jeudi 30 avril 2020

Bienheureux DEDË PLANI, prêtre et martyr

Dom Dedë Plani : Prêtre. Mort le 30 avril 1949 dans un hôpital des suites des traitements inhumains qu’il avait reçus. Il rejeta vigoureusement toutes les fausses accusations formulées par les communistes.

SOURCE : https://www.leforumcatholique.org/message.php?num=814935

Bienheureux Dedë Plani

Prêtre et martyr en Albanie

(*Shiroka, 21 janvier 1891 † Shkodër, 30 avril 1948)

Dedë Plani, inséré dans le groupe de 38 martyrs tués en Albanie sous le régime communiste, a été béatifiée à Shkodër (Albanie) le 5 novembre 2016 (>>> BBx Vinçens (Kolë) Prennushi et 37 compagnons, martyrs), sur la place St Etienne de la cathédrale.

Le card. Angelo Amato s.d.b., Préfet de la Congrégation pour les Causes des Saints, représentant le Pape François, a présidé la Messe de béatification en présence de dix mille fidèles, beaucoup arrivés de l’étranger. Parmi les participants figuraient le Chef de l’État, Bujar Nichani, le Président du Parlement, plusieurs ministres et représentants d’autres religions.

SOURCE : https://levangileauquotidien.org/FR/display-saint/b6818f46-4c7c-4660-a54c-7b5ce6e57145

Martyrs de l’Église d’Albanie (Les 40)

XXe siècle

40 Martyrs du Christ de l’Église en Albanie

† en Albanie de 1913 à 1974

Groupe : « Vinçenc Prendushi et 37 compagnons avec Luigj Paliq et Gjon Gazulli »

Le procès canonique pour les Martyrs Albanais a été ouvert fin 2002, victimes de la persécution religieuse en Albanie durant les années de dictature communiste (1943-1989). Le procès concerne le père Luigj Paliq, Franciscain, assassiné au Kosovo en 1913, et du P. Gjon Gazulli, pendu sur une place de Shkodrë en 1927, ainsi que 38 autres martyrs de la période de la dictature communiste 1945-1990, dont des Franciscains et des Jésuites. Cela concerne sept évêques, de nombreux prêtres diocésains (Mark Gjani), trois jésuites, treize franciscains, un séminariste. Outre le Frère Gjon Pantalia, les autres martyrs jésuites sont les Pères Giovanni Fausti et Daniel Dajani.

Les 40 témoins de la foi tués en Albanie durant la persécution communiste :

Vinçenc Prendushi, O.F.M., Frano Gjini (1948), Jul Bonati, Dom Alfons Tracki, Dom Anton Muzaj, Dom Anton Zogaj, Dom Dedë Maçaj, Dom Dedë Malaj, Dom Dedë Plani, Dom Ejell Deda, Dom Jak Bushati, Josif Mihali, dom Josef Marksen, Dom Lazër Shantoja, Dom Lekë Sirdani, Dom Luigj Prendushi, Dom Marin Shkurti, Dom Mark Xhani, Dom Mikel Beltoja, Dom Ndoc Suma, Dom Ndre Zadeja (Tirana, Albanie), Dom Pjetër Çuni, Dom Shtjefën Kurti, Bernardin Palaj, O.F.M., Çiprian Nika, O.F.M., Gaspër Suma, O.F.M., Gjon Sllaku (Shllaku), O.F.M., Karl Sarreqi, O.F.M., Mati Prenushi, O.F.M., Serafin Koda, O.F.M., Daniel Dajani, S.J., Giovanni Fausti, S.J., Gjon Pantalia, S.J., Fran Miraku, Mark Çuni, Gjelosh Lulashi, Qerim Sadiku, Maria Tuci, Luigj Paliq (assassiné au Kosovo en 1913), O.F.M. et Dom Gjon Gazulli (Scutari en 1927).

L’Église Catholique de Shkodër

SOURCE : http://www.martyretsaint.com/martyrs-de-leglise-dalbanie-les-40/

BBx Martyrs d’Albanie 

Vinçens (Kolë) Prennushi et 37 compagnons

(† Albanie, 1945/1974)

 Mémoire commune le 5 novembre : jour de la béatification.

Mémoire individuelle : jour du martyre (‘dies natalis’).

Le 5 novembre 2016, le cardinal Angelo Amato s.d.b., préfet de la Congrégation pour les Causes des Saints, à présidé, à la cathédrale Saint-Étienne de Shköder, en Albanie, la messe de béatification de 38 martyrs de la dictature communiste d'Enver Hoxha, président de l'Albanie durant 40 ans, de 1945 à 1985 .

Cette béatification des Serviteurs de Dieu, Vinçens Prennushi, archevêque franciscain de Durrës et primat d'Albanie, mort sous la torture le 19 mars 1949, et de ses 37 compagnons, tués entre 1945 et 1974, marque une étape importante dans la reconstruction spirituelle de ce pays des Balkans, qui a longtemps souffert d'un isolement extrême, et d'une dictature bien plus sévère encore à l'égard des religions que celles des autres nations d'Europe centrale et orientale, où les Églises parvinrent parfois à jouer, dans la mesure du faible espace de liberté qui leur restait, un rôle de contre-pouvoir.

