The text describes the Mariavite monastery called 'St Stephen's Church' or 'St Stephen's Church', built in 1600 by the Jesuit Simon Wysocki and the Bishop of Vilnius Eustachy Wolowicz. The history of the monastery and the accompanying hospital is outlined. A detailed physical description of the church and cemetery follows. (Source: Tygodnik Illustrowany, Warsaw 1863, T:8, pp. 311-312., after: Digital Library of the University of Łódź).

A modernised reading of the text

St Stephen's Church in Vilnius.

Walking through the Gates of Dawn towards the railway station, we perceive to the right, outside the almost Vilnius perimeter, a small, inconspicuous church, as if wishing to avoid the bustle of the city. It is called variously - St Stephen's Church, then St Stephen's, then St Stephen's, then St Maryavite Church. It does not stand out either in terms of structure (which you will find out for yourself, reader, from the adjacent drawing), or location, which is supposedly the least picturesque of all Vilnius' environs and suburbs, or antiquity, since only half a century has passed since its foundation, or any memorable incident, since Vilnius history mentions it only vaguely and in passing; However, the history of its monastery is so interesting that there are not many churches in our country which can boast of anything similar.

Before we introduce you to it, however, please have a look at the temple itself, its past and present state. It was built in 1600 by a Jesuit priest, Szymon Wysocki, with the active participation of the Bishop of Vilnius, Eustace Volovich. A hospital for the sick was founded next to it, together with the brotherhood of St Lazarus. Destroyed during the wars of Kazmierz, it was only in 1673 that the hospital was raised and the wooden one next to it restored. The 1711 inventory shows how meagre its income was at that time, calculating it at 562 zl. 1 gr.

However, it should be assumed that the income was higher in other years, especially that for almost three years, from 1708 to 1710, there was a terrible plague in Vilnius, which inevitably led to an increase in prices, as we can see from the price of grain at that time: a barrel of rye usually cost 8 Lithuanian groschen at that time, while in 1710 it rose to 60 zlotys. (Baliński and Kraszewski).

The church is built in the shape of a cross and has no external ornaments or turrets. Its length is 11 fathoms and 2 cubits, its width is 3 fathoms, and its height is the largest 13, the smallest about 6 fathoms. There is nothing noteworthy inside, except for the tombstone of Father Alexander Tolylovsky, Bishop of Belno, d. 1808. St Stephen's Church, once a separate parish, now belongs to the parish of All Saints.

A small cemetery, densely covered with crosses and graves, adjoins it on the left side, giving the church a truly idyllic appearance. The small cemetery chapel contains the body of Father David Pilchowski, suffragan bishop of Vilnius and dean of the university of Vilnius. In the wall surrounding the cemetery lies Mikolaj Regnier, Doctor of Medicine, Professor of the Vilnius Medical Academy.

Also buried here is Rev. Angel Dowgird, Dr. theologian, canon, professor of logic and philosophy at Vilnius university and clerical academy, member of many scientific societies, author of several works and dissertations of philosophical content; Jozef Wladyslaw Bychowiec, known to the newer world, and Jozef Rogawski, distinguished artist of the Vilnius dramatic stage. Having briefly gone through the history of this church, we can now talk about the Poor Clares monastery, its founder and founding, and the turbulent times it went through over the centuries. We have used in this work an interesting article, placed in 1820 in the "History of Charity" published in Vilnius, and bearing the following title:

"A short history of the congregation of the Sisters Mariae Vitae, written by one Maryavite woman.".

The first idea to found this establishment was conceived and carried out by Father Jozef Stefan Turczynowicz, canon of Piltyn, parish priest, first at Dzięciole, then at St Stephen's in Vilnius. He was born at the end of the 17th century to noble, but not wealthy parents, and out of his true vocation he chose the clergy, in which he fulfilled his duties with the greatest zeal and also devoted himself to the conversion of Jews.

An idea conceived as a child, rocked by the years, supported by repeated experience, thanks to which he converted and baptised over five hundred Jews, and, what is most important, having ensured their existence through his influence and efforts, incorporated them into a world completely new to them, strengthened and confirmed them in the faith - this idea, we say, did not let him rest, making a thousand plans for its dissemination and more extensive application.

It was indeed a difficult undertaking! Not only in Poland, but also abroad, only a weak and undeveloped notion of charitable or moral societies existed at the time. The confraternities of St. Vincent de Paul and St. John of God, newly established in Warsaw, seemed to be sufficient for the whole country, and nobody cared to establish new ones. It is therefore easy to understand the difficulties encountered by Fr Turczynowicz.

With no funds, no support, no sympathy and recognition from his countrymen, he followed his path with strange perseverance, until, strengthened by the advice of Fr Barszcz, his confessor, he created a male confraternity in his poor St Stephen's rectory, which he established in the same monastery. So it seemed that he had already come to the end of his wish: the idea had been realised, it was only necessary to await its fruits.

