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168 Paweł Fijałkowski Acta Poloniae Historica 85, 2002 PL ISSN 0001 -6829 V. EARLY MODERN TIMES: THE CLERGY Paweł Fijałkowski THE LIVING CONDITIONS OF THE CLERGY IN THE POLISH LUTHERAN PARISH IN KÖNIGSBERG, 16th-18th CENTURIES I. An outline history of the parish The Polish Lutheran parish of St. Nicholas was one of many religious communities in former Königsberg, composed of repre­ sentatives of different confessions and nationalities. Since 1544 the function of the Polish Evangelical preacher in the town on the Pregola was fulfilled by Jan Seklucjan1. A Polish parish was opened after 1551 and incorporated the church of St. Nicholas in the suburb of Kamienna Grobla (Steindamm); up to 1603, it was accompanied by an adjacent Lithuanian church. Since the Polish inhabitants of Königsberg were scattered, the range of the parish encompassed the entire municipal complex, i.e. the Old Town (Altstatdt), Lipnik (Loebenicht), Knipawa (Kneiphof) and the suburbs. At the beginning of the seventeenth century its mem­ bers included about 15% of the residents of Königsberg (which in 1550 had a population of circa 14,000, and in the first half of the seventeenth century — around 25-30,000)2. 1I. Warmiński, Andrzej Samuel i Jan Seklucjan (Andrzej Samuel and Jan Seklucjan), Poznań 1906, pp. 170-471; J. Seklucjan, Wybór pism (Selected 2W ritin g s), prep. by S. Rospon d, Olsztyn 1979, pp. XV-XL, 29. J. Jasiński, Historia Królewca. Szkice z XII-XX stulecia (History of Königsberg. Sketches from the Twelfth to the Twentieth Century), Olsztyn 1994, pp. 56-60; A. H a r n o c h, Chronik und Statistik der evangelischen Kirchen in den Provinzen O st- und Westpreussen, Neidenburg 1890, pp. 37-38. www.rcin.org.pl 168 PAWEŁ FIJAŁKOWSKI The patrons of the parish included both the Duke (and subsequently the King) of Prussia and the councils of the three towns which made up Königsberg (merged into a single whole in 1724). This situation produced competence controversies espe­ cially as regards the posts of the pastor and the dean (vicar, preacher). The right to appoint the pastor was enjoyed by the ruler, but the former was granted his office by the councils. The post of the dean was entrusted by the mayors and councils of the three towns, and later on the mayor and council of united Königsberg. Furthermore, the municipal authorities nominated a teacher of the parish school and conducted inspections of the church property, managed by the parish council, composed of 4-6 elders. At the same time, the Polish church was administra­ tively supervised by the Old Town parish, which received part of the revenues, while the Old Town pastors controlled the function­ ing of the Polish community3. The middle of the eighteenth century marked the end of the flourishing of the Polish parish. In 1747-1750, it concentrated 1,600-1,700 faithful (4-5% of the residents of Königsberg, which at the time had a population o f 40,000), whose number constantly diminished as a result of progressing Germanisation. The post of the dean was liquidated in 1808, and the parish itself was dissolved in 18804. The Polish Lutheran community in Königsberg played an important role in the religious life of the town, and its ecclesias­ tical leaders, pastors and deans, exerted a significant impact on Polish religious life in Prussia, mainly as authors, translators and publishers of religious literature in Polish. The post of the pastor in Kamienna Grobla was attractive and sought by the most outstanding Polish clergymen, many of whom spent the major part of their lives in the parish of St. Nicholas, having climbed the consecutive rungs of a Church career5. The article presented 3 www.rcin.org.pl P. Fijałkowski, Parafia św. Mikołaja na Kamiennej Grobli w Królewcu jako centrum luteranizmu polskiego w XVIII wieku (The Parish of St. Nicholas in Kamienna Grobla in Königsberg as the Centre of Polish Lutherans during the E igh te en th C en tu ry ), “Komunikaty Mazursko-Warmińskie”, 1997, No 1 (215), pp. 23-34; i dem, Z dziejów polskiej paraf ii luterańskiej w Królewcu (From the History of the Polish Lutheran Parish in Königsberg), “Borussia”, 1995, No 10, pp. 243-246. 4 W. Chojnacki, Zbory polsko-ewangelickie w byłych Prusach Wschodnich w XVI-XX w. (Polish-Evangelical Churches in Former Eastern Prussia during the Sixteenth-Twentieth Century), “Reformacja w Polsce", vol. 12: 1953-1955, pp. 349-351; P. Fijałkowski, Pa rafia, pp. 31-32. 5 P. Fijałkowski, Z dziejów , pp. 240-248. POLISH LUTHERAN CLERGY IN KÖNIGSBERG 169 below is an attempted reconstruction of the conditions in which the clergy conducted their pastoral activity and, predominantly, a recreation of the material foundations of the existence of the clergymen and their families. 