Outre Mgr Prennushi, un autre évêque, Mgr Frano Gjini, des prêtres diocésains, des religieux franciscains et jésuites, un séminariste, une aspirante de 22 ans et trois laïcs figurent parmi les martyrs reconnus.

À la fin de la Seconde Guerre mondiale, un régime communiste fermé au monde s'est implanté en Albanie, proclamée en 1967 par Enver Hoxha « premier État athée du monde ». En tant que Primat d'Albanie, Mgr Prennushi avait refusé à Hoxha de créer une Église albanaise distincte de Rome. Torturé, il est mort en prison le 19 mars 1949. Au total, sept évêques, 111 prêtres, 10 séminaristes et 8 religieuses sont morts en détention ou ont été exécutés entre 1945 et 1985. Dans le même temps, 1820 lieux de culte catholiques, orthodoxes et musulmans ont été détruits. Les lieux de culte qui restaient ont été affectés à d'autres usages.

Lors de sa visite en Albanie, le 21 septembre 2014, le Pape François (Jorge Mario Bergoglio, 2013-) avait rendu hommage à la résistance catholique, visiblement ému par le témoignage d'une religieuse et d'un prêtre octogénaires ayant survécu à des décennies de persécutions. Pour l'occasion, il avait délaissé le texte préparé pour confier sa consternation devant l'ampleur des persécutions antireligieuses sous le régime de Enver Hoxha. « Comment ont-ils pu résister ? », s'était-il interrogé à propos des martyrs.

Ce prêtre qui avait témoigné devant le Pape, le père Ernest Simoni (né le 18 octobre 1928 à Troshan – municipalité de Blinisht, en Albanie –), est un prêtre franciscain albanais. Emprisonné et réduit aux travaux forcés par les autorités communistes entre 1963 et 1981, il a été créé cardinal lors du consistoire, convoqué par le Pape François en clôture de l'Année sainte de la Miséricorde, le 19 novembre 2016.

Après les premières élections présidentielles démocratiques d'Albanie en 1992, une nouvelle constitution paraît en 1998, garantissant les libertés individuelles, dont la liberté religieuse. L'archidiocèse de Tirana-Durrës retrouve un archevêque, le siège ayant été vacant depuis la mort de Mgr Prennushi. Dans le même temps, les lieux de cultes rouvrent et les mouvements religieux sont autorisés à se développer.

Le 10 novembre 2002, l'Archidiocèse de Shkodër-Pult introduit la cause en béatification et canonisation des trente-huit victimes de la persécution religieuse. Représentative de la reconstruction religieuse en Albanie, cette cause est soutenue par le pape François, notamment lors de sa visite apostolique du 21 septembre 2014. Pour l'occasion, les portraits des trente-huit serviteurs de Dieu sont exposés tout le long d'un boulevard qui leur est consacré, à Tirana. Le Saint-Père ne manqua pas de leur rendre hommage tout au long de ce voyage.

Le 26 avril 2016, après trois ans d'étude auprès de la Congrégation pour la cause des saints, le pape François reconnaît qu'ils sont morts en haine de la foi, leur attribuant le titre de martyrs. La cérémonie de béatification s'est tenue le 5 novembre 2016 à Shkodër, en Albanie, et a été célébrée par le cardinal Angelo Amato, représentant du pape pour cette occasion.

Liste des 38 Bienheureux en ordre croissant des dates du martyre :

- Lazër Shantoja (*Shkodër, 2 septembre 1892 - † Tirana, 5 mars 1945), prêtre de l'Archidiocèse de Shkodër-Pult.

- Ndre Zadeja (*Shkodër, 3 novembre 1891 - † 25 mars 1945), prêtre de l'Archidiocèse de Shkodër-Pult.

- Giovanni Fausti (* Marcheno, Brescia, 9 octobre 1899 † Shkodër, 4 mars 1946), prêtre de la Compagnie de Jésus.

- Gjon (Kolë) Shllaku (*Shkodër, 27 juillet 1907 † 4 mars 1946), prêtre o.f.m.

- Daniel Dajani (*Blinisht, 2 décembre 1906 † Shkodër, 4 mars 1946)), prêtre de la Compagnie de Jésus.

- Qerim Sadiku (*18 novembre 1919 † 4 mars 1946), laïc de l'Archidiocèse de Shkodër-Pult.

- Mark Çuni (*Bushati, 30 septembre 1919 † Shkodër, 4 mars 1946), séminariste. 

- Gjelosh Lulashi (*2 septembre 1925 † 4 mars 1946), laïc de l'Archidiocèse de Shkodër.

- Alfons Tracki (*Bliszczyce, Pologne, 2 décembre 1896 † Shkodër, 18 juillet 1946), prêtre de l'Archidiocèse de Shkodër-Pult.