However, whether the men proved incapable of converting, or whether it was easier to convert Jewish women than Jewish men, or for some other reason unknown to us, it is enough that the place of the male confraternity was soon taken by a female congregation. In 1737, Bishop of Vilnius Michal Zienkiewicz confirmed the rules prescribed for him by Fr Turczynowicz, and Pope Benedict XIV sent his authorising breve.

It was at this point that everyone's eyes were opened: the importance of the project was acknowledged, its blissful fruits were seen, and both the founder and the founded establishment were completely selfless. Soon, the bishops of Lutsk, Samogitia and Livonia followed the example of Vilnius, and thanks to their pastoral confirmation, 16 cities, apart from Vilnius, had Mariavits within their walls. (1) With the exception of three (in Holovchin, Mozyr and Slonim), all of these congregations had to support themselves and their neophyte nuns with their own hands.

The founder, who had a special devotion to the Virgin Mary, called this congregation the congregation of the Sisters of Mariae Vitae ("Life of Mary"), which became known as the Maryavites in the mouth of the people. They wear the habit of the Unitarian Nuns, ashen. As well as converting and strengthening Jewish women in the faith, the founder instructed them to educate poor orphans. The purpose, the destiny and the act of faith of the Mariavite nuns, was contained by him in these few words, full of simplicity and warm affection, which he instructed them to repeat daily:

"The cloister - in the heart; the monastery - the whole world; the purpose of work - conversion, study and charity; the playground - every Jewish tavern; the rule - to love God and neighbour; the end - one shepherd and one fold; the fund - in heaven; the motto - the name of the Virgin Mary."

He entrusted the general administration of the Mariinavites, as well as the visitation of all the monasteries and houses of this congregation, to his first and most beloved pupil, Aniela of Czyż Potemkin. When, under the influence of such friendly circumstances, this useful congregation was flourishing and growing, when from the work of its sisters' hands it was maintaining and teaching more than 60 female students, when at last up to 100 female neophytes were being converted to the bosom of the true Church - suddenly threatening clouds eclipsed the smiling horizon.

It is indeed difficult to say with any certainty who gathered them, who was the driving force behind this despicable plot, which cannot be justified? The author of the article we are quoting here blames the Jews who, supposedly unable to confront the Mariinavites, who were so dangerous to Judaism, used the mendicant congregations and nuns as a springboard for their revenge. The former accused them "of damming up the questionnaire", the latter "of dressing like them (the nuns), being only a congregation.".

At the same time, we believe that the author wrongly implicated Jews in this plot. For what relationship could there be between the latter and mendicant congregations or, better still, nuns? Besides, does jealousy necessarily need any external stimulus? Doesn't self-interest have enough strength to stand on its own, so that it needs some distant motive to awaken its own self?... After all, the Vilnius consistory acquainted Father Turczynowicz with it. As the saying goes, "whoever wants to hit a dog will find a stick", there were many accusations against him and the congregation.

He was accused of daring to found a new monastery, contrary to the prohibition of the Council of Trent, of hindering fund-raisers from collecting alms, and, finally, of allegedly daring to baptise Jewish women. Despite the eloquent defence of Father Turczynowicz, which showed his innocence in the clearest light, the consistory not only issued a decree cancelling the congregation of Maryavites, but also imposed ecclesiastical censure on the founder himself. An appeal to the nunciature helped nothing; the Mariinavites were banished from all their monasteries.

This was a severe blow to be borne indifferently by the worthy founder. Surrounded by his disciples, blessed and blessed from them, he gave up his spirit in 1773 in Minsk. His last word, his last commission, was to pray for his enemies. It seemed that nothing would be able to resurrect the God-fearing congregation any more, but it was otherwise written in the book of destiny.

Potemkinowa, placed at the head of her companions, goes for advice to Father Modzelewski, an altar server in Slonim, whom the founder had appointed as his successor and "father" of the congregation, and is advised by him to go to Rome, to the Holy Father, asking for the repeal of the decree of cessation and the approval of the rule. Without hesitating long, in spite of the advice of her friends, in spite of the utter lack of funds, she takes four companions with her and, without knowing any foreign languages, without letters of recommendation, on begging bread, on foot, arrives at the Holy See. After a long wait, they finally receive a hearing.

The then Pope Clement XIV, received them most graciously and inquired about the details concerning their congregation. At their request, he issued a letter or breve, on 21 March 1774, to the Bishop of Vilnius, Fr Massalski, to whom he recommended: "that he graciously receive the returning congregation to their homeland, take them under his special protection and defend them from all persecution and harm." How eager was the return of this venerable woman, carrying such a welcome message, is best shown by the fact that two of her companions, "weary of the journey," died in Germany, a third in Czestochowa, and a fourth a few months after her return to the country.

