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Shrine of St. Faustina (Warsaw)
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[[File:Warszawa, kościół pw. Miłosierdzia Bożego i Św. Faustyny.jpg|thumb|250px|Shrine of St. Faustina, front entrance]]
'''The Shrine of St. Faustina''' () is a [[Roman Catholicism|Roman Catholic]] church located in [[Warsaw]]; it is the center of the [[:pl:Parafia Miłosierdzia Bożego i św. Faustyny w Warszawie|Divine Mercy and St. Faustina Parish]]. From 1863 to 1944 the building served as internal [[chapel]] within the [[ Congregation of the Sisters of Our Lady of Mercy|Sisters of Our Lady of Mercy]] monastery compound; destroyed during the [[Warsaw Uprising]], it remained a ruin until the early 21st century, when it was brought to the current shape. The church and its immediate surroundings gained nationwide iconic status in the 1980s; the premises became the hub of independent art, strongly flavored with opposition to the official [[Communist Poland|political regime]]. Currently the church is known mostly as related to [[Saint Faustina Kowalska|Saint Faustina]], who entered the neighboring monastery in 1925.
==Conventual chapel==
[[File:Kościół Miłosierdzia Bożego i św. Faustyny w Warszawie (3).JPG|thumb|160px|left|church wall, Zytnia street]]
A large plot framed by [[:pl:Ulica Żelazna w Warszawie|Żelazna]], [[:pl:Ulica Żytnia w Warszawie|Żytnia]] and Wronia streets in the then half-rural part of the [[Wola|Wola district]]<ref>"Niejeden zapewne z czytelników moich nie był na ulicy Żytniej. A przecież to ulica szeroka, długa, niebrukowana, ma parę murowanych domów, kilkanaście drewnianych dworków, i dochodzi do samych wałów miasta", Józef Korzeniowski, ''Dzieła'', vol. 2, Warszawa 1871, p. 296 [description probably referring to the early 1860s]</ref> was purchased by [[archbishop of Warsaw]] [[Zygmunt Szczęsny Feliński]] in 1862.<ref> ''[https://ift.tt/2rsokyA W niedzielę konsekracja kościoła na Żytniej]'', [in:] ''Archidiecezja Warszawska'' service 20.04.2017 [retrieved 8. December 2018]</ref> The same year he transferred the parcel to congregation of Sisters of Our Lady of Mercy, the order freshly founded in Warsaw with the intention to provide assistance to troubled girls, commonly known as "magdalenki".<ref> ''[https://ift.tt/2GklDtx Warszawa. Miłosierdzia Bożego i św. Faustyny na Muranowie]'', [in:] ''Archidiecezja Warszawska'' service [retrieved 8.December 2018]. The issue is not entirely clear. Another source claims that the Zytnia "magdalenki" were girls warded by another female convent located at Zytnia, Siostry św. Marii Magdaleny od Pokuty, ''[https://ift.tt/2rqRoGG Magdalenki]'', [in:] ''Nowa Panorama Literatury Polskiej'' service [retrieved 8. December 2018]</ref> Upon settling at the estate the Sisters adopted an existing wooden manor as a chapel;<ref> Hugon Bukowski, ''Żytnia. Kto o tym pamięta?'', [w:] ''Biuletyn Instytutu Pamięci Narodowej'' 122-123 (2011), p. 73</ref> it was consecrated on November 1, 1862.<ref>''[https://ift.tt/2G8u372 1 listopada 2017 – 155. rocznica powstania Zgromadzenia Sióstr Matki Bożej Miłosierdzia]'', [in:] ''Miresicors'' service 01.11 2017 [retrieved 8.December 2018]</ref> The task of developing the monastery coincided with outbreak of the [[January Uprising]] and ensuing [[Tsarist Russian Empire|Russian]] crackdown on perceived foci of rebellion; the measures applied were directed also against the Roman-Catholic Church and religious orders.<ref> Artur Górecki, ''[https://ift.tt/2rqRpdI Kościół katolicki w Królestwie Polskim po upadku powstania styczniowego]'', [in:] ''Christianistas'' service 23.01.2018 [retrieved 8. December 2018]</ref> The Sisters dodged administrative restrictions by going into semi-clandestine status and the monastery posed as "charity and relief house".<ref> Bukowski 2011, p. 73</ref>
In 1873 the [[abbess]] mother Teresa, in private countess Ewa Potocka,<ref>''[https://ift.tt/2rsokyA W niedzielę konsekracja kościoła na Żytniej]'', [in:] ''Archidiecezja Warszawska'' service 20.04.2017 [retrieved 8. December 2018], details on Matka Teresa Ewa z książąt Sułkowskich hr. Potocka, [in:] Faustyna service [retrieved 8. December 2018]</ref> dedicated her own money to construction of a new chapel. It was designed by Władysław Kosmowski, an architect involved in a number of religious projects in Warsaw.<ref> see e.g. Paweł Giergoń, ''[https://ift.tt/2G8JrAb Warszawa – kościół p.w. św. Kazimierza]'', [in:] ''Sztuka'' service [retrieved 8. December 2018]</ref> Made of bricks and replacing the previous wooden construction, the new chapel was outlined as a rather modest building. To deceive the Russian administration the small, 8x17m rectangular one-nave building was covered with a flat roof; main entrance was from an internal yard and a small apse, reaching towards the Żytnia street, was camouflaged wrapped within residential premises.<ref> Franciszek Mróz, ''Szlakiem św. s. Faustyny Kowalskiej'', [in:] ''Peregirnus Cracoviensis'' 9 (2000), p. 29</ref> The interior is described as adhering to a neo-[[Romanesque architecture|Romanesque]] style, though there is no photographic evidence remaining.<ref> Zofia Sowińska-Bania, ''Kościół p. wezw. Niepokalanego Poczęcia Najświętszej Maryi Panny w parafii św. Jakuba w Warszawie'', [in:] ''Nasza przeszłość. Studia z dziejów Kościoła i kultury katolickiej w Polsce'' 64 (1985), p. 190</ref>
The chapel kept serving the Sisters of Our Lady of Mercy and their protégés, "fallen and neglected girls", boarded in a dedicated ward;<ref>the corrective institution ran by the sisters was well known in Warsaw and made it to one of the most popular novels of Polish literature, ''Lalka'' by Bolesław Prus, serialized in the press in the late 1880s; "Nie pójdziesz do żadnego pana, tylko do magdalenek. Albo wracaj na miejsce. — Magdalenki mnie nie wezmą. Trzeba zapłacić dług i mieć poręczenie… — Wszystko będzie załatwione, jeżeli tam pójdziesz". Prus also referred to the institution in his journalistic work, see e.g. "co to są "Magdalenki"? Są to osoby, dla których "nieopatrzny przykład lub namiętność stały się przyczyną upadku" a które cofnęły się z niebezpiecznej drogi do portu położonego przy ulicy Żytniej, gdzie zawsze mają dozór i opiekę, ale, jak mówi hr. St. Al., nie zawsze wiedzą co jutro będą jadły", Bolesław Prus, ''"[https://ift.tt/2rqRpKK Magdalenki" - wyprzedawanie ziemi]'', [in:] ''Kurier Codzienny'' 336 (1897) </ref> outsiders were admitted only once in a year, during [[Easter]].<ref> Hanna Dzielińska, ''Żytnia. Historia pewnej ulicy'', [in:] ''Temidium'' 87 (2016), p. 68</ref> The best-known Polish mystic later to be known as St. Faustina entered the convent in 1925 and lived there on the on-and-off basis until 1933.<ref> see e.g. Franciszek Cegiełka, ''Siostra Faustyna - Szafarka Miłosierdzia Bożego'', Warszawa 2003, Grzegorz Górny, Janusz Rosikoń, ''Ufam. Śladami Siostry Faustyny'', Warszawa 2015, ISBN 9788388848742</ref> There were no major architectural changes registered for 63 years, though it is likely that during this period the interior décor was being systematically adjusted. The building underwent major refurbishment in 1936-1938. The main [[nave]] was extended by few meters, an [[aisle]] was added along the Western wall, the [[chancel]] was slightly broadened and a bell-tower was built next to the South-Western corner of the temple; the chapel turned into a small church and as such is referred to in some sources.<ref> Mróz 2000, p. 29</ref>
[[File:Matka Teresa Ewa Potocka zd. Sułkowska (tablica pamiątkowa) 1.jpg|thumb|160px|plaque to Potocka]]
In course of the [[Battle of Warsaw (1939)|battle of Warsaw in 1939]] the Sisters cared to soldiers wounded in combat.<ref> Tomasz Urzykowski, ''[https://ift.tt/2pRKLev Po przebudowie kościoła żal osmalonych ścian]'', [in:] ''Gazeta Wyborcza'' 23.04.2017 [retrieved 8. December 2018]</ref> During the [[Nazi occupation of Poland|Nazi rule]] the compound kept serving its original purpose and unlike in case of many other religious orders, the Sisters have not been evicted. Since 1940 the buildings were in immediate vicinity of the [[Warsaw Ghetto|Ghetto wall]]; there are known cases of fleeing [[Jews of Poland|Jewish]] girls either assisted or going into hiding in the monastery.<ref> Bukowski 2011, p. 73</ref> On August 2, 1944, during the second day of the Warsaw Uprising, the Sisters admitted into their premises detachments of the [[Battalion Parasol|Parasol battalion]], the insurgent unit which controlled the area; the rebels took part in the afternoon mass in the church.<ref>''[https://ift.tt/2rsolm8 73 lata temu przed rozpoczęciem walk modlił się tam Batalion "Parasol". 2 sierpnia uroczysta Msza św. w intencji Powstańców]'', [in:] ''Archidiecezja Warszawska'' service 25.07.2017 [retrieved 8. December 2018], Agnieszka Kurek-Zajączkowska, ''[https://ift.tt/2G9IlnT W 73. rocznicę Mszy św. Batalionu "Parasol" w kościele na Żytniej zapoczątkowano modlitwę za powstańców]'', [in:] ''Gość Warszawski'' 03.08.2017 [retrieved 8. December 2018]</ref>
German troops captured the area on August 9, 1944;<ref>''[https://ift.tt/2rqRqOO Żytnia]'', [in:] ''Ulice twojego miasta'' service [retrieved 8. December 2018]</ref> none of the sources consulted clarifies whether the chapel or the monastery was damaged during combat.<ref> some claim that that there were underground sewage transport routes from the chapel to other insurgent defense strongholds, though there is evidence provided, J. Rostworowski, ''Spotkanie z historykiem sztuki'' [in:] ''Dialog Kościoła z kulturą'', Kraków 1986, p. 79</ref> By September the Nazis evicted all Sisters<ref> according to other sources „most sisters" were evicted, ''[https://ift.tt/2G8u1vW Kościół na Żytniej. Tu się wszystko zaczęło]'', [in:] ''Stacja7'' service [retrieved 8. December 2018]</ref> and their 200 protégés, herding them towards a [[Nazi concentration camps|concentration camp]]; one nun was shot at the spot for refusing to leave.<ref> Bukowski 2011, p. 73</ref> Soon afterwards the entire compound was purposely burnt down by the Germans. The church lost all wooden and metal equipment, including interior and the roof; what was left was seared, partially damaged walls.<ref> compare ''Google Earth'' layer of December 1945</ref>
==Ruin==
[[File:Młynów, Warszawa, Poland - panoramio - Roman Eugeniusz (3).jpg|thumb|left|eastern aisle, current view]]