- Fran Mirakaj (*1917 † septembre 1946), laïc de l'Archidiocèse de Shkodër-Pult.

- Josef Marxen (*Worrigen, Allemagne, 5 août 1906 † Tirana, 16 novembre 1946), prêtre du diocèse de Lezhë.

- Luigj Prendushi (*Shkodër, 24 janvier 1896 † Shelqet, 24 janvier 1947), prêtre du diocèse de Sapë.

- Dedë Maçaj (*Mat i Jushi, 5 février 1920 † Përmet, 28 mars 1947), prêtre de l'Archidiocèse de Shkodër-Pult.

- Mark Gjani (*Pulaj, 10 juillet 1914 † Shën Pal, 1947), prêtre de l'Archidiocèse de Shkodër. 

- Serafin (Gjon) Koda (Janjevo, Serbie, 25 avril 1893 † Lezhë, Albanie, 11 mai 1947), prêtre o.f.m.

- Gjon Pantalia (*Prizren, Kosovo, 2 juin 1887 † Shkodër, 31 octobre 1947), religieux de la Compagnie de Jésus.

- Bernardin (Zef) Palaj (*Shllak, 2 octobre 1894 † Shkodër, 2 décembre 1947), prêtre o.f.m.

- Anton Zogaj (*Kthellë, Albanie, 26 juillet 1908 † Durrës, 9 mars 1948), prêtre de l'Archidiocèse de Tirana. 

- Frano Gjini (*Shkodër, 20 février 1886 † 11 mars 1948), évêque du diocèse de Rrëshen.

- Mati (Pal) Prennushi (*Shkodër, 2 octobre 1881 † 11 mars 1948), prêtre o.f.m.

- Cyprian (Dedë) Nika (*Shkodër, 19 juillet 1900 † 11 mars 1948), prêtre o.f.m.

- Dedë Plani (*Shiroka, 21 janvier 1891 † Shkodër, 30 avril 1948), prêtre à Shkodër.

- Ejëll Deda (*Shkodër, 22 février 1917 † 12 mai 1948), prêtre à Shkodër. 

- Anton Muzaj (*12 mai 1921 † Shkodër, printemps 1948), prêtre à Shkodër. 

- Pjetër Çuni (*9 juillet 1914 - 31 juillet 1948), prêtre de l'Archidiocèse de Shkodër-Pult.

- Lekë Sirdani (1er mars 1891 - 29 juillet 1948), prêtre de l'Archidiocèse de Shkodër-Pult.

- Josif Papamihali (*Elbasan, 23 septembre 1912 † Maliq, 26 octobre 1948), prêtre de l'Église grecque-catholique albanaise.

- Vinçens (Kolë) Prennushi (*Shkodër, 4 septembre 1885 † Durrës, 19 mars 1949), prêtre o.f.m., archevêque de Durrës et primat d'Albanie.

- Jak Bushati (*Shkodër, 7 juillet 1890 † 12 septembre 1949), prêtre à Shkodër.

- Gaspër(Mikel) Suma (*Shkodër, 23 mars 1897 † 16 avril 1950), prêtre o.f.m.

- Marije Tuci (*Ndërfushaz, 12 avril 1928 † Shkodër, 24 octobre 1950), laïque de l'Archidiocèse de Shkodër-Pult

- Jul Bonati (*Shkodër, 24 mai 1874 † Durrës, 15 novembre 1951), prêtre de l'Archidiocèse de Tirana-Durrës.

- Karl (Ndue) Serreqi (*Shkodër, 26 février 1911 † 4 avril 1954), prêtre o.f.m.

- Ndoc Suma (*Nenshat, 31 juillet 1887 † Pistull, 22 avril 1958), prêtre à Shkodër.

- Dedë Malaj (*Dushkul, 16 novembre 1917 † Shkodër 12 mai 1959), prêtre de l'Archidiocèse de Shkodër-Pult.

- Marin Shkurti (*Samrish, 1er octobre 1933 † avril 1969), prêtre à Shkodër.

- Shtjefën Kurti (*Ferizaj, Kosovo, 24 décembre 1898 † 20 octobre 1971), prêtre de l'Archidiocèse de Tirana-Durrës.

- Mikel Beltoja (*Beltoje, 9 mai 1935 † 10 février 1974), prêtre à Shkodër.

Sources principales : fr.radiovaticana.va/news/ ; wikipédia.org (« Rév. x gpm »).  

©Evangelizo.org 2001-2018

SOURCE : http://www.vangelodelgiorno.org/main.php?language=FR&module=saintfeast&localdate=20171105&id=17252&fd=0

Saints Martyrs d’Albanie, Cathédrale de Sainte Mère Teresa, Prishtina


Blessed Dedë Plani

Memorial

30 April

Article

Studied at the Shkodrë Pontifical Seminary, and in Innsbruck, AustriaOrdained in Primiz, Austria on 3 August 1919 as a priest of the archdiocese of Shkodrë-PultAlbaniaImprisoned in 1947 during the Communist government’s antiChristian persecutions, he survived months of tortureMartyr.

