Misplaced Pages

#567432

49-590: Chmielowski ( Polish pronunciation: [xmjɛˈlɔfski] ; feminine: Chmielowska , plural: Chmielowscy ) is a Polish surname. Notable people with the surname include: Albert Chmielowski (1845–1916), Polish Catholic saint Benedykt Chmielowski (1700–1753), Polish priest Claudia Chmielowska (born 1998), Polish gymnast Piotr Chmielowski (1848–1904), Polish philosopher and literary historian See also [ edit ] Chmielewski , Polish surname [REDACTED] Surname list This page lists people with

98-510: A Discalced Carmelite church. On 10 November 1938 he received a posthumous award in the form of the Order of Polonia Restituta . Karol Wojtyła in 1949, then a simple priest in Poland, wrote a well-received play about Albert, entitled Brat naszego Boga which was made into a film with the same title in 1997. John Paul II later said that he found great spiritual support for his own vocation in

147-626: A Carmelite. Chmielowski, however saw his path as that of a Franciscan. He died at noon on 25 December 1916 due to stomach cancer in the shelter that he had established. He had received the Anointing of the Sick on 23 December when his condition began to deteriorate. He was buried in the Rakowicki Cemetery . His remains were exhumed on 15 September 1932 and placed in a metal coffin. They were exhumed once again on 31 May 1949 and placed in

196-455: A dog"), Cmentarz ("Cemetery"), Dama z listem ("Lady with a letter"), Powstaniec na koniu ("Insurgent on horseback"), Zachód słońca ("Sunset") and Amazonka ("The amazon"). In 1874 he became a well-known and popular artist in Kraków and worked as a painter until 1875. He first went back to Munich from Paris before returning to his homeland where he published an article asserting that art

245-511: A significant degree - beatified him in 1983 while in Kraków and later canonized him in 1989 in Saint Peter's Square . His liturgical feast is affixed to 17 June and not his death date, due to that date being Christmas . The beatification process began with an information process which Cardinal Adam Stefan Sapieha oversaw from its inauguration in 1946, until its closure in 1947. Theologians approved all his spiritual writings as in line with

294-478: A system of elected local self-government ( Zemstvo ) and an independent judicial system, but Russia did not have a national-level representative assembly ( Duma ) or a constitution until the 1905 Revolution . The system was abolished after the Russian Revolution of 1917 . The tsar himself, the embodiment of sovereign authority, stood at the center of the tsarist autocracy, with full power over

343-490: A talent for painting which he began to develop, despite the objections of family trustees at his change of direction. This was however short-lived and in 1870 he joined the Munich Art Academy , where he was befriended by some celebrated Polish artists, including, Stanisław Witkiewicz , Józef Chełmoński , Aleksander Gierymski , Leon Wyczółkowski . He was prolific and sent his work to exhibitions in Poland. He

392-522: A terrible trial at a retreat where he became anxious about his decision, and he soon fell ill. His brother Stanisław came to retrieve him and take him to his home to recuperate, where he decided not to return to the Jesuits because that path was not for him. He soon discovered the Rule of Saint Francis of Assisi which inspired him and prompted him to seek them out with the intention of joining their order. It

441-575: A view to managing his late parents' estate. He became involved in independence politics and joined the January Uprising . Chmielowski participated in a battle on 1 October 1863 in which a Russian grenade killed his horse and damaged his leg to the extent that it had to be amputated. The injured Chmielowski had been carried to a woodman's cabin where Finnish soldiers allied with Russia found him. The captain recognized him since there were persistent rumours that Chmielowski evaded all gunfire and

490-464: Is different from Wikidata All set index articles Albert Chmielowski Chmielowski was born in Igołomia , on the outskirts of Kraków Congress Poland , into a szlachta family, the eldest of four to Wojciech Chmielowski, (1811–1853) and Józefa Borzysławska (1821-1859). His siblings were Stanisław Teodor (b. 1848), Jadwiga Modesta Szaniawska (b. 1850) and Marian Antoni (1852-1903). Due to

539-707: The Charter to the Gentry , legally affirming the rights and privileges they had acquired in preceding years, and the Charter of the Towns, establishing municipal self-government. This placated the powerful classes of society but left real power in the hands of the state bureaucracy. Building on this, Alexander I (reigned 1801–1825) established the State council as an advisory legislative body. Alexander II (1855–1881) established

SECTION 10

#1732791878568

588-753: The Servants of the Poor and on 15 January 1891 - alongside Maria Jabłońska - founded a parallel women's congregation known as the Albertine Sisters who organized food and shelter for the homeless and destitute. Chmielowski was to spend a brief period at a Carmelite monastery where he came upon the works of John of the Cross who would be his favourite author. He also came to know the Carmelite superior, Raphael Kalinowski who suggested he might become