After the war the compound for decades remained a fenced moonscape, hosting ruins, half-demolished houses, and provisional wooden structures; some of the buildings were subject to further destruction at the hands of individuals in search of re-usable bricks. Once the Sisters of Our Lady of Mercy managed to re-claim the plot they focused on the main convent building and the ward. The authorities refused to grant the building permit needed to commence re-construction of the church;<ref> ''[https://ift.tt/2rsokyA W niedzielę konsekracja kościoła na Żytniej]'', [in:] ''Archidiecezja Warszawska'' service 20.04.2017 [retrieved 8. December 2018]</ref> for their own needs the Sisters arranged for one of the larger rooms in the neighboring conventual house to serve as a chapel.<ref> Remigiusz Malinowski, ''[https://ift.tt/2rsolCE Żytnią do nieba]'', [in:] ''Niedziela'' 17 (2006) [retrieved 8. December 2018]</ref> Over time the site, including the church ruins, became overgrown with self-sown trees, their branches gradually reaching over the roofless walls.<ref> ''[https://ift.tt/2GagnIA Bóg go ocalił jako znak]'', [in:] ''Gazeta Wesoła'' s.a. [retrieved 8. December 2018]</ref> Until the early 1970s the dilapidating ruins were the only pre-war Warsaw temple which has not been brought back to shape and the entire quarter was standing out among neighboring sections, developed with large [[Condominium|condo-type residential buildings]].<ref> ''[https://ift.tt/2rsokyA W niedzielę konsekracja kościoła na Żytniej]'', [in:] ''Archidiecezja Warszawska'' service 20.04.2017 [retrieved 8. December 2018]</ref>
In 1973 the ruins attracted attention of rev. Wojciech Czarnowski, a 35-year priest commissioned to provide spiritual service to the Sisters of Our Lady of Mercy monastery. Just prior to Easter of 1973 and aided by few locals he broke into the fenced and off-limits site and in the hastily ordered porch he said mass for the first time in 29 years.<ref> ''[https://ift.tt/2GagnIA Bóg go ocalił jako znak]'', [in:] ''Gazeta Wesoła'' s.a. [retrieved 8. December 2018]; according to some sources it was on May 26, 1973, ''[https://ift.tt/2GklDtx Miłosierdzia Bożego i św. Faustyny na Muranowie]'', [in:] ''Archidiecezja Warszawska service'' [retrieved 8.December 2018]</ref> During the next year Czarnowski and his men were removing debris, cutting down vegetation and provisionally insulating the walls; the work – technically illegal given the off-limits dangerous site status of the plot – was crowned with mounting transparent PVC sheets as a provisional roof. Simultaneously the archbishopric office renewed attempts to obtain the building permit, finally granted just prior to Easter 1974.<ref> ''[https://ift.tt/2rsom9G Kościół Miłosierdzia Bożego i świętej Faustyny]'', [in:] ''E-przewodnik po dzielnicy Wola'', [retrieved 8. December 2018]</ref> In April 1974 the site was visited by the [[Primate of Poland|primate]] [[Stefan Wyszyński]],<ref> ''[https://ift.tt/2rsom9G Kościół Miłosierdzia Bożego i świętej Faustyny]'' [in:] ''E-przewodnik po dzielnicy Wola'' service [retrieved 8. December 2018], according to other sources it was in May 1974, ''[https://ift.tt/2GagnIA 'Bóg go ocalił jako znak]'', [in:] ''Gazeta Wesoła'' s.a. [retrieved 8. December 2018]</ref> who consecrated the church and named it after the Divine Mercy.<ref> ''[https://ift.tt/2rsom9G Kościół Miłosierdzia Bożego i świętej Faustyny]'', [in:] ''E-przewodnik po dzielnicy Wola'' [retrieved 8. December 2018]</ref> In 1977 the [[:pl:Wojewódzki konserwator zabytków|office for historical monuments]] – uninterested in the building so far - formally approved of refurbishment, though actual terms remain unclear; according to some sources walls were to be kept intact,<ref> ''[https://ift.tt/2G7QBou Kościół na Żytniej]'', [in:] ''Eeala'' blog 11.07.2016 [retrieved 8. December 2018]</ref> according to others interior was to "retain traces of the past".<ref>„Zgodnie z zaleceniami generalnego konserwatora zabytków we wnętrzu pozostawiono ślady przeszłości", Tomasz Urzykowski, ''[https://ift.tt/2rsomGI Rozmowa z architektem Zbigniewem Welmą]'', [in:] ''Gazeta Wyborcza'' 13.06.2003 [retrieved 8. December 2018]</ref>
[[File:Młynów, Warszawa, Poland - panoramio - Roman Eugeniusz (2).jpg|thumb|160px|altar, current view]]
In the late 1970s Czarnowski and the Wola locals kept fixing up the church and refurbishing a neighboring run-down building; the work progressed slowly as it was largely a small-scale effort of a handful of people<ref> ''[https://ift.tt/2rsokyA W niedzielę konsekracja kościoła na Żytniej]'', [in:] ''Archidiecezja Warszawska'' service 20.04.2017 [retrieved 8. December 2018]</ref> who contributed "literally with their own hands and resources".<ref> Andrew Short, ''[https://ift.tt/2G8ECHk The church in Zytnia street]'', [in:] ''Index on Censorship'' 14 (1985), p. 13, [retrieved 8. December 2018]</ref> Officially and on advice of the primate the site was renamed to "Secretariat of the Episcopate of Poland", a measure supposed to discourage an anticipated would-be counter-action on part of the authorities.<ref> ''[https://ift.tt/2rsokyA W niedzielę konsekracja kościoła na Żytniej]'', [in:] ''Archidiecezja Warszawska'' service 20.04.2017 [retrieved 8. Dececmber 2018]</ref> As space for development was abundant, according to Czarnowski himself he intended to set up sort of a community center, with lecture room, kindergarten and other facilities;<ref> Short 1985, p. 13</ref> his plan was also to link the site to the memory of the Ghetto and the Warsaw Uprising.<ref> Short 1985, p. 13</ref>
In late 1980 the church – still hardly more than an insulated ruin with no interior equipment – became the [[Parish church|parochial temple]] of a newly set up small parish of Divine Mercy, carved out from two older parishes in the neighborhood.<ref> ''[https://ift.tt/2rsom9G Kościół Miłosierdzia Bożego i świętej Faustyny]'', [in:] ''E-przewodnik po dzielnicy Wola'' [retrieved 8. December 2018]</ref> According to one source from the apostolic point of view there was no need to erect a new religious administrative unit. It was reportedly set up as a pre-emptive measure in the war between the Church and the state; the intention was to thwart demolition of the compound, planned by the authorities and aimed to make room for a new major throughway.<ref> Remigiusz Malinowski, ''[https://ift.tt/2rsolCE Żytnią do nieba]'', [in:] ''Niedziela'' 17 (2006) [retrieved 8. December 2018]</ref> The parish was officially set up on December 15, 1980, and Rev. Czarnowski became the first parish priest.<ref> ''[https://ift.tt/2rsom9G Kościół Miłosierdzia Bożego i świętej Faustyny]'', [in:] ''E-przewodnik po dzielnicy Wola'' [retrieved 8. December 2018]</ref>
==Icon==
[[File:Kościół pw. Miłosierdzia Bożego i św. Faustyny Warszawa Wola.jpg|thumb|160px|left|southern wall at present]]
Following [[Martial law in Poland|declaration of martial law in late 1981]] many artists refused to operate within official dissemination channels, perceived as outposts of totalitarian regime; in search for alternative infrastructure they increasingly turned towards the Church.<ref>compare Kathleen Cioffi, ''Alternative Theatre in Poland'', London 2013, ISBN 9781134374380, p. 165</ref> In 1983 the art historian and curator [[:pl:Janusz Bogucki (historyk sztuki)|Janusz Bogucki]] and his wife Nina Smolarz focused on the Divine Mercy church; with permission of the parish council and extensive collaboration of Czarnowski<ref> Dorota Jarecka, ''Janusz Bogucki, polski Szeeman?'', [in:] ''Odrzucone dziedzictwo. O sztuce polskiej lat 80'', Warszawa 2011, p. 27</ref> they organized a two-week<ref> from June 14 to 30, 1983</ref> display designed as a multi-media art event.<ref> the event was not defined not as an exhibition but rather as "meetings and common activity aiming to renew internal link between faith and art", Jarecka 2011, p. 22</ref> Titled ''Znak krzyża'', it explored links between culture and religion.<ref> Bogucki attempted to build "communitas" against "social structures"; the latter included also some vague ant-clerical thread, Jarecka 2011, p. 14</ref> There were 106 painters, sculptors and photographers displaying their works<ref> Bukowski 2011, p. 74</ref> accompanied by theatrical plays, installations, performances, concertos and recitals, often by first-rate Polish artists.<ref> like Stanisław Sojka, Przemysław Gintrowski, Stefania Woytowicz and Krzysztof Knittel, Bukowski 2011, p. 74</ref> Bogucki designed the event in line with [[Harald Szeemann|Szeemann]]'s concept of replacing the "white cube" exhibition formula with site-specific setting;<ref> Bolesław Deptuła, Waldemar Baraniewski, ''[https://ift.tt/2rqRrSS Czas dla hulaków. Rozmowa z Andą Rottenberg]'', [in:] ''Dwutygodnik'' service s.a. [retrieved 8. December 2018]</ref> the result was extraordinary, as artefacts were displayed in a ruined building site amidst bags of concrete, piles of bricks, loose cables and often construction workers pushing wheelbarrows.<ref> Jarecka 2011, p. 16</ref>
''Znak krzyża'' turned into a groundbreaking art experience,<ref> Jarecka 2011, p. 22</ref> yet it also set the Divine Mercy church in the new role. Other art initiatives set in the premises followed and since the summer of 1983 the church almost constantly served as an art hub; the place acquired the status of a nationally recognized dissident cultural center. The years of 1983-1985 saw annual ''Obecność'' exhibitions,<ref> organized by Magdalena Hniedziewicz, Maciej Gutowski and Jerzy Puciata, Bukowski 2011, p. 74</ref> ''Zaduszki poetyckie'' and other performances by Akademia Ruchu,<ref> organized by Wojciech Krukowski from the theatrical workshop Akademia Ruchu, Bukowski 2011, pp. 80-81</ref> seminars like ''Week of Christian Culture'' with 44 novelists attending,<ref> Sabina Ramet, ''Social Currents in Eastern Europe: The Sources and Consequences of the Great Transformation'', London 1995, ISBN 9780822315483, p. 181</ref> avant-garde theatrical plays – often with censorship ban, like ''Raport z Oblężonego Miasta'' by [[:pl:Teatr Ósmego Dnia|Teatr Ósmego Dnia]],<ref> Bukowski 2011, pp. 80-81</ref> poetic evenings like the one by [[Jan Twardowski]]<ref> Bukowski 2011, p. 81</ref> or poster reviews.<ref> Bukowski 2011, p. 76</ref> In case of performances, always free of charge, the public filled yards but also occupied ruined walls and nearby trees.<ref> Bukowski 2011, p. 81</ref> The church and neighboring premises turned into a "full-fledged community center".<ref> Ramet 1995, p. 181</ref>