Born

21 January 1891 in Shiroka, Shkodrë, Albania

Died

tortured to death on 30 April 1948 in Shkodrë, Albania

Venerated

26 April 2016 by Pope Francis (decree of martyrdom)

Beatified

5 November 2016 by Pope Francis

beatification celebrated at the Square of the Cathedral of Shën Shtjefnit, Shkodër, Albania, presided by Cardinal Angelo Amato

Additional Information

other sites in english

Hagiography Circle

fonti in italiano

Santi e Beati

MLA Citation

“Blessed Dedë Plani“. CatholicSaints.Info. 16 October 2023. Web. 3 March 2024. <https://catholicsaints.info/blessed-dede-plani/>

SOURCE : https://catholicsaints.info/blessed-dede-plani/

The meaning of the beatification of 38 martyrs for the moral crisis in Albania

17 NOVEMBER 2016

Almost unbelievable: how such a small nation can be raised to the altar of the Lord through such a huge sacrifice: 38 blessed martyrs! Among one billion and three hundred thousand Catholics who live today on this planet, a community of nearly 500 thousand Catholics brought forth from its bosom 38 martyrs. Considering the worlds assembly of martyrs, who are officially proclaimed blessed, about 1038 individuals in two thousand years history of the Catholic Church, we can whole-heartedly affirm that the Church in Albania is a martyrs’ Church.

Every single Christian is called to be a martyr, according to every one’s own spiritual strength. And really, did not Christ himself acknowledge that persecution will be part of the life of the Christian because of the choice He made?  If the world hates you, you should know that she hated me before you.  If you were of this world, the world would love what is hers, but since you are not of this world – because I chose you from the world – for this reason the world hates you (John 15, 18-19). This prophecy of Christ has already been fulfilled in all her dimensions with the violence against the Catholic clergy and by forcing the Church to her very knees under the regime of ‘hammer and sickle’.

By the Catholic Church I understand the whole community of baptised individuals, as the persecution did not make a halt at the clergy only, but the fanatic destroyers aimed diabolically at the total submission of all the Catholics, their culture, their history, their reminiscence and especially their heritage.

The persistence of bishops, priests and lay people, who were persecuted in ways and methods most abject and despicable just to get them to surrender, has been really heroic. The word “heroic” has been so often misused in the debates after communism in Albania that this word today sounds rather trivial, but the persistence here far exceeded the bounds of the usual. At the dawn of a period that was meant to be Albania’s liberation, there came at the same time this dark hour of cruel violence against the Catholic clergy and elite in Albania.

The Catholic elite on the threshold of 1945 was prominent in all cultural, social and political respects and the communists had quickly understood that she would be an enormous obstacle for a regime that was going to be based on ignorance and blind faith. Therefore Fr Zef Pllumbi rightly stated: That’s why Tito and Stalin told Enver Hoxha:  in case you want to rule in Albania, you have to get rid of the Catholic clergy. This is the real story, the real history, which was never written.

Considering the extraordinary spiritual and cultural and as an indirect consequence also political strength of the clergy and the Catholic elite, the regime used not only the whip, but also nice promises. The idea to create a National Catholic Church of Albania was rejected. The prelate Mons. V.Prenushi was punished and tortured to death for refusing this ominous idea. The inner calling of the Catholic Christian does not allow such a thing; the Church cannot be separated from the Pope, to whom Christ has given the obligatory task to lead His flock. Also in this case the clergy’s reply was profoundly according to the Gospel, making its choice: not to comply with dictatorship. The Church followed strictly Saint Paul’s advice:  Don’t be yoked with those who are unbelievers. For what do righteousness and lawlessness have in common? Or what fellowship does light have with darkness? What accord has Christ with Beliar (the devil)? Or what partnership is there between a believer and an unbeliever? (2 Cor 6,14-15)

And indeed, the testimonies of the martyrs confirm truly and fully the attitude that springs from the principles of the Gospel. It is impossible to present here all the testimonies of the martyrs, but two of them – I believe – summarise quite well their grandeur and spiritual force. Dom Dedë Malaj:  I am a Catholic priest. A patriot.  I am creeping here in the dust, without any guilt towards my people, towards my flock or even towards God, who had put His trust in me. Only one thing I can be accused of.  I am against communism ever since I came to reason and to my senses. […] …we and all of you are in God’s hand. He judges. But there’s no force in the world that can judge Him!

Dom Anton Muzaj:  Please tell my family , the Church and my house, that I am totally innocent. The only crime for which I am here, is that I love very much Christ, and that I did not accept to betray Him for whatever occasion!  (From Vatican Radio. Section Albanian Language).

The moral victory of the martyrs through their death is written in the Sacred Scriptures. In the Book of Revelation it says:  For the accuser of our brothers is cast out, who accuses them before God day and night. They conquered him by the blood of the Lamb and by the word of their testimony; love for life did not deter them from death. (Rev.12,10-11) The victory of Christ, which is present in our days through the martyrs, has a price. This victory resists the times through the sacrifice of the martyrs.  The testimony for Christ reaches its fullness, when the experience of love drives one to do the utmost: Whoever loves his life, will lose it. He who hates his life in this world, will save it for eternal life. (John 12, 25).