637-520: The homeless shelters in Kraków. Years of deep reflection would cause Chmielowski to abandon his painting career in order to live among the poor and to accept a beggar's life. In 1879 he spent a brief period of time in Lwów with a friend. While working on an image of Christ, he had perceived a religious vocation and on 24 September 1880 he entered the novitiate of the Jesuits at Stara Wies but faced

686-478: The surname Chmielowski . If an internal link intending to refer to a specific person led you to this page, you may wish to change that link by adding the person's given name (s) to the link. Retrieved from " https://en.wikipedia.org/w/index.php?title=Chmielowski&oldid=1241013315 " Categories : Surnames Polish-language surnames Hidden categories: Pages with Polish IPA Articles with short description Short description

735-465: The C.C.S. John Paul II approved the said miracle on 9 June 1983 and beatified Chmielowski while on a visit to Kraków on 22 June 1983. The canonization miracle was investigated in the diocese of origin from 9 September to 24 November 1987 and this process was given its validation on 26 February 1988 before the medical board met to approve it, several months later, on 23 November 1988. Theological experts also assented to this miracle on 3 February 1989 as did

784-464: The C.C.S. on 21 February 1989. Then John Paul II approved it on 24 February 1989, confirming that Chmielowski would be proclaimed as a saint in due course. John Paul II canonized Chmielowski on 12 November 1989 in Saint Peter's Square . Czarist Defunct List of forms of government Philosophers Works Tsarist autocracy ( Russian : царское самодержавие , romanized :  tsarskoye samoderzhaviye ), also called Tsarism ,

833-681: The absolutism of the Muscovite political system as "patrimonial", and saw the stability of the Soviet Union in the fact that Russians accepted the legitimacy of this patrimonial organization. Some historians have pointed to a racial element in the concept. For example, American Cold War analysts, including George Kennan , linked the Soviet government's autocratic rule to Tatar influences during its history, and biographies of Russian leaders often stressed their possible Asiatic ancestries. In

882-536: The autocracy included writer Fyodor Dostoyevsky , Mikhail Katkov , Konstantin Aksakov , Nikolay Karamzin , Konstantin Pobedonostsev and Pyotr Semyonov . They all argued that a strong and prosperous Russia needed a strong tsar and that philosophies of republicanism and liberal democracy were alien to it. Some historians see the traditions of tsarist autocracy as partially responsible for laying

931-573: The boyar elites and the bureaucracy as its pillars. For example, Sergey M. Troitskii claimed that the Russian monarchs held sway of the nobility which was reduced to state service. According to Troitskii, absolutism in Russia was the same as everywhere else. This led to a difficult position within Marxism because absolutism revolves around institutions and laws, which were fundamentally less important than

980-455: The cause on 13 March 1976 as did the C.C.S. alone on 30 November 1976 while the confirmation of his life of heroic virtue allowed for Pope Paul VI to name him as Venerable on 20 January 1977. The beatification miracle was investigated on a diocesan level where it occurred and it later received C.C.S. validation on 27 January 1983. A medical board of experts approved the healing as a miracle on 26 May 1983. Theologians followed up that June with

1029-525: The entire period (see also historical usage of the term "tsar" ), but Muscovite is applicable only to the period of the Grand Duchy of Moscow , which was replaced by tsardom of Russia , a period for which the words imperial and Russian are applicable. Further, we can look at Muscovite despotism as a precursor for the tsarist absolutism , however, the very use of the word despotism has problems (see following note). Finally, care should be taken with

SECTION 20

#1732791878568

1078-464: The eyes of Chistozvonov, whatever absolutist or autocratic elements were indeed present in Russia, they were not unique and do not warrant Russia's exclusive categorization. Similarly struggling with Marxist conceptions, Soviet historian Petr A. Zaionchkovskii and his student Larisa G. Zakharova focused on the importance of the political convictions of Russian officials and bureaucrats to explain nineteenth-century political decision-making. By showing that

1127-618: The faith on 3 May 1956. While the formal introduction to the cause came on 27 January 1966 under Pope Paul VI in which he was announced a Servant of God . Cardinal Karol Józef Wojtyła - the future Pope John Paul II - oversaw the apostolic process from 15 September 1967 until 1968 while the Congregation for the Causes of Saints later validated the previous processes in Rome on 17 October 1970. The C.C.S. officials and their consultants approved

1176-419: The groundwork for the totalitarianism in the Soviet Union . They see the traditions of autocracy and patrimonialism as dominating Russia's political culture for centuries; for example, Stephen White is described as "the most consistent" defender of the position that the uniqueness of Russian political heritage is inseparable from its ethnic identity. In White's opinion, autocracy is the defining factor in

