his Żołtarz Jezusów, composed in 1488 of 27 four−line verses. He is believed to have translated Canonical Hours of , a work of the Italian 414141414141 42 Stanisław Dziedzic

Franciscan Leonard Nogarella. Canonical Hours were originally sung by the St. Ann’s Confraternity affiliated with the Bernardine Church. They achieved popula− rity in all of Poland until the Rev. Jakub Wujek wrote his own version of the Hours which is still popular. In 1750, Pope Benedict XIV beatified Władysław of Gielniów. In 1962, he was declared the main patron saint of Warsaw by John XXIII. Efforts for his cano− nization are continuing. There are no records as to whether St. John of Dukla studied at the Jagiello− nian University, as nothing is known about his childhood and youth, not even the date of birth. He was born ca. 1414 in Dukla, probably in a burgher family. He received elementary education either in a local school or in Krosno. According to a 17th−century belief, he studied in the Cracow University, but his name cannot be found in the University registers. Having completed novitiate at the in Cracow (1434−40) and having taken the vows, he was then several times elected the guardian of the monasteries in Lvov and in Cracow, then as a curator of the Ruthenian custody, In 1463, he joined the Franciscan Observant (Bernardines). He became famous as a preacher and confessor, leading a strict, ascetic life. Most of his life as a Bernardine was spent in Lvov where he became renowned for his religious devotion and Christian charity. Blind and affected by numerous diseased, he died in Lvov in 1484, with a reputation of holiness. The cult of John of Dukla developed soon after his death, not only among Roman Catholics, but also among the Armenians and Eastern Orthodox. Beatified in 1733, six years after he was declared patron saint of Lithu− ania and the Polish Crown. The petition for his canonization was made by Polish kings August III and Stanisław August Poniatowski. During the partitions of Poland the process was interrupted, was resumed in 1947, and was finalized in 1997 by John Paul II. The canonization ceremony was held in Krosno. The relics of Blessed John of Dukla were transferred form Lvov to the Bernardine Church in Rzeszów after World War II. In 1974, they were transferred to his hometown Dukla. Both magnificent Gothic churches in Kazimierz were founded by King Casi− mir the Great. He founded the town of Kazimierz itself, with the Corpus Christi Church and St. Catherine’s Church, where the relics of sacred graduates of the University are kept, for centuries objects religious cult. Stradom, the former settle− ment at the foot of Wawel Hill, had been separated from Kazimierz by town walls and the Vistula riverbed which was filled in the 19th century. Today, the distance between the Bernardine Church to the Corpus Christi Church can be completed in fifteen minutes. Corpus Christi, the Kazimierz parish church is a monumental structure, im− pressive due to its size, interior furnishings and variety of its styles. Since the early 15th century, it has been the church of the Regular Lateran Canons who were brought to Cracow from Kłodzko by King Władysław Jagiełło, thereby fulfilling the The Cradle of Sainthood 43

Altar with the relics of the Blessed Stanis³aw Kazimierczyk (beatified 1993), Cracow, Church of Corpus Christi. ( Photo by M. Grychowski). 434343434343 44 Stanisław Dziedzic will of Queen Jadwiga. The construction of that great shrine continued until the mid−15th century. With time, its interior was remodelled, but significant changes in its furnishings were introduced in the 18th century. New altars were built in the late− Baroque style. In the 15th century, “the blissful century”, Stanisław (Stanislaus) of Kazimierz and therefore known as “Kazimierczyk”, lived in the local monastery of the Regular Lateran Canons. Stanislaus, a son of Maciej Sołtys, a local weaver and for many years town councilor, completed parish school at the Corpus Christi Church and studies in the Jagiellonian