In the persecuted Church of small Albania the paradox of Christian victory was made possible: through the conscientious death, sacrificing oneself, imitating Christ, not by killing others. So, martyrdom for the sake of faith in God and for the sake of the truth. From the publications on persecution, under the auspices of Dr. Pjeter Pepa, we get a very short synthesis of the holocaust:  from 6 bishops and 220 priests on November 28, 1944, 65 died as martyrs, 30 have been executed, 35 succumbed to torture, 64 died later as a result of torture and/or sufferings in prisons and concentration camps. Except priests a considerable part of the Catholic laity elite was executed.

This testimony contains a lesson and a great spiritual and moreover hopeful message for Catholic Christians, for Christians of other churches and for all the Albanians of good will against an ominous axiom, which we use too often:  Albania won’t make it!  In times when an enormous moral post-communist crisis flies at the Albanian society’s throat, such testimonies make us recognise that there is always the possibility of converting. We need a strong sway to come out of evil and sloth, and this attestation of the martyrs provides us with a powerful motivation. It is not an appeal to heroism. Everybody, according to how much grace God has given, can make certain steps towards truth and goodness, even with the weaknesses of each and every one’s character.  Their example must be like spiritual must, like a little seed to overcome the crisis, in which we find ourselves in.

In these weather conditions, where clouds are not lacking, the heaviest task is on the shoulders of the lay people: to remain united around the pastors of the Church and especially to voice their support of the younger clergy, who is in great need for direction towards the full gift of their lives for Christ. The priests, and especially the young among them, are to face two no small responsibilities, besides the enormous responsibility of following Christ: the responsibility that flows from the sense of height, naturally welling up out of martyrdom and the responsibility, that comes with the unequalled honor for the clergy and the Catholic elite not to give in to destruction and persecution. Young priests and seminarians are like material and spiritual seals, where the youngest shoots get prepared for the future of the church and we have to have daily committed lay people in order to witness their presence and the benevolence, keeping in mind the complicated Albanian reality, where the spiritual dimension is lukewarm and the “matter” is stubborn, tempting and occupying. I confess, that the one who writes down these lines, is the first one to admit that he is far from fulfilling these duties, but that he writes these lines with the firm belief that it is the right way, we need to follow.

It is a meaningful fact that among the 38 martyrs were 5 lay persons. Proof of a pastoral activity with first of all spiritual leaders and shepherds of the Church. Lay people, unless they are tempted to clan around certain priests whom they like, are a swaying force in the Church. The division among lay missionaries or Albanians, citizens or provincials, traditionals or converts, anticipates a great role for lay people in the Church

Besides the fact that among the martyrs who will be beatified on November 5th are also several missionaries, we should know that in the transition period of the Catholic Church in Albania, immediately after the fall of communism, we cannot leave untold the contribution of these missionaries. The Church is a missionary Church. It suffices to read the Acts of the Apostles and the Letters of Saint Paul to understand that evangelisation depends strongly on the missionary nature of the Church.  A big Thank You we must say for the missionaries. With all the big difficulties to understand our complicated culture, they gave the testimony, that the Christian does not have a homeland and is immediately a citizen with full rights in the foreign country! (See the letter to Diognetus the 2nd century!) The need for missionaries was crucial. This in the meantime caused missionaries to come without the necessary preparation of the knowledge  of the Albanian language and the culture. But, whatever is the case, keeping in mind the fact, that since more than three centuries ago missionaries, who came to Albania, were obliged to follow a one year course to study the Albanian language and culture, it goes without saying that the criticism is right, today 25 years after the fall of communism, we still have missionaries who celebrate Mass with a translator! The mission of evangelisation cannot be accomplished with a translator, it is simply impossible!

Besides words of unrestrained praise for the missionaries, still another critical comment might be relevant: perhaps they, but not only they, did have the opportunity to develop new vocations with greater awareness. And when Albanian families become aware in their households of the beginning of a vocation, they also should be more present, more supportive and more encouraging.

As for the political aspect, in the broadest sense of that word, I am convinced that the testimony of the martyrs is the highest example of non-corruption. Most of the accusations against the martyrs were political, right or crooked, that’s why their tragedy could not mean something else than political for the whole of the Albanian society and especially for politics. Catholics got a heavy yoke to bear to willingly pronounce this testimony of the martyrs in order to stipulate the dignity of the Catholic community wherever it is necessary. Today the Catholic community filled with hope is on its way towards a difficult redress, a recovery from this wicked destruction. The journey is strewn with obstacles because of the heavy shaking of minds and because of the lack of the political will to be grateful for the historical role the Catholic community has played in the fermentation of the nation and the state.