The fact that the Superior herself persevered is due to a strong spirit which did not allow itself to be overcome by the flesh, to the invigorating warmth of an idea which sometimes exalts the little ones and weakens the weak. But if, on the one hand, our pilgrim had such just cause to rejoice at the realisation of her most ardent desires, how, on the other, was she saddened to find the Sisters scattered.

The convents were abandoned, destroyed, even sold off to the Jews as a mockery! Only the Byelorussian congregations were in a better state, the others "shone with emptiness and dilapidation". It was in vain that Bishop Massalski tried to wrest them from the hands of the present heirs: all his efforts were to little avail. The Vilnius monastery, however, although plundered and stripped of everything, "returned to the first heiresses, and Sister Jankowska was installed there as its superior.

The Potemkin woman, who lived to see a more favourable outcome in the interests entrusted to her care, was soon afterwards laid to rest in God, in 1786. It should be added here, what the author omitted in her report, that in 1788 Bishop Massalski approved the congregation by a pastoral letter and reassured them of his continued patronage. Father Modzelewski died at the same time, leaving behind neither a general superior and an inspector, nor a spiritual father to look after the Mariiners.

The Vilnius monastery was destroyed during the riots of 1794 and only rebuilt at Jankowska's effort and expense in 1798. Thus we can see that the whole congregation looked at that time like a ship after a storm, and there was no hand to steer it. If the external appearance of these monasteries was deplorable, their interior was equally sad. Various abuses, dissensions, disputes and intrigues slowly seeped in.

However, our convent historian is glad that no disgrace tainted this congregation, which never wavered from its original purpose of converting Jewish women and educating poor girls. Then help came to them from an altogether unexpected direction. Metropolitan Sevastvensky Bohus turned his attention to this congregation and, having instructed his auditor, the priest of Zantyr (sic), to summon to Polotsk two sisters from each monastery, he advised them to add the nursing of the sick to their former duties, which were considerably restricted by the decree of that time, and to arrange themselves on the model of the Maidens of Charity, including the adoption of their habit.

The Mariinavites readily agreed to the first proposal, but firmly rejected the second, and elected Marcyanna Norwidówna as their Superior General and Visitress, and Father Zantyr as their spiritual father. All these resolutions were confirmed by Archbishop Siestrzencewicz in 1802. From then on, the sun once again shone through the windows of this congregation, which, thanks to the diligence of its superior, was growing in income, sisters and fame with each passing day. This smile of fortune was a new element to fuel their activities.

Eleven years had scarcely elapsed since the determination of their destiny, but the next issued the announcement:

"The Congregation of the Sisters Mariae Vitae, or Maryavites, has the honour of reporting to the illustrious public that, although since its establishment in 1737 it has been continually engaged in the education of poor ladies, having, however, received an order from its Superior Visitor, it has discovered this year, since 1 November, not only here in N., but also in all its convents, but also in all its monasteries, a public school for ladies, to which they will be admitted free of charge and without distinction of state, religion and age, and will learn to read, write, do accounts and all ladies' work. Therefore, parents and guardians deign to send their children to this girls' school twice a day to the local Mariavite convent by this notice.

If this selfless dedication to the good of humanity has depleted the congregation's income, it has instead gained them admirers and fame. For the latter, as is usually the case, numerous gifts and bequests poured in from all sides, new foundations appeared, the number of sisters and pupils increased. The Bishop of Lutsk, Father Cieciszewski, summoned them to Volhynia and settled them in Zdołbica, the village of Teofila Platerówna. Count Ilinsky settled them in his Romanov estate, where he generously provided for them and raised the teaching institution to a higher level.

The registry attached to the quoted article shows that in 1820 there were 90 Poor Clares in Lithuania, 17 monasteries or houses, 465 educated poor ladies, 13 neophytes supported by the congregation's efforts and at its expense, and 15 sick. In general, more than 2,000 Jews had been baptised since its foundation. There were 10 sisters in the Vilnius convent at that time. In addition to these many activities, the Poor Clares also had a kind of house of correction, which welcomed sinners on the path of penance.

Having summarised the history of her congregation with vividness and fervent faith, the pious author ends her description with the words of the Holy Scriptures: "From the Lord it came to pass, and it is strange in our eyes." Indeed, how can one not be surprised at this unbounded devotion, this perseverance, worthy of the loftiest minds, this denial of the world for a lofty idea, to serve humanity and country! Is this not one of the manifestations of that great truth that our women are capable of the greatest deeds?....

In the appended volume of the "History of Charity", an appendix to the above description, which we have also used, the following documents are included: 1. a circular letter from Rev. Turczynowicz. 2. an extract from the rules of the congregation of the Mariavite nuns; 3. a letter from Clement XIV of the Pope to Bishop Massalski; 4. an official instrument of H.E. Fr. Massalski; and 5. a reform decree of the government of Metropolitan Siestrzencewicz. This concludes our description, not wishing to abuse your patience, reader, with further details.