The [[Good Friday]] of April 5, 1985 was the most memorable moment in the history of the church of the 1980s; a first-rate theatrical team<ref> including directing (Wajda), lighting (Edward Kosiński), costums (Zachwatowicz) and actors (Zelnik, Janda, Borowski, Kolberger, Olbrychski, Bukowski 2011, p. 74</ref> led by [[Andrzej Wajda]] staged ''Wieczernik'' by [[:pl:Ernest Bryll|Ernest Bryll]].<ref>Kazimierz Braun, ''A History of Polish Theater, 1939-1989: Spheres of Captivity and Freedom'', London 1996, ISBN 9780313297731, pp. 109-110</ref> With temperatures slightly above freezing<ref> Bukowski 2011, p. 74</ref> and in the scenery of red-bricked dungeons, densely packed with standing crowd, the play turned into an electrifying experience<ref> for photos see ''[https://ift.tt/2G5B8W4 Wieczernik]'', [in:] ''KrystynaJanda'' service [retrieved 8. December 2018]</ref> bordering mysticism.<ref> Krzysztof Masłoń, ''[https://ift.tt/2rqRspU "Wieczernik" – manifest wolności i nadziei]'', [in:] ''Do Rzeczy'' service 13.08.2018, [retrieved 8. December 2018]; "the dilapidated state of this building with exposed and charred timber beams supporting a leaky roof, unrendered walls and broken columns, often lit with flickering candles, added to the conspirational atmosphere of these events, suggestively linking them to the cycle or insurrection and punishment that dominates Warsaw's history", David Crowley, ''Warsaw'', London 2003, ISBN 9781861891792, p. 79</ref> The drama was staged 15 times during the next few weeks; video-taped, it made rounds across the country and abroad.<ref> the premier staging was attended by ambassadors of France and US, Masłoń 2018, see also Bukowski 2011, p. 74</ref> Another milestone was ''Niebo nowe i ziemia nowa?'', the 1985 exhibition by [[:pl:Marek Rostworowski|Marek Rostworowski]] and designed as "reflection upon disintegration of human image".<ref>detailed information in Marek Pietsch (ed.), ''Niebo nowe, ziemia nowa'', Warszawa 1987, a 145-page booklet printed in France and distributed illegally in Poland</ref> Its impact stemmed from massive scale and a multitude of first-rate artists taking part;<ref> like Stanisław Markowski, Tadeusz Kantor, Wiesław Szamborski, Marek Sapetto, Elżbieta Arend-Sobocka, Grzegorz Bednarski, Mira Żelechower, Jan Świtka, Krzysztof Wachowiak, Stefan Gierowski, Anna Szpakowska-Kujawska, Jarosław Modzelewski, Marek Sobczyk, Jacek Waltoś, Stanisław Sobolewski, Zbylut Grzywacz, Jacek Sempoliński, Tadeusza Boruta, Waldemar Cwenarski, Jan Dobkowski, Stanisław Rodziński, Alina Szapocznikow, Jacek Waltoś, Adam Bujak, Jerzy Bereś, Jerzy Kalina and Jerzy Tchórzewski, Bukowski 2011, p. 76</ref> The event assumed a somewhat more conservative tone than the earlier avant-garde Bogucki's undertaking,<ref> Jarecka 2011, p. 12</ref> though like Bogucki, also Rostworowski was overwhelmed by the site and its scenery.<ref> Bukowski 2011, pp. 75-6</ref>
[[File:Warszawa kościół p.w. Miłosierdzia Bożego i św. Faustyny 01.JPG|thumb|towards western aisle]]
In the late 1980s art initiatives started to give way to political undertakings. The former included ''Dzwonek Niedzielny'', a periodical "spoken journal" animated by the [[:pl:stefan Bratkowski|Bratkowski]] couple,<ref> Bukowski 2011, p. 77</ref> ''Droga świateł'', another huge multi-media event by Bogucki,<ref> Jarecka 2011, p. 11</ref> designed as ecumenical experience already hardly fitting with the Catholic framework,<ref> the installation included Protestant, Orthodox, Muslim and Buddhist chambers, Jarecka 2011, p. 24</ref> an exhibition of works by disciples of Werner Kautsch and his Kassel school<ref> Bukowski 2011, p. 77</ref> and numerous other events. The latter included a 1987 human rights seminar,<ref> titled ''Pokój międzynarodowy i spotkania helsińskie''</ref> organized by the pacifist-green [[:pl:Ruch Wolność i Pokój|Wolność i Pokój]] movement and attended by delegates from 16 countries.<ref> Bukowski 2011, p. 77</ref> By the end of the decade the church premises started to host leaders of semi-clandestine [[Solidarity (Polish trade union)|Solidarity]];<ref> including Kuroń, Moczulski, Bielecki, Romaszewski, Geremek, Onyszkiewicz, and other dissidents, Ramet 1995, p. 181</ref> during one of these meetings in late 1988 they set up [[Solidarity Citizens' Committee|Komitet Obywatelski przy Lechu Wałęsie]], a body which later served as informal executive of political opposition. Komitet kept meeting at Żytnia for months to come and later coordinated also the [[1989 Polish legislative election|electoral campaign of 1989]].<ref> Marcin Frybes, ''[https://ift.tt/2G4swP9 Kościół na Żytniej]'', [in:] ''Szlak Wolności i Solidarności'' service [retrieved 8. December 2018]</ref> Student religious study group used to meet regularly in the premises.<ref>Janusz Sylwestrowicz, ''Spacer Metafizyczny'', Warszawa 2015, available [https://ift.tt/2rqRsWW here]</ref>
==Transition==
[[File:Młynów, Warszawa, Poland - panoramio - Roman Eugeniusz.jpg|thumb|160px|left|northern wall at present]]
[[:pl:Transformacja systemowa w Polsce|Political turmoil of 1989]] spelled huge change also for the church; artists and politicians abandoned the parish almost overnight and moved into newly conquered official institutions. The parish priest tried to retain high profile by cultivating the [[ecumenical]] link; in 1989-1993 the church maintained relations with [[Buddhism|Buddhists]], hosting monks and staging a meeting with [[Dalai Lama]].<ref> Jan Mirosław Bereza, ''[https://ift.tt/2G8u3ny Dialog z buddyzmem w Polsce]'', [in:] ''GoldenLine'' service 12.08.2007 [retrieved 8. December 2018]</ref> However, Czarnowski's primary focus was on charity. In 1990 on the nearby corner he opened a canteen for the poor named "ONLY gifts of mercy", which used to serve 800-1000 meals a day.<ref> ''[https://ift.tt/2GklDtx Warszawa. Miłosierdzia Bożego i św. Faustyny na Muranowie]'', [in:] ''Archidiecezja Warszawska'' service [retrieved 8. December 2018], Mirosław Ikonowicz, ''[https://ift.tt/2rqRttY Kościół biedny i bogaty]'', [in:] ''Tygodnik Przegląd'' 19.02.2001 [retrieved 8. December 2001]</ref> In the roughly refurbished premises of the [[clergy house]] he opened a dormitory and a bath; the premises catered to the homeless, but also to single mothers. Following 20 years of incessant renovation efforts, in the mid-1990s the church turned from insulated ruin to a crude but usable temple; major improvements included a primitive roof of acrylic glass, solid windows, wooden floor which covered the basement and basic interior equipment.<ref> see photo at ''[https://ift.tt/2G7QBou Kościół na Żytniej]'', [in:] ''Eeala'' blog 11.07.2016 [retrieved 8. December 2018]</ref>
In 1997 Czarnowski was appointed to another religious post; details of his departure from Żytnia are not clear. He was replaced by a new parish priest, Tadeusz Polak, who in agreement with most of the parishers soon concluded that the church was badly in need of a decisive overhaul.<ref> Piotr Chmieliński, ''[https://ift.tt/2GagpAc Spór o mur]'', [in:] ''Niedziela'' 35 (2003) [retrieved 8. December 2018]</ref> Major works commenced in the early 21st century, this time carried out by professional construction companies. In course of 5 years the walls were strengthened with iron reinforcements, the main nave was extended by 10 meters with a new main porch constructed, a new aisle and a side entry were added along the Eastern wall, red-brick walls were plastered, new windows were fitted and acrylic roof was replaced with a ceramic one. The change was complete when in 2007 the basement was covered with new concrete ceiling and wooden floor gave way to a marble one.<ref> for excellent graphic comparison of "yesterday" and "today" interior (not complete as the "today" photo had been taken before the marble floor was laid) see ''[https://ift.tt/2G7QBou Kościół na Żytniej]'', [in:] ''Eeala'' blog 11.07.2016 [retrieved 8. December 2018]</ref>
[[File:Warszawa kościół p.w. Miłosierdzia Bożego i św. Faustyny 02.JPG|thumb|160px|along the main nave]]
Works launched by rev. Polak triggered wide controversy. Skeptics claimed that the overhaul would do away with historical memorial, wipe out unique picturesque interior, remove informal monument to the Warsaw Uprising and violate the conservation law.<ref>among these most outspoken there was head of the [[Masovian Voivodeship|Masovian]] monument protection office Ryszard Głowacz, leader of the Varsavianist Association Mariquita Węsławska, a historian Jarosław Zieliński and architects Konrad Kucza-Kuczyński and Zbigniew Wilma; media campaign against the refurbishment was led by the progressist daily ''Gazeta Wyborcza''</ref> Some noted that mass in the crude, bullet-ridden red-brick building with stars shining over the transparent roof made an unforgettable experience; others asserted that the new project envisioned a banal construction with no architectural value.<ref> for arguments against the renovation see Tomasz Urzykowski, ''[https://ift.tt/2rsoplS Duże zmiany w parafiach]'', [in:] Gazeta Wyborcza 28.06.2011 [retrieved 8. December 2018], Tomasz Urzykowski, ''[https://ift.tt/2G5q7nz Kontrowersyjny remont kościoła]'', [in:] ''Gazeta Wyborcza'' 27.06.2003 [retrieved 8. December 2018], ''[https://ift.tt/2G7QBou Kościół na Żytniej]'', [in:] ''Eeala'' blog 11.07.2016 [retrieved 8. December 2018], ''Kościół pw. Miłosierdzia Bożego i Faustyny'', [in:] ''Skarbiec Mazowiecki'' service [blocked by Wikipedia anti-spam filter, retrieved 8. December 2018], Jarosław Osowski, ''[https://ift.tt/2rqRuy2 Polskie kościoły są najdroższe na świecie. Ile kosztują?]'', [in:] ''Gazeta Wyborcza'' 01.11.2013 [retrieved 8. December 2018], Tomasz Urzykowski, ''[https://ift.tt/2rsomGI Rozmowa z architektem Zbigniewem Welmą]'', [in:] ''Gazeta Wyborcza'' 13.06.2003 [retrieved 8. December 2018], Tomasz Urzykowski, ''[https://ift.tt/2pRKLev Po przebudowie kościoła żal osmalonych ścian]'', [in:] ''Gazeta Wyborcza'' 23.04.2017 [retrieved 8. December 2018], Bolesław Deptuła, Waldemar Baraniewski, ''[https://ift.tt/2rqRrSS Czas dla hulaków. Rozmowa z Andą Rottenberg]'', [in:] ''Dwutygodnik'' service s.a. [retrieved 8. December 2018]</ref> In 2001 the Masovian monument protection office launched the process of registering the church as a law-protected site;<ref> Tomasz Urzykowski, ''[https://ift.tt/2G5q7nz Kontrowersyjny remont kościoła]'', [in:] ''Gazeta Wyborcza'' 27.06.2003 [retrieved 8. December 2018]; rev. Polak claimed that he had asked the Masovian monument protection office for assistance many times, always to no avail, Piotr Chmieliński, ''[https://ift.tt/2GagpAc Spór o mur]'', [in:] ''Niedziela'' 35 (2003) [retrieved 8. December 2018]</ref> the bureaucratic drudgery was finalized in 2003,<ref> ''[https://ift.tt/2G5FaO7 Rejestr zabytków nieruchomych m. st. Warszawy]'' [retrieved 8. December 2018]</ref> when construction works were already in full swing. Supporters of the renovation claimed that crumbling bricks were hazard to the public, acrylic roof ensured glasshouse effect in the summer and cracked walls guaranteed sub-zero temperatures in the winter, following construction of new large residential estates the small church no longer met the needs of multiplied parish community<ref> in 1996-2006 the Strop cooperative built 3 residential estates, Kercelak I, Kercelak II and Kercelak III, each hosting 150-200 apartments, compare ''[https://ift.tt/2rqRv54 Spółdzielnia Mieszkaniowa Strop]'' service [retrieved 8. December 2018]</ref> and that the church was monument to Nazi barbarity and Communist malice rather than to the Warsaw Uprising.<ref> most arguments for the renovation in Joanna Operacz, ''[https://ift.tt/2GgTVxM Sakralna ruina? Spór o remont szczególnego kościoła]'', [in:] ''eKai'' service 04.07.2003 [retrieved 8. December 2018], Piotr Chmieliński, ''[https://ift.tt/2GagpAc Spór o mur]'', [in:] ''Niedziela'' 35 (2003), [retrieved 8. December 2018], ''[https://ift.tt/2GklDtx Warszawa. Miłosierdzia Bożego i św. Faustyny na Muranowie]'', [in:] ''Archidiecezja Warszawska'' service [retrieved 8. December 2018], ''[https://ift.tt/2rsokyA W niedzielę konsekracja kościoła na Żytniej]'', [in:] ''Archidiecezja Warszawska'' service 20.04.2017 [retrieved 8. Dececmber 2018], Remigiusz Malinowski, ''[https://ift.tt/2rsolCE Żytnią do nieba]'', [in:] ''Niedziela'' 17 (2006) [retrieved 8. December 2018]</ref>