University with the degree of Doctor of Philosophy. He joined the Lateran Canons at the age of 23 (1456) and led his pious life in the monastery, as an outstanding preacher, confessor, supervisor of novices and vice− superior of the congregation. He was also known as a charitable man. He lived in the time of a great development of the Kazimierz convent of Lateran Canons. Stanislaus died in 1489, aged 56. He was buried in the chancel of the Cor− pus Christi Church. The fame of holiness which accompanied his entire life soon was transformed to an intensive religious cult. Crowds of pilgrims drew to his grave. In 1632, the church authorities agreed to move his relics to an altar specifically built for that purpose. For several centuries he has been worshipped there. The efforts for the official confirmation of his cult were undertaken in the 18th century, but were renounced during the partitions of Poland. They were resumed on the initia− tive of Archbishop Karol Wojtyła in 1971. As a result of canonical proceedings, in 1995 the Congregation for Saints issued a decree which confirmed his heroic virtu− es and continuity of his centuries’ long cult. On April 18, 1993, Pope John Paul II celebrated the beatification of Stanislaus Kazimierczyk in Rome. In the northern aisle is a mannerist stone altar with a small coffin containing the relics of Blessed Stanislaus. Next to the altar are plaques with votive offerings connected with his cult and miracles attributed to his intervention. Above these plaques hangs a Baroque painting from 1628, inconographically of the Felix sa− eculum Cracoviae” type. It is the best known of three such paintings in Cracow along with a later, 18th−century painting from a church in Morawica. A statue from the sarcophagus of Stanislaus Kazimierczyk can be seen in a niche of the church’s fine monumental chancel, adorned with a magnificent Baro− que high altar and early−Baroque stallas with paintings attributed to Tomasz Dola− bella. Soon after the beatification of Stanislaus, the canonical process connected with the efforts for the canonization of Blessed Stanislaus was carried out in Cra− cow. In 1996, the relevant documents were submitted to the Congregation for the Saints. It is hoped that a positive verdict of the Congregation will be issued soon. The nearby Church of St. Catherine along with the Augustinian Monastery are ranked among the finest Gothic architectural structures in Cracow. Despite the number of construction cataclysms and the fact that the church several times was used as a storage area, the noble simplicity of its interiors and excellent acoustics The Cradle of Sainthood 45 are striking. This triple−aisle church has walls covered with white plaster, adorned with many stone architectural details, and an early−Baroque high altar of striking beauty. Other elements of interior furnishings – altars, stallas, sarcophaguses and monumental paintings date from various eras. However, despite seemingly hapha− zard furnishings and the severity of its interior design, we stand in awe before the church’s clearly Gothic features and fine architectural details. Ambulatories of the monastery have had for centuries no less sacred features. They have witnessed an increasingly large cult of monk and professor, Izajasz (Esa− ias) Boner.13 Due to the miracles attributed to his intervention, in 1633, upon the authorization of Pope Urban VIII, the body of the monk was raised to the altars, and in 1699 placed in the altar of St. Dorothy’s Chapel. In 1755, he was transfer− red to a sepulchral mausoleum which was constructed by Liberat Wolski in the monastery ambulatories, next to the chapel of the miraculous icon of Our Lady of Consolation. This is where his body has found its final rest. The sarcophagus – confession of Izajasz Boner alludes in its artistic form to that of John Kanty at St. Ann’s Church, but it is much smaller and more modest. The grave of the saintly Izajasz faces a stained−glass window, funded by Władysław Dziadoń in 1933 and designed by