Half-heartedness and the tendency to wrap the testimony of the martyrs in mystery is the unambiguous expression of an irritation by politicians in order to keep them going in the sight of this difficulty. At least, the political class of today should take a symbolic political decision on the acknowledgment of and gratitude for the martyrdom of the clergy and the Catholic elite, by demonstrating also initial stages of repentance for the crimes committed during communism. Certainly a big part of today’s politicians has no direct responsibility for what happened under communist rule, but from the moral and institutional perspective, such a step must be made, since this would contribute to an eventual process of moral cleansing of politics. Also Pope John Paul II, Benedict XVI and Francis have asked forgiveness for mistakes the Church made in the past, even though they were personally not guilty of them. The law of a country speaks the moral conscience of the nation, as a consequence the repentance for crimes already committed, is a premise that fratricide laws by the parliament of that country are not accepted and that the moral crisis will last very short. Martyrdom is a good link where the politics can be urged to look sincerely for repentance that is still lacking.

Repentance is not an easy process, since the lack of will to acknowledge the martyrdom, even to the point of irritation, is noticeable in all the corners of the political reality. In case of the Pope’s visit, – I was involved in the organisation of the event – I heard often, even in the highest political ranks: Those Catholics annoy us with their persecution, they always want to play the victims’ role!

The excitements of sinning in the minds of the persecutors are disturbed by the beatification of the martyrs. This manifestation brings them unease, and irritation. The testimonies of the son of Mehmet Shehu don’t give us much hope here, since he insisted: communists never regret. But in the Christian perspective nothing is impossible, goodwill suffices, because the possibility of conversion exists until our last breath.

Why is it that the testimony irritates? From the martyrdom flow several excellent lessons for a worthier coexistence and for a more dignified and more virtuous Albanian state. But these lessons can be uncomfortable, as they touch upon some hooks and eyes, which politicians are not so very willing to like.

First. The conscious choice of death in case of a real possibility to save your life with a compromise is the most sublime example of not being corrupted. When we contemplate on the ethical physionomy, the biggest scandal is not only the corruption of your very self, but the moral justification thereof by a part of the politics and of the society. Today we are not asked to give ourselves up, when we see the possibility of being corrupted, but at least let us begin to turn around, which the Christian faith never fails to offer to everyone.

Second. The martyrs teach us that it’s not us, nor politics who speak the final word on real justice in a society. Every politician and citizen is asked to act with justice, but the realisation of the accomplishment of what is right in the most extended meaning of the word, belongs to Divine Providence.

Third. The martyrs with their testimony tell us there are some values which are not negotiable in politics. When the martyrs were asked to deny God, they answered their executioners in the following words: We cannot deny God, o brothers! God exists! God exists! Believe us! In modern societies, where Albania is found unexpectedly in great haste, people think that everything that activates human relationships in the society depends from social and cultural beliefs, whereas the role of the Creator is denied. In this way we have gone in the direction of what Z.Bauman calls “The fluid society”, where the person feels spiritually lonely, although he is physically among human beings. (Z.Bauman, C.Bordoni Stato di crisi).

Fourth. Martyrdom is the perfect guide of freedom. Their testimony teaches us what it means to be really free: unconditional respect for the truth. The martyr is killed because he does not accept to kneel before a power, which asks him to act against the moral judgment of his conscience. The martyr is really free, because he is freely true!

The direct involvement in politics, every now and then, has created some misunderstandings at a part of the Catholic community, causing the political representation to leave much to be desired. Immediately after the fall of communism spread the fashion of “demo-christian parties”. Even today we have 5 or 6 so called demo-christian parties. Not even one of them has but the slightest notion of what it means to have political ideas be inspired by Christian thought be it also from far away, intricacies of political theology, of which they don’t know anything nor even heard of! Totally flat and misty, without head or tail, their political movement has the form of an amoeba.

When someone appears in public in the name of the Church and of the demo-christian principals, without any understanding of those, he makes several mistakes at once:

First:   Because the name of the Church is used for political purposes with absolute ignorance, while the Church does not whatsoever directly engage in politics. Pope Bendict XVI is very clear on this obligation of the Church of not mingling in politics: The Church must absolutely stay away from the political battlefield. (Benedetto XVI, Deus Caritas est, 28).

Second:   Because when you take upon yourself the yoke of representing the principals of the Church, you need to be first of all united with the community without difficulties and accepted by the Church as representative. How can somebody represent a community, which does not know him as its representative!?

Third:  A part of the persons, who are engaged in this sort of parties, are known for their diabolical determination to get at their own specific goals. In this behavior nobody notices the humility, which should characterise a Christian politician.

In the Albanian situation I have serious doubts about the utility of a political formation named demo-christian even in the case of those who put their shoulder to the wheel know very well the demo-christian principals. Albania is not Italy, is not Germany! Those who know the anthropo-logical physionomy and do not have a deformed conscience cannot engage in gaudy political adventures. Albanian politics of today have a tribal flicker and this flicker hinders if not prohibits strongly the implementation of demo-christian politics. Christianity refuses to think tribal, it goes beyond that. In the Christian perspective there is not even place for family kinfolk, neither for different ethnic groups, nor for villagers nor for citizens, nor for Gegs, nor for Tosks, nor for Greek, nor for Turks, because: There are no more Hebrews-Greek! No more slaves-free!….You all are ONE in Christ Jesus! (Saint Paul. Gal.3.28).