1225-493: The history of Russian politics. He wrote that Russian political culture is "rooted in the historical experience of centuries of absolutism". Those views had been challenged by other historians, for example, Nicolai N. Petro and Martin Malia (as cited by Hoffmann). Richard Pipes is another influential historian among non-specialists who holds the position about the distinctness of Russian history and political system, describing

1274-570: The hospital hidden in a coffin. He was eventually fitted with a permanent wooden prosthesis . He offered up his loss of a limb to God and for the cause of Polish independence. The vicious response of the Czarist authorities to this insurrection forced Chmielowski to leave Poland . He stopped in Ghent in Belgium where he resumed engineering studies. During this period he discovered he also had

1323-497: The interdependence of monarch and nobility in the practice of rule. Outside Russia and the Soviet Union, Hans-Joachim Torke among others tried to counter the notion of an all-powerful autocratic state by pointing at the mutual dependency of service elites and the state (coining the term "state-conditioned society"). Torke acknowledges that the tsars were not reined in by any form of constitution, but he emphasizes, for example,

1372-484: The lack of a priest in turbulent times, Albert was baptised by a lay on 26 August 1845. A formal baptism followed on 17 June 1847. He was orphaned at age 8 when his father died and, 10 years later, by the death of his mother. Guardianship and care of the family fell to their paternal aunt, Petronela. After home schooling Chmielowski went on to study agroforestry at the Puławy Polytechnic Institute with

1421-594: The land"). During Michael's reign, when the Romanov dynasty was still weak, such assemblies were summoned annually. The Romanov dynasty consolidated absolute power in Russia during the reign of Peter the Great (reigned 1682–1725), who reduced the power of the nobility and strengthened the central power of the tsar, establishing a bureaucratic civil service based on the Table of Ranks but theoretically open to all classes of

1470-463: The life of the Polish saint whom he saw as an example of leaving behind the world of the arts to make a radical choice in favour of the religious life. The canonisation process started in 1966 under Pope Paul VI who later declared him Venerable in 1977 upon the confirmation that the late religious had lived a life of heroic virtue . Pope John Paul II - whom Chmielowski's example had influenced to

1519-596: The limitations of Christian morality and court customs. The so-called "American school" of the 1980s and 1990s argued for the important role of elite networks and their power in court. Edward Keenan went even further in his well-known piece on Muscovite political culture, claiming that the tsar was merely a puppet in the hands of boyars who wielded the actual power behind the scenes. For others, like David Ransel and Paul Bushkovitch, it goes too far to portray relations between tsar and nobility like Keenan does, because it does not appreciate their complexity. Bushkovitch argues that

Chmielowski - Misplaced Pages Continue

1568-628: The movement for separation of church and state in West European monarchies, the Russian Empire combined monarchy with the supreme authority on religious issues (see Church reform of Peter I and caesaropapism for details). Another key feature related to patrimonialism . In Russia, the tsar owned a much higher proportion of the state (lands, enterprises, etc.) than did Western monarchs. The tsarist autocracy had many supporters within Russia. Major Russian advocates and theorists of

1617-576: The one hand, the tsar's relative power fluctuated per monarch, and on the other hand, that the nobility was all but unified; the balance of power changed with each tsar as well as the rise of boyars and in the case of Peter I even shifted multiple times. Charles J. Halperin cautioned against views that too easily claim tsar and state dominance in politics or society. While acknowledging the institutional differences between Muscovy and Western European monarchies, Halperin nevertheless stresses that these differences should not be considered absolute. In his view,

1666-400: The practice of rule, a matter of human interactions, is more important than theory and abstractions. a As used in those publications . b The existing literature pairs the words Russian, tsarist, Muscovite and imperial with despotism, absolutism and autocracy in all possible combinations, rarely giving clear definitions. Tsarist can be indeed applicable to

1715-510: The same) as well as to its content (the question how Russian or "tsarist" autocracy differs from "regular" autocracy or from European absolutism for that matter). Regarding the substance of the autocracy model, its equation with despotism and its supposed origins in Mongol rule, as well as its supposed rise in medieval Muscovy, have been heavily debated. For one, Marxist Soviet scholars were concerned with prerevolutionary absolutism and identified

1764-527: The society, in place of the nobility-only mestnichestvo which Feodor III had abolished in 1682 at the request of the highest boyars. Peter I also strengthened state control over the Russian Orthodox Church . Peter's reforms provoked a series of palace coups seeking to restore the power of the nobility. To end them, Catherine the Great , whose reign (1762–1796) is often regarded as the high point of absolutism in Russia, in 1785 issued

1813-516: The socioeconomic base of society. This raises the question of how absolutism could be the same when socioeconomic circumstances in Russia were not the same as elsewhere. In order to reconcile the non-socioeconomic nature of absolutism with Marxist theory, Soviet scholar Alexander N. Chistozvonov proposed to group the Russian monarchy with the Prussian and Austrian ones, forming a distinct mix of Western European absolutism and "oriental despotism". In