The conflict was defined along different lines, clearly marked by emerging animosity between increasingly secular and progressive elites and increasingly traditionalist Church.<ref> Masłoń 2018</ref> Supporters of the renovation suspected that the Warsaw intellectual and art pundits intended to keep the church as a monument to their own activity of the 1980s.<ref> Operacz 2003</ref> Opponents maintained that the Polish Roman-Catholic Church was plagued by narrow-mindedness, glitzy esthetics and temptation to show off wealth.<ref> see e.g. references to Mercedes cars, Tomasz Urzykowski, ''[https://ift.tt/2rsomGI Rozmowa z architektem Zbigniewem Welmą]'', [in:] ''Gazeta Wyborcza'' 13.06.2003, [retrieved 8. December 2018]</ref> Some concluded that ecclesiastic decision-makers wanted no competition to the cult of St. Faustina, especially that the church was to be elevated to the status of her shrine.<ref> Tomasz Urzykowski, ''[https://ift.tt/2pRKLev Po przebudowie kościoła żal osmalonych ścian]'', [in:] ''Gazeta Wyborcza'' 23.04.2017 [retrieved 8. December 2018]</ref> Few noted that following the period of "Church-sponsored art" the religious and the artists parted and found themselves largely on the collision course.<ref> Agnieszka Gralińska-Toborek, ''Plastyka w Kościele w latach 1981-1989: trwałe przymierze czy epizod?'', [in:] ''Pamięć i Sprawiedliwość'' 4/1 (2005), pp. 181-201. For a sample of comments shared by progressist circles, lamenting the bigotry of once tolerant and broadly-minded Catholic church, see e.g. Anna Sobolewska, ''Mapy duchowe współczesności'', Piaseczno 2009, ISBN 9788377471166, available [https://ift.tt/2rqRvC6 here]</ref>
==Present day==
{| class=wikitable style="text-align:center; font-size:11px; float:left; margin:5px"
|- style="font-size: small;"
| colspan="12" style="text-align:center;"|'''Zytnia parish priests'''
|-
! name !! term
|-
| Wojciech Czarnowski || 1980-1997
|-
| Tadeusz Polak || 1997-2011
|-
| Krzysztof Stosur || 2011-onwards
|}
Rev. Polak launched two specific initiatives with stand out as peculiarity of the Divine Mercy and St. Faustina parish;<ref> St. Faustina was added to the parish name in 1998, ''[https://ift.tt/2rsom9G Kościół Miłosierdzia Bożego i świętej Faustyny]'', [in:] ''E-przewodnik po dzielnicy Wola'' [retrieved 8. December 2018]</ref> one is the 24/7 perpetual [[Eucharistic adoration]], practiced since the burglary suffered in 2000,<ref> Malinowski 2006; other criminal events include robbery of a monstrancja, vandalizing of a sculpture in the yard and theft of a PC used at organic plays</ref> and a popular feast ''Żytnią do nieba'', organized early September since 2005.<ref> Malinowski 2006</ref> Polak was re-assigned to another post in 2011; none of the sources consulted provides any information on motives of his departure. He was replaced as the parish priest by rev. Krzysztof Stosur, who for some time kept adding final touches to the new church interior.<ref> ''[https://ift.tt/2G8u1vW Kościół na Żytniej. Tu się wszystko zaczęło]'', [in:] ''Stacja7'' service [retrieved 8. December 2018]</ref> He continued most of the parochial activities developed by his predecessors and common to most Roman-Catholic parishes in Poland, like [[Rosary]] Circle or [[Altar server|youth altar service]]. Charity work is continuing, though with some change. The canteen at the corner of [[:pl:Ulica Leszno w Warszawie|Leszno]] and [[:pl:ulica Okopowa w Warszawie|Okopowa]] has been closed and most services performed in the premises were formally transferred to [[Caritas Internationalis|Caritas]], the religious charity organization; however, ques of the homeless and destitute city dwellers are still trademark of the church neighborhood.<ref> ''[https://ift.tt/2GklDtx Warszawa. Miłosierdzia Bożego i św. Faustyny na Muranowie]'', [in:] ''Archidiecezja Warszawska'' service [retrieved 8. December 2018]</ref>
Stosur launched new initiatives, e.g. a Prayer Support Group,<ref> ''[https://ift.tt/2GhVACS Modlitewna Grupa Wsparcia]'', [in:] ''Sanktuarium św. Faustyny w Warszawie'' service </ref> currently defunct youth football team, dedicated film screenings in Warsaw cinemas, discount schemes offered by a friendly theater or bus tours following nationwide religious tourist trails. During Stosur's tenure the church keeps hosting cultural events, though they do not resemble massive and nationally-known episodes of the 1980s; every some time there are theatric plays, concertos, recitals, film screenings, lectures or poetry sessions organized.<ref>''[https://ift.tt/2rqRw98 Wydarzenia]'', [in:] ''Sanktuarium św. Faustyny w Warszawie'' service [retrieved 8. December 2018]</ref> A new initiative is mass said to honor the insurgents of the Warsaw Uprising, organized on anniversary of the August 2, 1944 service for the Parasol Battalion; attendants include a group of re-enactors in complete military gear and afterwards the parishers and guest are walked past major 1944 combat sites in the area.
{| class=wikitable style="text-align:center; font-size:11px; float:right; margin:5px"
|- style="font-size: small;"
| colspan="12" style="text-align:center;"|'''key dates in church history'''
|-
! date !! description
|-
| November 1, 1862 || chapel consecrated
|-
| August 1, 1925 || [[Helena Kowalska]] admitted to the convent
|-
| August 9, 1944 || church seized and burnt by the Germans
|-
| April 20, 1973 || first post-war mass said
|-
| December 15, 1980 || becomes parish church
|-
| April 15, 1985 || ''Wieczernik'' staged first time
|-
| December 18, 1988 || [[Solidarity Citizens' Committee|Komitet Obywatelski]] set up
|-
| April 23, 2017 || elevated to shrine
|}
On April 23, 2017 the church was elevated to the status of a [[:pl:Sanktuarium|shrine (sanktuarium)]], according to the [[Canon Law]] a site marked by "special reason for piety".<ref> Jerzy Adamczyk, ''Wokół prawnej definicji sanktuarium'', [in:] ''Prawo Kanoniczne'' 57 (2014), p. 82</ref> The motive was its relation to St. Faustina; the church was renamed to "church of Divine Mercy and St. Faustina" accordingly.<ref> ''[https://ift.tt/2Gb0B07 Warszawa ma sanktuarium św. Faustyny. W Niedzielę Miłosierdzia konsekracja kościoła, w którym rozpoczęła życie zakonne]'', [in:] ''Archidiecezja Warszawska'' service 23.04.2017 [retrieved 8. December 2018]</ref> In practical terms, the change included the church on the list of targets of religious tourism, fairly popular in Poland, and reinforced already growing stream of pilgrims pursuing the itinerary of St. Faustina. Currently rev. Stosur strives to organize a parking lot for tourist buses; his strategy is to mobilize the parishers to get the project adopted by means of the local [[participatory budget]]. The building itself for few years is no longer subject to construction works, which were marking the place during the last 40 years; it's architecture is described as somewhat modelled on early Christian temples, with interior shaped by vaults and arches.<ref> ''Kościół pw. Miłosierdzia Bożego i Faustyny'', [in:] ''Skarbiec Mazowiecki'' service [blocked by Wikipedia anti-spam filter, retrieved 8. December 2018]</ref> The shrine is now home to 6 religious, apart from the parish priest also 3 [[Vicar|vicars]] and 2 [[:pl:Rezydent (ksiądz)|residents]];<ref>'' [https://ift.tt/2rsoqGs Duszpasterze]'', [in:] ''Sanktuarium św. Faustyny'' w Warszawie service [retrieved 8. December 2018]</ref> they maintain a parish web page, a Facebook account<ref> see the ''[https://ift.tt/2GhVCuu Sanktuarium św. Faustyny w Warszawie]'' Facebook account [retrieved 8. December 2018]</ref> and issue a weekly bulletin ''Miłosierdzie''. Overall religiosity level in the parish is far below the Polish and significantly below the Warsaw standards; while the country average for [[:pl:Dominicantes i communicantes w Polsce|dominicantes]] is at 45% and the Warsaw figure is 27%,<ref> ''Annuarium Statisticum Ecclesiae in Polonia'' 2018, Warszawa 2018, p. 34</ref> at Żytnia it stands at mere 16%.<ref> in 2018 dominicantes were counted on October 21. That Sunday there were 957 people taking part in all masses, out of 6,200 people living in the parish, ''Ogłoszenia parafialne'', [w:] ''Miłosierdzie. Tygodnik Sanktuarium św. Faustyny'', 28.10.2018, p. 4</ref>
== See also ==
* [[Faustina Kowalska]]
* [[:pl:Parafia Miłosierdzia Bożego i św. Faustyny w Warszawie|Divine Mercy and St. Faustina parish (in Polish)]]
==Notes==
==Further reading==
* Hugon Bukowski, ''Żytnia. Kto o tym pamięta?'', [w:] ''Biuletyn Instytutu Pamięci Narodowej'' 122-123 (2011), pp. 73-81
* Ewa K. Czaczkowska, ''Siostra Faustyna. Biografia Świętej'', Kraków 2012, ISBN 9788324018949
* Agnieszka Gralińska-Toborek, ''Plastyka w Kościele w latach 1981-1989: trwałe przymierze czy epizod?'', [in:] ''Pamięć i Sprawiedliwość'' 4/1 (2005), pp. 181-201
* Dorota Jarecka, ''Janusz Bogucki, polski Szeeman?'', [in:] ''Odrzucone dziedzictwo. O sztuce polskiej lat 80'', Warszawa 2011, pp. 8-29
* Mariusz Wieczorkiewicz, ''Kościół na Żytniej, czyli o potrzebie ruiny i potrzebie ubóstwa'', [in:] ''Architektura'' 37 (1985), pp. 48-51
==External links==
* [https://ift.tt/2rsoshy Official website of the Divine Mercy and St. Faustina parish]
* [https://ift.tt/2GhVCuu Official FB account of the parish]
* [https://ift.tt/2G7XJBi Divine Mercy church as semi-ruin in the 1980s (photo)]
* [https://ift.tt/2rsosOA ''Wieczernik'' play at the Encyclopedia of Polish Theatre online (photo)]
* [https://ift.tt/2GhVE5A Opposition leaders at Zytnia in 1989 (photo)]
* [https://ift.tt/2rqRz4O Lech Wałęsa speaking at Zytnia (photo)]
[[Category:Churches in Masovian Voivodeship]]
[[Category:Divine Mercy]]
[[Category:Roman Catholic churches in Poland]]
[[Category:Wola]]
'''The Shrine of St. Faustina''' () is a [[Roman Catholicism|Roman Catholic]] church located in [[Warsaw]]; it is the center of the [[:pl:Parafia Miłosierdzia Bożego i św. Faustyny w Warszawie|Divine Mercy and St. Faustina Parish]]. From 1863 to 1944 the building served as internal [[chapel]] within the [[ Congregation of the Sisters of Our Lady of Mercy|Sisters of Our Lady of Mercy]] monastery compound; destroyed during the [[Warsaw Uprising]], it remained a ruin until the early 21st century, when it was brought to the current shape. The church and its immediate surroundings gained nationwide iconic status in the 1980s; the premises became the hub of independent art, strongly flavored with opposition to the official [[Communist Poland|political regime]]. Currently the church is known mostly as related to [[Saint Faustina Kowalska|Saint Faustina]], who entered the neighboring monastery in 1925.