The same thing, if not worse, can be said also for a part of those politicians who have a Catholic background and are active members of the bigger political parties in our country. The religious harmony is maintained and reinforced only when each of the politicians, who are believers, expresses his/her faith freely and this harmony is spoiled when someone hides his/her real stand on religion for political reasons.

A gloomy paradox often accompanies their political activity: they are the first to raise their voice against pastoral letters with a critical nature that the Catholic Church publishes on socially important matters! The more diligent adversary, not to give the Catholic Church the land to build the Cathedral, was a Catholic politician, who held one of the three more important positions in the government! When the Archbishop of Tirana asked why this anger and bitterness against the Church, he answered: The land should be used for sports and not for churches. For this politician the elasticity of the body was more important than the gymnastics of the spirit!

Besides these two kinds of Catholic politicians, we have a third kind: the converts, those who converted to Christ! I have no authority whatsoever, and nobody has except God, to verify the authenticity of a conversion. The Church is conversion. No Church without conversion! Conversion is the most radical transformation spiritually and morally, the upsetting of your very existence, which can happen to any person after meeting with Christ. Among the more spectacular examples of conversion we can mention Zachee from the Gospel of Luke, Saint Paul, Saint Augustine. What I and many others can judge is the public and political activity of converts. The biggest drama of the convert is when he lives for political interest, for the fashion of the day or for the former praise of the Catholics.

Besides these categories exists also the one of the crypto-converts or those who admit they are baptised, but don’t make this fact public and they don’t live the faith in its public dimension.  Practicing the Catholic faith cannot exclusively be personal; it has a functional public dimension. Baptism is a public proclamation of the belonging to Christ in the name of the Father, of the Son and of the Holy Spirit. The practice of the faith asks sternly to participate in the celebration of the Holy Mass every Sunday.

Besides the plague of extinction, the Catholic community needs to confront a culture, which is in an almost hidden way anti-catholic, a consequence left behind by the persecution like the trace of a creeping snail. The testimony of the excellent intellectual Sami Repishti clarifies this crippling cultural aspect of the Church. The criminal Pandi Kristo told me that we have killed Prengas and Lleshes, guilty or not guilty, only because they were Catholics. Certainly today anti-catholicism cannot be expressed with murder and butcheries, but with different forms, which at first glance escape the eye.

After the death of the dictator Enver Hoxha, the party decided to publish a book with memories of the most important personalities of the country, intellectuals and politicians. Impressive was a part of that book. It was a testimony by Prokop Murres. During a visit of Enver Hoxha, when he was the major of Shkoder, Murra recalls, among other things, that they arrived at the schools in a village and he speaks about the good work of a teacher, who had realised a laboratory in a school. Comrade Enver was very glad about the good words. But when Murra mentioned the name of the teacher , comrade Enver frowned unexpectedly! Murra initially did not understand why. Only later, when Enver Hoxha told him: Be careful, from his name I realised he is a catholic, Murra understood why Enver frowned.

The anti-catholic culture can be noticed also when there is a promotion, repeatedly from the two sides of the political specter, of a sarcastic representation of some Catholic politician in the parliament.

What I wrote above does not deny the fact that the spiritual feeding fountain of the martyrs doesn’t stop the water from flowing to quench the spiritual thirst  of the Catholic community to be where it belongs.

The communist harm could affect only the bodies of the martyrs; it could not touch the marrow of the spirit, which is kept like the seed in the Gospel: unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat, but if it dies, it produces much fruit. (Jn 12:24).

Tertullian, one of the Fathers of the Church, said that “the blood of the martyrs is the seed of the Christians”. Without any doubt this seed has produced her fruits continuously, even when the violence, that hit her, was dreadful and thought through until most diabolical details in her own evil. Their testimony asks for moral compensation. They cried out in a loud voice: “How long will it be, holy and true master, before you sit in judgment and avenge our blood on the inhabitants of the earth?” (Rev.6:10)

“More light” said Mons. Vincent Prendushi when he gave up his spirit. And truly, unending light is their testimony. And finally, with the words of Kolici: without the light-shining works of unanimous intellectuals, a nation is like a blind man on a road full of pits and dangerous barriers.

SOURCE : https://www.caritas.eu/the-meaning-of-the-beatification-of-38-martyrs-for-the-moral-crisis-in-albania/

Autel latéral de la cathédrale de Shkodër dédié aux Saints Martyrs d'Albanie


Beato Domenico Plani Sacerdote e martire

30 aprile

>>> Visualizza la Scheda del Gruppo cui appartiene

Shiroka, Albania, 21 gennaio 1891 – Scutari, Albania, 30 aprile 1948

Don Dedë Plani, sacerdote della diocesi di Scutari-Pult, esercitò il ministero sacerdotale in vari villaggi. Devoto e religioso, aiutava molto i poveri e si dedicava completamente ai suoi fedeli. Come altri sacerdoti religiosi e diocesani albanesi, venne processato e torturato a lungo. Morì nel carcere di Scutari il 30 aprile 1948, per le conseguenze delle torture subite. Insieme ad altri diciannove sacerdoti diocesani, è stato inserito nell’elenco dei 38 martiri capeggiati da monsignor Vincenç Prennushi, beatificati il 5 novembre 2016 a Scutari.