1862-496: The state and its people. The autocrat delegated power to persons and institutions acting on his orders, and within the limits of his laws, for the common good of all Russia. The tsar was metaphorically a father and all of his subjects were his children; this metaphor even appeared in Orthodox primers , and is remembered in the common Russian expression "царь-батюшка" tsar-batyushka ("tsar-dear father"). Furthermore, contrary to

1911-402: The state was not a unified and powerful whole (commanded by the economically dominant class), they likewise tackled common (Marxist) conceptions of Russian autocracy. While like Troitskii, they studied the nobility and bureaucracy (in a later period), Zaionchkovskii and Zakharova painted a different picture of the tsar's position. Coinciding with Western scholars like Robert Crummey, they lay bare

1960-902: The term autocracy : Today, the autocrat is usually seen as synonymous with despot, tyrant, and/or dictator, though each of these terms originally had a separate and distinct meaning. Overall, out of the available terms, "tsarist autocracy" is the one that seems most correct for the entire period discussed, but it is worth keeping in mind that there are no ideal types and that the Russian political system evolved through time. c As used in those publications . d As used in those publications . e As used in those publications . f As used in those publications . g As used in those publications . h As used in those publications . i As used in those publications . j As used in those publications . k The terms oriental despotism and its development,

2009-412: The theoretic lack of limitations on the power of the tsar is irrelevant and instead claims that the "crucial question" is where the real power lay. In his view, this can only be shown by the political narrative of events. Bushkovitch placed the balance of power between the tsar, the individual boyars, and the tsar's favorites at the center of political decision-making. In so doing, Bushkovitch found that on

Chmielowski - Misplaced Pages Continue

2058-434: The time of Ivan III (1462−1505) and was abolished after the Russian Revolution of 1917 . Imperial autocracy, Russian autocracy, Muscovite autocracy, tsarist absolutism, imperial absolutism, Russian absolutism, Muscovite absolutism, Muscovite despotism, Russian despotism, tsarist despotism or imperial despotism. Ivan III (reigned 1462–1505) built upon Byzantine traditions and laid foundations for

2107-600: The tradition of the racist ideology of the Nazis, they maintained that Asiatic influences rendered the Russians, along with the Chinese , untrustworthy. Historians of different backgrounds have criticized the concept of tsarist autocracy in its various forms. Their complaints range from the different names of the model being too vague, to its chronological implications (it is impossible to consider Russia in different centuries

2156-473: The tsarist autocracy which with some variations would govern Russia for centuries. Absolutism in Russia gradually developed during the 17th and 18th centuries, replacing the despotism of the Grand Duchy of Moscow . After the chaotic Time of Troubles (1598–1613), the first monarch of the Romanov dynasty , Michael of Russia (reigned 1613–1645), was elected to the throne by a Zemsky Sobor ("assembly of

2205-584: Was an autocracy , a form of absolute monarchy localised with the Grand Duchy of Moscow and its successor states, the Tsardom of Russia and the Russian Empire . In it, the Tsar possessed in principle authority and wealth, with more power than constitutional monarchs counterbalanced by legislative authority, as well as a more religious authority than Western monarchs. The institution originated during

2254-626: Was around this time that his spiritual director was a Lazarist priest. On 25 August 1887 he joined the Third Order of Saint Francis and took the religious name , Albert . He made his first profession at the hands of the Cardinal Archbishop of Kraków Albin Dunajewski and took up residence in the public shelter where he had been volunteering. In 1888 he took his perpetual religious vows and on 25 August 1888 founded

2303-483: Was for time a popular artist. Religious themes began to appear at this juncture such as his St. Margaret's vision and his most celebrated work, Ecce homo , currently in the chapel of the Albertine Sisters in Kraków . Adam Chmielowski's extant artistic output includes 61 oils, 22 watercolours and 15 drawings. Among his better known works are: Po pojedynku ("After the duel"), Dziewczynka z pieskiem ("Little girl with

2352-481: Was invulnerable, but told him his leg had to be removed, to which Chmielowski is believed to have said: "Give me a cigar - that will help me pass the time". The operation went ahead, successfully though without anesthesia. He offered his intense suffering to God as he endured the excruciating pain. Chmielowski was then taken to a hospital for a doctor to assess him - the soldiers then needed to decide what to do with their captive - but accomplices helped him to escape from

2401-508: Was to be "the friend of man". He lived in Warsaw for a time before settling in Kraków. But he did not like the fame his works bought him and he was even hospitalized on one occasion for depression. His strong political convictions inspired his interest in the human condition and he developed a gentle and compassionate spirit which also made him aware of the suffering of the poor in the area. He felt compelled to help those in need and volunteered in

#567432