Z. Giedliczka. The stained−glass work depicts Izajasz at prayer. A few paintings depicting Izajasz have survived in the monastery. Religious songs and a litany (published in the late 19th c.) were composed to honor him. The litany is said at his grave each year on February 8, the anniversary of his death. The Augustinian community each day recalls the memory of Izajasz praying at his grave. The ceremony of the five hundredth anniversary of his death, in which Cardinal Karol Wojtyła, then Archbishop of Cracow, participated together with the entire Chapter, encouraged the resumption of efforts for the beatification of Izajasz. A Historic Committee, established by Cardinal Franciszek Macharski, completed its work collecting due documents and sent them to the Congregation for Saints. In December 1996, the Archbishop Metropolitan of Cracow approved public and church cult of Izajasz Boner locally in the Cracow Diocese. The Church in Cracow and in all of Poland is still awaiting for a decision by the Holy See. A walk to other places renowned for the presence and cults of people who were associated with the Cracow Alma Mater can be further continued. There are large numbers of persons who have died with a reputation for holiness for whom the efforts to raise them to the altars have been initiated and are now at various phases. Some of these people lived long ago, the majority have died recently. They were bishops, priests, monks, professors, nuns and teachers, such as Archbishop Józef Bilczewski, Rev. Franciszek Blachnicki, Hanna Chrzanowska, Rev. Piotr Dan− kowski, Anna Jenke, Father Serafin Kaszuba, Rev. Włodzimierz Ledóchowski, Rev. Wociech Męciński and Rev. Michał Rapacz. Despite the constraints of the world in which they had to live and their own human imperfections, for how many will we be able to say that they raised above 454545454545 46 Stanisław Dziedzic their human deficiencies and created a happy era, in both human and God’s terms? The Baroque poet Jan Jurkowski wrote about the University “you are rich in God’s jewels...”, the place where so many minds and hearts have been formed. We can repeat these words after him.

References: 1 Op. cit.: O świętej Jadwidze Królowej Polski [On Saint Jadwiga, the Queen of Po− land] by the Rev. Michał Jagosz, Cracow, 1997 p. 95 2 Op. Cit.: the Holy Father’s speech at the Jagiellonian University, Cracow, 1998, p. 52 3 Franciszek of Brzeg, a sermon on the anniversary of death of Jadwiga, the Queen of Poland, [in: ] O świętej Jadwidze ..., op. cit, p. 307. 4 Michał Rożek: Krakowskie sanktuaria. Cracovia sacra czyli przewodnik po kra− kowskich sanktuariach [Cracow sanctuaries. ‘Cracovia Sacra’ or a Guide to Cracow Sanc− tuaries], Cracow 1995, p. 29 5 Op. cit.: Kazimierz Bukowski, Słownik Polskich Świętych [The Dictionary of Polish Saints], Cracow 1995, p. 217 6 Roman Maria Zawadzki: Mistrz Jan z Kęt i „szczęśliwy wiek Krakowa” [Master John Kanty and ”the Blissful Century for Cracow”] [in] Felix saeculum Cracovia–Krakowscy Święci XV wieku [Cracow Saints in the 14th Century], ed. by Rev. Kazimierz Panuś and Krzysztof Prokop, Cracow 1998, p. 61 7 Op. cit.: Andrzej Bruździński, Michael Giedroyć, Called the Blessed [in] Felix..., p. 29 8 Piotr Hiacynt Pruszcz, Kleynoty Stołecznego miasta Krakowa [The Jewels of the Capital City of Cracow] , Cracow 1745, p. 53 9 Józef Mączyński, Pamiątka...[A Memento...] (see above) [in] Felix..., p. 179 10 Paweł Szczaniecki, Świętosław Milczący [Świętosław the Silent], [in] Felix..., p. 135 11 Op. cit.: Literatura Polska. Podręcznik encylopedyczny [Polish Literature. Encyclo− pedic Manual.], editorial team, Warsaw 1985, vol. II, p. 642 12 Op. cit.: Rev. Kazimierz Buczkowski, Słownik..., p. 321 13 More: Wacława Szelińska, Izajasz Boner zwany błogosławionym, augustynian z krakowskiego Kazimierza, 1400−1471 [Izajasz Boner Called the Blessed, Augustinian Monk from Cracow’s Kazimierz, 1400−1471], Cracow 1997, p. 26

Stanisław Dziedzic, M.Sc. The Jagiellonian University Jubilee Office 8 Piłsudskiego St., 31−109 Cracow