==Conventual chapel==
[[File:Kościół Miłosierdzia Bożego i św. Faustyny w Warszawie (3).JPG|thumb|160px|left|church wall, Zytnia street]]
A large plot framed by [[:pl:Ulica Żelazna w Warszawie|Żelazna]], [[:pl:Ulica Żytnia w Warszawie|Żytnia]] and Wronia streets in the then half-rural part of the [[Wola|Wola district]]<ref>"Niejeden zapewne z czytelników moich nie był na ulicy Żytniej. A przecież to ulica szeroka, długa, niebrukowana, ma parę murowanych domów, kilkanaście drewnianych dworków, i dochodzi do samych wałów miasta", Józef Korzeniowski, ''Dzieła'', vol. 2, Warszawa 1871, p. 296 [description probably referring to the early 1860s]</ref> was purchased by [[archbishop of Warsaw]] [[Zygmunt Szczęsny Feliński]] in 1862.<ref> ''[https://ift.tt/2rsokyA W niedzielę konsekracja kościoła na Żytniej]'', [in:] ''Archidiecezja Warszawska'' service 20.04.2017 [retrieved 8. December 2018]</ref> The same year he transferred the parcel to congregation of Sisters of Our Lady of Mercy, the order freshly founded in Warsaw with the intention to provide assistance to troubled girls, commonly known as "magdalenki".<ref> ''[https://ift.tt/2GklDtx Warszawa. Miłosierdzia Bożego i św. Faustyny na Muranowie]'', [in:] ''Archidiecezja Warszawska'' service [retrieved 8.December 2018]. The issue is not entirely clear. Another source claims that the Zytnia "magdalenki" were girls warded by another female convent located at Zytnia, Siostry św. Marii Magdaleny od Pokuty, ''[https://ift.tt/2rqRoGG Magdalenki]'', [in:] ''Nowa Panorama Literatury Polskiej'' service [retrieved 8. December 2018]</ref> Upon settling at the estate the Sisters adopted an existing wooden manor as a chapel;<ref> Hugon Bukowski, ''Żytnia. Kto o tym pamięta?'', [w:] ''Biuletyn Instytutu Pamięci Narodowej'' 122-123 (2011), p. 73</ref> it was consecrated on November 1, 1862.<ref>''[https://ift.tt/2G8u372 1 listopada 2017 – 155. rocznica powstania Zgromadzenia Sióstr Matki Bożej Miłosierdzia]'', [in:] ''Miresicors'' service 01.11 2017 [retrieved 8.December 2018]</ref> The task of developing the monastery coincided with outbreak of the [[January Uprising]] and ensuing [[Tsarist Russian Empire|Russian]] crackdown on perceived foci of rebellion; the measures applied were directed also against the Roman-Catholic Church and religious orders.<ref> Artur Górecki, ''[https://ift.tt/2rqRpdI Kościół katolicki w Królestwie Polskim po upadku powstania styczniowego]'', [in:] ''Christianistas'' service 23.01.2018 [retrieved 8. December 2018]</ref> The Sisters dodged administrative restrictions by going into semi-clandestine status and the monastery posed as "charity and relief house".<ref> Bukowski 2011, p. 73</ref>
In 1873 the [[abbess]] mother Teresa, in private countess Ewa Potocka,<ref>''[https://ift.tt/2rsokyA W niedzielę konsekracja kościoła na Żytniej]'', [in:] ''Archidiecezja Warszawska'' service 20.04.2017 [retrieved 8. December 2018], details on Matka Teresa Ewa z książąt Sułkowskich hr. Potocka, [in:] Faustyna service [retrieved 8. December 2018]</ref> dedicated her own money to construction of a new chapel. It was designed by Władysław Kosmowski, an architect involved in a number of religious projects in Warsaw.<ref> see e.g. Paweł Giergoń, ''[https://ift.tt/2G8JrAb Warszawa – kościół p.w. św. Kazimierza]'', [in:] ''Sztuka'' service [retrieved 8. December 2018]</ref> Made of bricks and replacing the previous wooden construction, the new chapel was outlined as a rather modest building. To deceive the Russian administration the small, 8x17m rectangular one-nave building was covered with a flat roof; main entrance was from an internal yard and a small apse, reaching towards the Żytnia street, was camouflaged wrapped within residential premises.<ref> Franciszek Mróz, ''Szlakiem św. s. Faustyny Kowalskiej'', [in:] ''Peregirnus Cracoviensis'' 9 (2000), p. 29</ref> The interior is described as adhering to a neo-[[Romanesque architecture|Romanesque]] style, though there is no photographic evidence remaining.<ref> Zofia Sowińska-Bania, ''Kościół p. wezw. Niepokalanego Poczęcia Najświętszej Maryi Panny w parafii św. Jakuba w Warszawie'', [in:] ''Nasza przeszłość. Studia z dziejów Kościoła i kultury katolickiej w Polsce'' 64 (1985), p. 190</ref>
The chapel kept serving the Sisters of Our Lady of Mercy and their protégés, "fallen and neglected girls", boarded in a dedicated ward;<ref>the corrective institution ran by the sisters was well known in Warsaw and made it to one of the most popular novels of Polish literature, ''Lalka'' by Bolesław Prus, serialized in the press in the late 1880s; "Nie pójdziesz do żadnego pana, tylko do magdalenek. Albo wracaj na miejsce. — Magdalenki mnie nie wezmą. Trzeba zapłacić dług i mieć poręczenie… — Wszystko będzie załatwione, jeżeli tam pójdziesz". Prus also referred to the institution in his journalistic work, see e.g. "co to są "Magdalenki"? Są to osoby, dla których "nieopatrzny przykład lub namiętność stały się przyczyną upadku" a które cofnęły się z niebezpiecznej drogi do portu położonego przy ulicy Żytniej, gdzie zawsze mają dozór i opiekę, ale, jak mówi hr. St. Al., nie zawsze wiedzą co jutro będą jadły", Bolesław Prus, ''"[https://ift.tt/2rqRpKK Magdalenki" - wyprzedawanie ziemi]'', [in:] ''Kurier Codzienny'' 336 (1897) </ref> outsiders were admitted only once in a year, during [[Easter]].<ref> Hanna Dzielińska, ''Żytnia. Historia pewnej ulicy'', [in:] ''Temidium'' 87 (2016), p. 68</ref> The best-known Polish mystic later to be known as St. Faustina entered the convent in 1925 and lived there on the on-and-off basis until 1933.<ref> see e.g. Franciszek Cegiełka, ''Siostra Faustyna - Szafarka Miłosierdzia Bożego'', Warszawa 2003, Grzegorz Górny, Janusz Rosikoń, ''Ufam. Śladami Siostry Faustyny'', Warszawa 2015, ISBN 9788388848742</ref> There were no major architectural changes registered for 63 years, though it is likely that during this period the interior décor was being systematically adjusted. The building underwent major refurbishment in 1936-1938. The main [[nave]] was extended by few meters, an [[aisle]] was added along the Western wall, the [[chancel]] was slightly broadened and a bell-tower was built next to the South-Western corner of the temple; the chapel turned into a small church and as such is referred to in some sources.<ref> Mróz 2000, p. 29</ref>
[[File:Matka Teresa Ewa Potocka zd. Sułkowska (tablica pamiątkowa) 1.jpg|thumb|160px|plaque to Potocka]]
In course of the [[Battle of Warsaw (1939)|battle of Warsaw in 1939]] the Sisters cared to soldiers wounded in combat.<ref> Tomasz Urzykowski, ''[https://ift.tt/2pRKLev Po przebudowie kościoła żal osmalonych ścian]'', [in:] ''Gazeta Wyborcza'' 23.04.2017 [retrieved 8. December 2018]</ref> During the [[Nazi occupation of Poland|Nazi rule]] the compound kept serving its original purpose and unlike in case of many other religious orders, the Sisters have not been evicted. Since 1940 the buildings were in immediate vicinity of the [[Warsaw Ghetto|Ghetto wall]]; there are known cases of fleeing [[Jews of Poland|Jewish]] girls either assisted or going into hiding in the monastery.<ref> Bukowski 2011, p. 73</ref> On August 2, 1944, during the second day of the Warsaw Uprising, the Sisters admitted into their premises detachments of the [[Battalion Parasol|Parasol battalion]], the insurgent unit which controlled the area; the rebels took part in the afternoon mass in the church.<ref>''[https://ift.tt/2rsolm8 73 lata temu przed rozpoczęciem walk modlił się tam Batalion "Parasol". 2 sierpnia uroczysta Msza św. w intencji Powstańców]'', [in:] ''Archidiecezja Warszawska'' service 25.07.2017 [retrieved 8. December 2018], Agnieszka Kurek-Zajączkowska, ''[https://ift.tt/2G9IlnT W 73. rocznicę Mszy św. Batalionu "Parasol" w kościele na Żytniej zapoczątkowano modlitwę za powstańców]'', [in:] ''Gość Warszawski'' 03.08.2017 [retrieved 8. December 2018]</ref>
German troops captured the area on August 9, 1944;<ref>''[https://ift.tt/2rqRqOO Żytnia]'', [in:] ''Ulice twojego miasta'' service [retrieved 8. December 2018]</ref> none of the sources consulted clarifies whether the chapel or the monastery was damaged during combat.<ref> some claim that that there were underground sewage transport routes from the chapel to other insurgent defense strongholds, though there is evidence provided, J. Rostworowski, ''Spotkanie z historykiem sztuki'' [in:] ''Dialog Kościoła z kulturą'', Kraków 1986, p. 79</ref> By September the Nazis evicted all Sisters<ref> according to other sources „most sisters" were evicted, ''[https://ift.tt/2G8u1vW Kościół na Żytniej. Tu się wszystko zaczęło]'', [in:] ''Stacja7'' service [retrieved 8. December 2018]</ref> and their 200 protégés, herding them towards a [[Nazi concentration camps|concentration camp]]; one nun was shot at the spot for refusing to leave.<ref> Bukowski 2011, p. 73</ref> Soon afterwards the entire compound was purposely burnt down by the Germans. The church lost all wooden and metal equipment, including interior and the roof; what was left was seared, partially damaged walls.<ref> compare ''Google Earth'' layer of December 1945</ref>
==Ruin==
[[File:Młynów, Warszawa, Poland - panoramio - Roman Eugeniusz (3).jpg|thumb|left|eastern aisle, current view]]
After the war the compound for decades remained a fenced moonscape, hosting ruins, half-demolished houses, and provisional wooden structures; some of the buildings were subject to further destruction at the hands of individuals in search of re-usable bricks. Once the Sisters of Our Lady of Mercy managed to re-claim the plot they focused on the main convent building and the ward. The authorities refused to grant the building permit needed to commence re-construction of the church;<ref> ''[https://ift.tt/2rsokyA W niedzielę konsekracja kościoła na Żytniej]'', [in:] ''Archidiecezja Warszawska'' service 20.04.2017 [retrieved 8. December 2018]</ref> for their own needs the Sisters arranged for one of the larger rooms in the neighboring conventual house to serve as a chapel.<ref> Remigiusz Malinowski, ''[https://ift.tt/2rsolCE Żytnią do nieba]'', [in:] ''Niedziela'' 17 (2006) [retrieved 8. December 2018]</ref> Over time the site, including the church ruins, became overgrown with self-sown trees, their branches gradually reaching over the roofless walls.<ref> ''[https://ift.tt/2GagnIA Bóg go ocalił jako znak]'', [in:] ''Gazeta Wesoła'' s.a. [retrieved 8. December 2018]</ref> Until the early 1970s the dilapidating ruins were the only pre-war Warsaw temple which has not been brought back to shape and the entire quarter was standing out among neighboring sections, developed with large [[Condominium|condo-type residential buildings]].<ref> ''[https://ift.tt/2rsokyA W niedzielę konsekracja kościoła na Żytniej]'', [in:] ''Archidiecezja Warszawska'' service 20.04.2017 [retrieved 8. December 2018]</ref>