2. The pastoral duties of the pastors and deans Starting with 1544 services in Polish were held in two main churches in Königsberg, i.e. the cathedral in Knipawa and the parish church of the Old Town. The emergent Polish religious community was deprived of a permanent seat, and its pastor did not have such the status and endowment as the pastors of other parishes. This is the reason why in 1551 Jan Seklucjan ad­ dressed a petition to Duke Albrecht Hohnezollern in which he wrote: “May your Ducal Highness establish a certain place in which I would be able to dispense the Holy Sacraments to those who would wish to receive them, so that people would not wander around churches holding pieces of paper [for the purposes of confession — P. F.] as has been the habit up to now, and need not seek those who should administer the Sacrament, which discourages many from receiving it even if they greatly wished to do so”6. After the formed creation of the parish and the entrusting to Seklucjan of the function of its pastor, the centre of Polish religious life was the church in Kamienna Grobla. Nonetheless, services in Polish still continued to take place in the cathedral and the Old Town church. Consequently, in 1574 Duke Albrecht Friedrich granted to the aging Jan Seklucjan an assistant (ad­ junct) — Rev. Leonard Dembowius. In 1595, Rev. Stefan Wilkow (Wilkau) described his pastoral duties: “I was to give a sermon in three churches: in the Old Town, Knipawa and Kamienna Grobla, and thus with considerable difficulties trail my parishioners after me. I was supposed to administer the Sacrament of the Lord’s Supper with the Lithua­ nian pastor alternatim vocem on one Sunday, while on another Sunday by myself at St. Nicholas in Kamienna Grobla, and to hear confession in all the towns. After a sermon in Kamienna Grobla I was forced to do the same at noon in Knipawa and the Old Town”7. 6 A. Grzybowski, Geschichte der evangelischen Steindammer Kirche zu Königs­ berg in Preussen aus Anlaß ihres 650 jährigen Jubiläums, Königsberg 1905, p. 6. 7 Ib id ., p. 11. www.rcin.org.pl 170 PAWEŁ FIJAŁKOWSKI The joint use of the church of St. Nicholas by two congrega­ tions: Polish and Lithuanian, frequently led to controversies and conflicts. Particularly strong emotions were incited by services held for the Germans living in Kamienna Grobla. During the important Church holidays (Christmas, Easter and Whitsun) a morning service for the Lithuanians was followed by one for the Poles. On the first day of the holidays, the Polish pastor also had an afternoon sermon, which was frequently disturbed since in its course the Germans gathered for vespers. “This is the onset of quarrels and clashes for places in the church” — we read in a petition written by members of the Polish parish in 1602 — “and when the pastor orders or proposes something, the bell is rung. Once again loud cries and quarrels start, leading to brawls, which is a true shame. The pastor does not hear his own words, must interrupt the sermon, and leaves the pulpit, while the poor people are pushed and driven out of the church”8. The following service on the same day was vespers in Lithuanian; as late as 3 p.m. the Poles once again reappeared in the church. The pastor spent the whole afternoon and evening hearing confessions (at the time the confessional was not used), and since the number of the faithful frequently totalled 150-200, the confessions lasted until 8 p.m. and even 9 p.m. There was not enough time for all the willing, so that many of the parishioners were forced to go home without having said their confession and receiving absolution. The second day of the holidays was the time for a service in Polish with the Lord’s Supper. Since the pastor alone dispensed Communion, it lasted for a long time, “too long for the poor people, especially the expectant and the sick, as well as those who cared for their ill at home”. Frequently, Holy Communion was inter­ rupted by a bell announcing the afternoon sermon. Upon those occasions, the pastor was compelled to hurry to the cathedral or the Old Town church, “without having eaten or drunk anything, and to once again preach and sing”. During certain periods of time, e. g. Easter, Polish services were not held, thus depriving the congregation of access to the Sacraments. Meanwhile, the towns were frequently the site of epidemics “and the poor, scattered in the suburbs, find it difficult to call for the clergyman, and thus die sinful”. The level of the religious education of a large part of the parishioners was very low. “There are many Polish 8 Ibid., pp. 13-14. www.rcin.org.pl POLISH LUTHERAN CLERGY IN KÖNIGSBERG 171 servants from Mazovia, the Polish border and papacy [i.e.
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