In 1973 the ruins attracted attention of rev. Wojciech Czarnowski, a 35-year priest commissioned to provide spiritual service to the Sisters of Our Lady of Mercy monastery. Just prior to Easter of 1973 and aided by few locals he broke into the fenced and off-limits site and in the hastily ordered porch he said mass for the first time in 29 years.<ref> ''[https://ift.tt/2GagnIA Bóg go ocalił jako znak]'', [in:] ''Gazeta Wesoła'' s.a. [retrieved 8. December 2018]; according to some sources it was on May 26, 1973, ''[https://ift.tt/2GklDtx Miłosierdzia Bożego i św. Faustyny na Muranowie]'', [in:] ''Archidiecezja Warszawska service'' [retrieved 8.December 2018]</ref> During the next year Czarnowski and his men were removing debris, cutting down vegetation and provisionally insulating the walls; the work – technically illegal given the off-limits dangerous site status of the plot – was crowned with mounting transparent PVC sheets as a provisional roof. Simultaneously the archbishopric office renewed attempts to obtain the building permit, finally granted just prior to Easter 1974.<ref> ''[https://ift.tt/2rsom9G Kościół Miłosierdzia Bożego i świętej Faustyny]'', [in:] ''E-przewodnik po dzielnicy Wola'', [retrieved 8. December 2018]</ref> In April 1974 the site was visited by the [[Primate of Poland|primate]] [[Stefan Wyszyński]],<ref> ''[https://ift.tt/2rsom9G Kościół Miłosierdzia Bożego i świętej Faustyny]'' [in:] ''E-przewodnik po dzielnicy Wola'' service [retrieved 8. December 2018], according to other sources it was in May 1974, ''[https://ift.tt/2GagnIA 'Bóg go ocalił jako znak]'', [in:] ''Gazeta Wesoła'' s.a. [retrieved 8. December 2018]</ref> who consecrated the church and named it after the Divine Mercy.<ref> ''[https://ift.tt/2rsom9G Kościół Miłosierdzia Bożego i świętej Faustyny]'', [in:] ''E-przewodnik po dzielnicy Wola'' [retrieved 8. December 2018]</ref> In 1977 the [[:pl:Wojewódzki konserwator zabytków|office for historical monuments]] – uninterested in the building so far - formally approved of refurbishment, though actual terms remain unclear; according to some sources walls were to be kept intact,<ref> ''[https://ift.tt/2G7QBou Kościół na Żytniej]'', [in:] ''Eeala'' blog 11.07.2016 [retrieved 8. December 2018]</ref> according to others interior was to "retain traces of the past".<ref>„Zgodnie z zaleceniami generalnego konserwatora zabytków we wnętrzu pozostawiono ślady przeszłości", Tomasz Urzykowski, ''[https://ift.tt/2rsomGI Rozmowa z architektem Zbigniewem Welmą]'', [in:] ''Gazeta Wyborcza'' 13.06.2003 [retrieved 8. December 2018]</ref>
[[File:Młynów, Warszawa, Poland - panoramio - Roman Eugeniusz (2).jpg|thumb|160px|altar, current view]]
In the late 1970s Czarnowski and the Wola locals kept fixing up the church and refurbishing a neighboring run-down building; the work progressed slowly as it was largely a small-scale effort of a handful of people<ref> ''[https://ift.tt/2rsokyA W niedzielę konsekracja kościoła na Żytniej]'', [in:] ''Archidiecezja Warszawska'' service 20.04.2017 [retrieved 8. December 2018]</ref> who contributed "literally with their own hands and resources".<ref> Andrew Short, ''[https://ift.tt/2G8ECHk The church in Zytnia street]'', [in:] ''Index on Censorship'' 14 (1985), p. 13, [retrieved 8. December 2018]</ref> Officially and on advice of the primate the site was renamed to "Secretariat of the Episcopate of Poland", a measure supposed to discourage an anticipated would-be counter-action on part of the authorities.<ref> ''[https://ift.tt/2rsokyA W niedzielę konsekracja kościoła na Żytniej]'', [in:] ''Archidiecezja Warszawska'' service 20.04.2017 [retrieved 8. Dececmber 2018]</ref> As space for development was abundant, according to Czarnowski himself he intended to set up sort of a community center, with lecture room, kindergarten and other facilities;<ref> Short 1985, p. 13</ref> his plan was also to link the site to the memory of the Ghetto and the Warsaw Uprising.<ref> Short 1985, p. 13</ref>
In late 1980 the church – still hardly more than an insulated ruin with no interior equipment – became the [[Parish church|parochial temple]] of a newly set up small parish of Divine Mercy, carved out from two older parishes in the neighborhood.<ref> ''[https://ift.tt/2rsom9G Kościół Miłosierdzia Bożego i świętej Faustyny]'', [in:] ''E-przewodnik po dzielnicy Wola'' [retrieved 8. December 2018]</ref> According to one source from the apostolic point of view there was no need to erect a new religious administrative unit. It was reportedly set up as a pre-emptive measure in the war between the Church and the state; the intention was to thwart demolition of the compound, planned by the authorities and aimed to make room for a new major throughway.<ref> Remigiusz Malinowski, ''[https://ift.tt/2rsolCE Żytnią do nieba]'', [in:] ''Niedziela'' 17 (2006) [retrieved 8. December 2018]</ref> The parish was officially set up on December 15, 1980, and Rev. Czarnowski became the first parish priest.<ref> ''[https://ift.tt/2rsom9G Kościół Miłosierdzia Bożego i świętej Faustyny]'', [in:] ''E-przewodnik po dzielnicy Wola'' [retrieved 8. December 2018]</ref>
==Icon==
[[File:Kościół pw. Miłosierdzia Bożego i św. Faustyny Warszawa Wola.jpg|thumb|160px|left|southern wall at present]]
Following [[Martial law in Poland|declaration of martial law in late 1981]] many artists refused to operate within official dissemination channels, perceived as outposts of totalitarian regime; in search for alternative infrastructure they increasingly turned towards the Church.<ref>compare Kathleen Cioffi, ''Alternative Theatre in Poland'', London 2013, ISBN 9781134374380, p. 165</ref> In 1983 the art historian and curator [[:pl:Janusz Bogucki (historyk sztuki)|Janusz Bogucki]] and his wife Nina Smolarz focused on the Divine Mercy church; with permission of the parish council and extensive collaboration of Czarnowski<ref> Dorota Jarecka, ''Janusz Bogucki, polski Szeeman?'', [in:] ''Odrzucone dziedzictwo. O sztuce polskiej lat 80'', Warszawa 2011, p. 27</ref> they organized a two-week<ref> from June 14 to 30, 1983</ref> display designed as a multi-media art event.<ref> the event was not defined not as an exhibition but rather as "meetings and common activity aiming to renew internal link between faith and art", Jarecka 2011, p. 22</ref> Titled ''Znak krzyża'', it explored links between culture and religion.<ref> Bogucki attempted to build "communitas" against "social structures"; the latter included also some vague ant-clerical thread, Jarecka 2011, p. 14</ref> There were 106 painters, sculptors and photographers displaying their works<ref> Bukowski 2011, p. 74</ref> accompanied by theatrical plays, installations, performances, concertos and recitals, often by first-rate Polish artists.<ref> like Stanisław Sojka, Przemysław Gintrowski, Stefania Woytowicz and Krzysztof Knittel, Bukowski 2011, p. 74</ref> Bogucki designed the event in line with [[Harald Szeemann|Szeemann]]'s concept of replacing the "white cube" exhibition formula with site-specific setting;<ref> Bolesław Deptuła, Waldemar Baraniewski, ''[https://ift.tt/2rqRrSS Czas dla hulaków. Rozmowa z Andą Rottenberg]'', [in:] ''Dwutygodnik'' service s.a. [retrieved 8. December 2018]</ref> the result was extraordinary, as artefacts were displayed in a ruined building site amidst bags of concrete, piles of bricks, loose cables and often construction workers pushing wheelbarrows.<ref> Jarecka 2011, p. 16</ref>
''Znak krzyża'' turned into a groundbreaking art experience,<ref> Jarecka 2011, p. 22</ref> yet it also set the Divine Mercy church in the new role. Other art initiatives set in the premises followed and since the summer of 1983 the church almost constantly served as an art hub; the place acquired the status of a nationally recognized dissident cultural center. The years of 1983-1985 saw annual ''Obecność'' exhibitions,<ref> organized by Magdalena Hniedziewicz, Maciej Gutowski and Jerzy Puciata, Bukowski 2011, p. 74</ref> ''Zaduszki poetyckie'' and other performances by Akademia Ruchu,<ref> organized by Wojciech Krukowski from the theatrical workshop Akademia Ruchu, Bukowski 2011, pp. 80-81</ref> seminars like ''Week of Christian Culture'' with 44 novelists attending,<ref> Sabina Ramet, ''Social Currents in Eastern Europe: The Sources and Consequences of the Great Transformation'', London 1995, ISBN 9780822315483, p. 181</ref> avant-garde theatrical plays – often with censorship ban, like ''Raport z Oblężonego Miasta'' by [[:pl:Teatr Ósmego Dnia|Teatr Ósmego Dnia]],<ref> Bukowski 2011, pp. 80-81</ref> poetic evenings like the one by [[Jan Twardowski]]<ref> Bukowski 2011, p. 81</ref> or poster reviews.<ref> Bukowski 2011, p. 76</ref> In case of performances, always free of charge, the public filled yards but also occupied ruined walls and nearby trees.<ref> Bukowski 2011, p. 81</ref> The church and neighboring premises turned into a "full-fledged community center".<ref> Ramet 1995, p. 181</ref>
The [[Good Friday]] of April 5, 1985 was the most memorable moment in the history of the church of the 1980s; a first-rate theatrical team<ref> including directing (Wajda), lighting (Edward Kosiński), costums (Zachwatowicz) and actors (Zelnik, Janda, Borowski, Kolberger, Olbrychski, Bukowski 2011, p. 74</ref> led by [[Andrzej Wajda]] staged ''Wieczernik'' by [[:pl:Ernest Bryll|Ernest Bryll]].<ref>Kazimierz Braun, ''A History of Polish Theater, 1939-1989: Spheres of Captivity and Freedom'', London 1996, ISBN 9780313297731, pp. 109-110</ref> With temperatures slightly above freezing<ref> Bukowski 2011, p. 74</ref> and in the scenery of red-bricked dungeons, densely packed with standing crowd, the play turned into an electrifying experience<ref> for photos see ''[https://ift.tt/2G5B8W4 Wieczernik]'', [in:] ''KrystynaJanda'' service [retrieved 8. December 2018]</ref> bordering mysticism.<ref> Krzysztof Masłoń, ''[https://ift.tt/2rqRspU "Wieczernik" – manifest wolności i nadziei]'', [in:] ''Do Rzeczy'' service 13.08.2018, [retrieved 8. December 2018]; "the dilapidated state of this building with exposed and charred timber beams supporting a leaky roof, unrendered walls and broken columns, often lit with flickering candles, added to the conspirational atmosphere of these events, suggestively linking them to the cycle or insurrection and punishment that dominates Warsaw's history", David Crowley, ''Warsaw'', London 2003, ISBN 9781861891792, p. 79</ref> The drama was staged 15 times during the next few weeks; video-taped, it made rounds across the country and abroad.<ref> the premier staging was attended by ambassadors of France and US, Masłoń 2018, see also Bukowski 2011, p. 74</ref> Another milestone was ''Niebo nowe i ziemia nowa?'', the 1985 exhibition by [[:pl:Marek Rostworowski|Marek Rostworowski]] and designed as "reflection upon disintegration of human image".<ref>detailed information in Marek Pietsch (ed.), ''Niebo nowe, ziemia nowa'', Warszawa 1987, a 145-page booklet printed in France and distributed illegally in Poland</ref> Its impact stemmed from massive scale and a multitude of first-rate artists taking part;<ref> like Stanisław Markowski, Tadeusz Kantor, Wiesław Szamborski, Marek Sapetto, Elżbieta Arend-Sobocka, Grzegorz Bednarski, Mira Żelechower, Jan Świtka, Krzysztof Wachowiak, Stefan Gierowski, Anna Szpakowska-Kujawska, Jarosław Modzelewski, Marek Sobczyk, Jacek Waltoś, Stanisław Sobolewski, Zbylut Grzywacz, Jacek Sempoliński, Tadeusza Boruta, Waldemar Cwenarski, Jan Dobkowski, Stanisław Rodziński, Alina Szapocznikow, Jacek Waltoś, Adam Bujak, Jerzy Bereś, Jerzy Kalina and Jerzy Tchórzewski, Bukowski 2011, p. 76</ref> The event assumed a somewhat more conservative tone than the earlier avant-garde Bogucki's undertaking,<ref> Jarecka 2011, p. 12</ref> though like Bogucki, also Rostworowski was overwhelmed by the site and its scenery.<ref> Bukowski 2011, pp. 75-6</ref>
[[File:Warszawa kościół p.w. Miłosierdzia Bożego i św. Faustyny 01.JPG|thumb|towards western aisle]]
In the late 1980s art initiatives started to give way to political undertakings. The former included ''Dzwonek Niedzielny'', a periodical "spoken journal" animated by the [[:pl:stefan Bratkowski|Bratkowski]] couple,<ref> Bukowski 2011, p. 77</ref> ''Droga świateł'', another huge multi-media event by Bogucki,<ref> Jarecka 2011, p. 11</ref> designed as ecumenical experience already hardly fitting with the Catholic framework,<ref> the installation included Protestant, Orthodox, Muslim and Buddhist chambers, Jarecka 2011, p. 24</ref> an exhibition of works by disciples of Werner Kautsch and his Kassel school<ref> Bukowski 2011, p. 77</ref> and numerous other events. The latter included a 1987 human rights seminar,<ref> titled ''Pokój międzynarodowy i spotkania helsińskie''</ref> organized by the pacifist-green [[:pl:Ruch Wolność i Pokój|Wolność i Pokój]] movement and attended by delegates from 16 countries.<ref> Bukowski 2011, p. 77</ref> By the end of the decade the church premises started to host leaders of semi-clandestine [[Solidarity (Polish trade union)|Solidarity]];<ref> including Kuroń, Moczulski, Bielecki, Romaszewski, Geremek, Onyszkiewicz, and other dissidents, Ramet 1995, p. 181</ref> during one of these meetings in late 1988 they set up [[Solidarity Citizens' Committee|Komitet Obywatelski przy Lechu Wałęsie]], a body which later served as informal executive of political opposition. Komitet kept meeting at Żytnia for months to come and later coordinated also the [[1989 Polish legislative election|electoral campaign of 1989]].<ref> Marcin Frybes, ''[https://ift.tt/2G4swP9 Kościół na Żytniej]'', [in:] ''Szlak Wolności i Solidarności'' service [retrieved 8. December 2018]</ref> Student religious study group used to meet regularly in the premises.<ref>Janusz Sylwestrowicz, ''Spacer Metafizyczny'', Warszawa 2015, available [https://ift.tt/2rqRsWW here]</ref>
==Transition==
[[File:Młynów, Warszawa, Poland - panoramio - Roman Eugeniusz.jpg|thumb|160px|left|northern wall at present]]
[[:pl:Transformacja systemowa w Polsce|Political turmoil of 1989]] spelled huge change also for the church; artists and politicians abandoned the parish almost overnight and moved into newly conquered official institutions. The parish priest tried to retain high profile by cultivating the [[ecumenical]] link; in 1989-1993 the church maintained relations with [[Buddhism|Buddhists]], hosting monks and staging a meeting with [[Dalai Lama]].<ref> Jan Mirosław Bereza, ''[https://ift.tt/2G8u3ny Dialog z buddyzmem w Polsce]'', [in:] ''GoldenLine'' service 12.08.2007 [retrieved 8. December 2018]</ref> However, Czarnowski's primary focus was on charity. In 1990 on the nearby corner he opened a canteen for the poor named "ONLY gifts of mercy", which used to serve 800-1000 meals a day.<ref> ''[https://ift.tt/2GklDtx Warszawa. Miłosierdzia Bożego i św. Faustyny na Muranowie]'', [in:] ''Archidiecezja Warszawska'' service [retrieved 8. December 2018], Mirosław Ikonowicz, ''[https://ift.tt/2rqRttY Kościół biedny i bogaty]'', [in:] ''Tygodnik Przegląd'' 19.02.2001 [retrieved 8. December 2001]</ref> In the roughly refurbished premises of the [[clergy house]] he opened a dormitory and a bath; the premises catered to the homeless, but also to single mothers. Following 20 years of incessant renovation efforts, in the mid-1990s the church turned from insulated ruin to a crude but usable temple; major improvements included a primitive roof of acrylic glass, solid windows, wooden floor which covered the basement and basic interior equipment.<ref> see photo at ''[https://ift.tt/2G7QBou Kościół na Żytniej]'', [in:] ''Eeala'' blog 11.07.2016 [retrieved 8. December 2018]</ref>
In 1997 Czarnowski was appointed to another religious post; details of his departure from Żytnia are not clear. He was replaced by a new parish priest, Tadeusz Polak, who in agreement with most of the parishers soon concluded that the church was badly in need of a decisive overhaul.<ref> Piotr Chmieliński, ''[https://ift.tt/2GagpAc Spór o mur]'', [in:] ''Niedziela'' 35 (2003) [retrieved 8. December 2018]</ref> Major works commenced in the early 21st century, this time carried out by professional construction companies. In course of 5 years the walls were strengthened with iron reinforcements, the main nave was extended by 10 meters with a new main porch constructed, a new aisle and a side entry were added along the Eastern wall, red-brick walls were plastered, new windows were fitted and acrylic roof was replaced with a ceramic one. The change was complete when in 2007 the basement was covered with new concrete ceiling and wooden floor gave way to a marble one.<ref> for excellent graphic comparison of "yesterday" and "today" interior (not complete as the "today" photo had been taken before the marble floor was laid) see ''[https://ift.tt/2G7QBou Kościół na Żytniej]'', [in:] ''Eeala'' blog 11.07.2016 [retrieved 8. December 2018]</ref>
[[File:Warszawa kościół p.w. Miłosierdzia Bożego i św. Faustyny 02.JPG|thumb|160px|along the main nave]]
Works launched by rev. Polak triggered wide controversy. Skeptics claimed that the overhaul would do away with historical memorial, wipe out unique picturesque interior, remove informal monument to the Warsaw Uprising and violate the conservation law.<ref>among these most outspoken there was head of the [[Masovian Voivodeship|Masovian]] monument protection office Ryszard Głowacz, leader of the Varsavianist Association Mariquita Węsławska, a historian Jarosław Zieliński and architects Konrad Kucza-Kuczyński and Zbigniew Wilma; media campaign against the refurbishment was led by the progressist daily ''Gazeta Wyborcza''</ref> Some noted that mass in the crude, bullet-ridden red-brick building with stars shining over the transparent roof made an unforgettable experience; others asserted that the new project envisioned a banal construction with no architectural value.<ref> for arguments against the renovation see Tomasz Urzykowski, ''[https://ift.tt/2rsoplS Duże zmiany w parafiach]'', [in:] Gazeta Wyborcza 28.06.2011 [retrieved 8. December 2018], Tomasz Urzykowski, ''[https://ift.tt/2G5q7nz Kontrowersyjny remont kościoła]'', [in:] ''Gazeta Wyborcza'' 27.06.2003 [retrieved 8. December 2018], ''[https://ift.tt/2G7QBou Kościół na Żytniej]'', [in:] ''Eeala'' blog 11.07.2016 [retrieved 8. December 2018], ''Kościół pw. Miłosierdzia Bożego i Faustyny'', [in:] ''Skarbiec Mazowiecki'' service [blocked by Wikipedia anti-spam filter, retrieved 8. December 2018], Jarosław Osowski, ''[https://ift.tt/2rqRuy2 Polskie kościoły są najdroższe na świecie. Ile kosztują?]'', [in:] ''Gazeta Wyborcza'' 01.11.2013 [retrieved 8. December 2018], Tomasz Urzykowski, ''[https://ift.tt/2rsomGI Rozmowa z architektem Zbigniewem Welmą]'', [in:] ''Gazeta Wyborcza'' 13.06.2003 [retrieved 8. December 2018], Tomasz Urzykowski, ''[https://ift.tt/2pRKLev Po przebudowie kościoła żal osmalonych ścian]'', [in:] ''Gazeta Wyborcza'' 23.04.2017 [retrieved 8. December 2018], Bolesław Deptuła, Waldemar Baraniewski, ''[https://ift.tt/2rqRrSS Czas dla hulaków. Rozmowa z Andą Rottenberg]'', [in:] ''Dwutygodnik'' service s.a. [retrieved 8. December 2018]</ref> In 2001 the Masovian monument protection office launched the process of registering the church as a law-protected site;<ref> Tomasz Urzykowski, ''[https://ift.tt/2G5q7nz Kontrowersyjny remont kościoła]'', [in:] ''Gazeta Wyborcza'' 27.06.2003 [retrieved 8. December 2018]; rev. Polak claimed that he had asked the Masovian monument protection office for assistance many times, always to no avail, Piotr Chmieliński, ''[https://ift.tt/2GagpAc Spór o mur]'', [in:] ''Niedziela'' 35 (2003) [retrieved 8. December 2018]</ref> the bureaucratic drudgery was finalized in 2003,<ref> ''[https://ift.tt/2G5FaO7 Rejestr zabytków nieruchomych m. st. Warszawy]'' [retrieved 8. December 2018]</ref> when construction works were already in full swing. Supporters of the renovation claimed that crumbling bricks were hazard to the public, acrylic roof ensured glasshouse effect in the summer and cracked walls guaranteed sub-zero temperatures in the winter, following construction of new large residential estates the small church no longer met the needs of multiplied parish community<ref> in 1996-2006 the Strop cooperative built 3 residential estates, Kercelak I, Kercelak II and Kercelak III, each hosting 150-200 apartments, compare ''[https://ift.tt/2rqRv54 Spółdzielnia Mieszkaniowa Strop]'' service [retrieved 8. December 2018]</ref> and that the church was monument to Nazi barbarity and Communist malice rather than to the Warsaw Uprising.<ref> most arguments for the renovation in Joanna Operacz, ''[https://ift.tt/2GgTVxM Sakralna ruina? Spór o remont szczególnego kościoła]'', [in:] ''eKai'' service 04.07.2003 [retrieved 8. December 2018], Piotr Chmieliński, ''[https://ift.tt/2GagpAc Spór o mur]'', [in:] ''Niedziela'' 35 (2003), [retrieved 8. December 2018], ''[https://ift.tt/2GklDtx Warszawa. Miłosierdzia Bożego i św. Faustyny na Muranowie]'', [in:] ''Archidiecezja Warszawska'' service [retrieved 8. December 2018], ''[https://ift.tt/2rsokyA W niedzielę konsekracja kościoła na Żytniej]'', [in:] ''Archidiecezja Warszawska'' service 20.04.2017 [retrieved 8. Dececmber 2018], Remigiusz Malinowski, ''[https://ift.tt/2rsolCE Żytnią do nieba]'', [in:] ''Niedziela'' 17 (2006) [retrieved 8. December 2018]</ref>
The conflict was defined along different lines, clearly marked by emerging animosity between increasingly secular and progressive elites and increasingly traditionalist Church.<ref> Masłoń 2018</ref> Supporters of the renovation suspected that the Warsaw intellectual and art pundits intended to keep the church as a monument to their own activity of the 1980s.<ref> Operacz 2003</ref> Opponents maintained that the Polish Roman-Catholic Church was plagued by narrow-mindedness, glitzy esthetics and temptation to show off wealth.<ref> see e.g. references to Mercedes cars, Tomasz Urzykowski, ''[https://ift.tt/2rsomGI Rozmowa z architektem Zbigniewem Welmą]'', [in:] ''Gazeta Wyborcza'' 13.06.2003, [retrieved 8. December 2018]</ref> Some concluded that ecclesiastic decision-makers wanted no competition to the cult of St. Faustina, especially that the church was to be elevated to the status of her shrine.<ref> Tomasz Urzykowski, ''[https://ift.tt/2pRKLev Po przebudowie kościoła żal osmalonych ścian]'', [in:] ''Gazeta Wyborcza'' 23.04.2017 [retrieved 8. December 2018]</ref> Few noted that following the period of "Church-sponsored art" the religious and the artists parted and found themselves largely on the collision course.<ref> Agnieszka Gralińska-Toborek, ''Plastyka w Kościele w latach 1981-1989: trwałe przymierze czy epizod?'', [in:] ''Pamięć i Sprawiedliwość'' 4/1 (2005), pp. 181-201. For a sample of comments shared by progressist circles, lamenting the bigotry of once tolerant and broadly-minded Catholic church, see e.g. Anna Sobolewska, ''Mapy duchowe współczesności'', Piaseczno 2009, ISBN 9788377471166, available [https://ift.tt/2rqRvC6 here]</ref>
==Present day==
{| class=wikitable style="text-align:center; font-size:11px; float:left; margin:5px"
|- style="font-size: small;"
| colspan="12" style="text-align:center;"|'''Zytnia parish priests'''
|-
! name !! term
|-
| Wojciech Czarnowski || 1980-1997
|-
| Tadeusz Polak || 1997-2011
|-
| Krzysztof Stosur || 2011-onwards
|}
Rev. Polak launched two specific initiatives with stand out as peculiarity of the Divine Mercy and St. Faustina parish;<ref> St. Faustina was added to the parish name in 1998, ''[https://ift.tt/2rsom9G Kościół Miłosierdzia Bożego i świętej Faustyny]'', [in:] ''E-przewodnik po dzielnicy Wola'' [retrieved 8. December 2018]</ref> one is the 24/7 perpetual [[Eucharistic adoration]], practiced since the burglary suffered in 2000,<ref> Malinowski 2006; other criminal events include robbery of a monstrancja, vandalizing of a sculpture in the yard and theft of a PC used at organic plays</ref> and a popular feast ''Żytnią do nieba'', organized early September since 2005.<ref> Malinowski 2006</ref> Polak was re-assigned to another post in 2011; none of the sources consulted provides any information on motives of his departure. He was replaced as the parish priest by rev. Krzysztof Stosur, who for some time kept adding final touches to the new church interior.<ref> ''[https://ift.tt/2G8u1vW Kościół na Żytniej. Tu się wszystko zaczęło]'', [in:] ''Stacja7'' service [retrieved 8. December 2018]</ref> He continued most of the parochial activities developed by his predecessors and common to most Roman-Catholic parishes in Poland, like [[Rosary]] Circle or [[Altar server|youth altar service]]. Charity work is continuing, though with some change. The canteen at the corner of [[:pl:Ulica Leszno w Warszawie|Leszno]] and [[:pl:ulica Okopowa w Warszawie|Okopowa]] has been closed and most services performed in the premises were formally transferred to [[Caritas Internationalis|Caritas]], the religious charity organization; however, ques of the homeless and destitute city dwellers are still trademark of the church neighborhood.<ref> ''[https://ift.tt/2GklDtx Warszawa. Miłosierdzia Bożego i św. Faustyny na Muranowie]'', [in:] ''Archidiecezja Warszawska'' service [retrieved 8. December 2018]</ref>
Stosur launched new initiatives, e.g. a Prayer Support Group,<ref> ''[https://ift.tt/2GhVACS Modlitewna Grupa Wsparcia]'', [in:] ''Sanktuarium św. Faustyny w Warszawie'' service </ref> currently defunct youth football team, dedicated film screenings in Warsaw cinemas, discount schemes offered by a friendly theater or bus tours following nationwide religious tourist trails. During Stosur's tenure the church keeps hosting cultural events, though they do not resemble massive and nationally-known episodes of the 1980s; every some time there are theatric plays, concertos, recitals, film screenings, lectures or poetry sessions organized.<ref>''[https://ift.tt/2rqRw98 Wydarzenia]'', [in:] ''Sanktuarium św. Faustyny w Warszawie'' service [retrieved 8. December 2018]</ref> A new initiative is mass said to honor the insurgents of the Warsaw Uprising, organized on anniversary of the August 2, 1944 service for the Parasol Battalion; attendants include a group of re-enactors in complete military gear and afterwards the parishers and guest are walked past major 1944 combat sites in the area.
{| class=wikitable style="text-align:center; font-size:11px; float:right; margin:5px"
|- style="font-size: small;"
| colspan="12" style="text-align:center;"|'''key dates in church history'''
|-
! date !! description
|-
| November 1, 1862 || chapel consecrated
|-
| August 1, 1925 || [[Helena Kowalska]] admitted to the convent
|-
| August 9, 1944 || church seized and burnt by the Germans
|-
| April 20, 1973 || first post-war mass said
|-
| December 15, 1980 || becomes parish church
|-
| April 15, 1985 || ''Wieczernik'' staged first time
|-
| December 18, 1988 || [[Solidarity Citizens' Committee|Komitet Obywatelski]] set up
|-
| April 23, 2017 || elevated to shrine
|}
On April 23, 2017 the church was elevated to the status of a [[:pl:Sanktuarium|shrine (sanktuarium)]], according to the [[Canon Law]] a site marked by "special reason for piety".<ref> Jerzy Adamczyk, ''Wokół prawnej definicji sanktuarium'', [in:] ''Prawo Kanoniczne'' 57 (2014), p. 82</ref> The motive was its relation to St. Faustina; the church was renamed to "church of Divine Mercy and St. Faustina" accordingly.<ref> ''[https://ift.tt/2Gb0B07 Warszawa ma sanktuarium św. Faustyny. W Niedzielę Miłosierdzia konsekracja kościoła, w którym rozpoczęła życie zakonne]'', [in:] ''Archidiecezja Warszawska'' service 23.04.2017 [retrieved 8. December 2018]</ref> In practical terms, the change included the church on the list of targets of religious tourism, fairly popular in Poland, and reinforced already growing stream of pilgrims pursuing the itinerary of St. Faustina. Currently rev. Stosur strives to organize a parking lot for tourist buses; his strategy is to mobilize the parishers to get the project adopted by means of the local [[participatory budget]]. The building itself for few years is no longer subject to construction works, which were marking the place during the last 40 years; it's architecture is described as somewhat modelled on early Christian temples, with interior shaped by vaults and arches.<ref> ''Kościół pw. Miłosierdzia Bożego i Faustyny'', [in:] ''Skarbiec Mazowiecki'' service [blocked by Wikipedia anti-spam filter, retrieved 8. December 2018]</ref> The shrine is now home to 6 religious, apart from the parish priest also 3 [[Vicar|vicars]] and 2 [[:pl:Rezydent (ksiądz)|residents]];<ref>'' [https://ift.tt/2rsoqGs Duszpasterze]'', [in:] ''Sanktuarium św. Faustyny'' w Warszawie service [retrieved 8. December 2018]</ref> they maintain a parish web page, a Facebook account<ref> see the ''[https://ift.tt/2GhVCuu Sanktuarium św. Faustyny w Warszawie]'' Facebook account [retrieved 8. December 2018]</ref> and issue a weekly bulletin ''Miłosierdzie''. Overall religiosity level in the parish is far below the Polish and significantly below the Warsaw standards; while the country average for [[:pl:Dominicantes i communicantes w Polsce|dominicantes]] is at 45% and the Warsaw figure is 27%,<ref> ''Annuarium Statisticum Ecclesiae in Polonia'' 2018, Warszawa 2018, p. 34</ref> at Żytnia it stands at mere 16%.<ref> in 2018 dominicantes were counted on October 21. That Sunday there were 957 people taking part in all masses, out of 6,200 people living in the parish, ''Ogłoszenia parafialne'', [w:] ''Miłosierdzie. Tygodnik Sanktuarium św. Faustyny'', 28.10.2018, p. 4</ref>
== See also ==
* [[Faustina Kowalska]]
* [[:pl:Parafia Miłosierdzia Bożego i św. Faustyny w Warszawie|Divine Mercy and St. Faustina parish (in Polish)]]
==Notes==
==Further reading==
* Hugon Bukowski, ''Żytnia. Kto o tym pamięta?'', [w:] ''Biuletyn Instytutu Pamięci Narodowej'' 122-123 (2011), pp. 73-81
* Ewa K. Czaczkowska, ''Siostra Faustyna. Biografia Świętej'', Kraków 2012, ISBN 9788324018949
* Agnieszka Gralińska-Toborek, ''Plastyka w Kościele w latach 1981-1989: trwałe przymierze czy epizod?'', [in:] ''Pamięć i Sprawiedliwość'' 4/1 (2005), pp. 181-201
* Dorota Jarecka, ''Janusz Bogucki, polski Szeeman?'', [in:] ''Odrzucone dziedzictwo. O sztuce polskiej lat 80'', Warszawa 2011, pp. 8-29
* Mariusz Wieczorkiewicz, ''Kościół na Żytniej, czyli o potrzebie ruiny i potrzebie ubóstwa'', [in:] ''Architektura'' 37 (1985), pp. 48-51
==External links==
* [https://ift.tt/2rsoshy Official website of the Divine Mercy and St. Faustina parish]
* [https://ift.tt/2GhVCuu Official FB account of the parish]
* [https://ift.tt/2G7XJBi Divine Mercy church as semi-ruin in the 1980s (photo)]
* [https://ift.tt/2rsosOA ''Wieczernik'' play at the Encyclopedia of Polish Theatre online (photo)]
* [https://ift.tt/2GhVE5A Opposition leaders at Zytnia in 1989 (photo)]
* [https://ift.tt/2rqRz4O Lech Wałęsa speaking at Zytnia (photo)]
[[Category:Churches in Masovian Voivodeship]]
[[Category:Divine Mercy]]
[[Category:Roman Catholic churches in Poland]]
[[Category:Wola]]
December 09, 2018 at 10:40PM