Dedë Plani nacque a Shiroka, un villaggio vicino a Scutari, il 21 gennaio 1891. Compì i primi studi e il Liceo a Scutari, nel Pontificio Seminario e nel Collegio Saveriano dei Gesuiti, mentre frequentò gli studi universitari di filosofia e teologia a Innsbruck in Austria.

Dopo essere stato ordinato sacerdote, tornò in patria. Fu parroco in diverse parrocchie della diocesi di Pult, nei villaggi di Gimaj e Pog, e nella diocesi di Scutari, a Rrogam e a Shiroka. Dai resoconti dei suoi fedeli è possibile delineare un suo ritratto: «Era un uomo sapiente, svelto, forte e robusto», ha sottolineato un testimone.

Un altro suo parrocchiano di Shiroka, oramai anziano, così ha narrato le sue qualità e il suo martirio: «Io sottoscritto, Balto Kola, depongo per don Dedë Plani. Ho 81 anni, sono nato e cresciuto a Shiroka. Don Dedë Plani l’ho conosciuto non solo dalla liturgia domenicale in chiesa, ma anche da vicino. Era dedito all’attività religiosa, con gran devozione, ma la sua attività di ministro di Dio non si limitava all’altare. Allo stesso modo aiutava i molto i poveri, e non negava mai il servizio a tutti, ed era radicato fortemente nella fede cristiana. Ma la sua dedizione completa a Cristo la testimoniò soprattutto all’istruttoria a Scutari. I comunisti hanno usato varie torture con lo scopo di piegarlo ad ammettere le accuse, ma lui non si arrese e non accettò nessuna delle accuse e nessuna calunnia».

Degli ultimi giorni e della morte, continua a raccontare una sua cugina: «Dalle torture che subiva, anche quel poco cibo che poteva ricevere dai famigliari nei giorni stabiliti, cominciò a restituirlo indietro. La sua situazione di salute peggiorava di giorno in giorno, ma lui era deciso a non ammettere nulla».

«Quando sua madre», dice un’altra testimone, «ormai anziana, andava a prendere il recipiente del cibo, dopo averlo svuotato, trovò scritto in fondo: “Mi torturano in modo disumano; sono così massacrato che presto morirò”». Infatti così accadde: morì il 30 aprile 1948 nel carcere di Scutari, durante le torture.

Insieme ad altri diciannove sacerdoti diocesani, don Dedë Plani è stato inserito nell’elenco dei 38 martiri capeggiati da monsignor Vincenç Prennushi, beatificati il 5 novembre 2016 a Scutari.

Autore: Emilia Flocchini

SOURCE : http://www.santiebeati.it/dettaglio/95817

Voir aussi : https://www.iskk.gov.al/wp-content/uploads/2017/03/fjalori-enciklopedik-i-ri-D-G-1.pdf

https://www.iskk.gov.al/wp-content/uploads/2017/03/fjalori-enciklopedik-i-ri-D-G-1.pdf

https://www.la-croix.com/Urbi-et-Orbi/Actualite/Monde/LEglise-dAlbanie-beatifie-martyrs-2016-11-04-1200800840

https://www.cath.ch/newsf/albanie-beatification-de-38-martyrs-victimes-de-dictature-communiste/

https://zenit.org/articles/38-albanian-20th-century-martyrs-declared-blessed/

https://www.la-croix.com/Monde/Europe/DIAPORAMA-En-Albanie-lenfer-prison-communiste-Spac-2019-01-08-1200993823

https://www.la-croix.com/Monde/Europe/DIAPORAMA-En-Albanie-lourd-couvercle-dictature-communiste-2019-01-09-1200994127

mardi 28 avril 2020

Bienheureux JÓZEF CEBULA, prêtre de la Congrégation des Missionnaires Oblats de Marie Immaculée et martyr


Bienheureux Joseph Cebula

Prêtre et martyr en Autriche (+1941)

Prêtre polonais de la Congrégation des Missionnaires Oblats de Marie Immaculée et martyr. Déporté de son pays en haine de la foi, il subit de cruelles tortures et mourut fusillé au camp de concentration de Mauthausen en Autriche.

Béatifié le 13 juin 1999 par Jean-Paul II.

A lire: Lettre du Supérieur général pour la béatification du Père Joseph Cebula, o.m.i. - (traduction en français)

"Le père Cebula a été un homme de paix au milieu du camp d'extermination. Il y a partagé la douleur des autres et le peu de nourriture qu'il avait; il y a fait entendre sa voix prophétique, il y a vaincu la méchanceté des hommes avec les mêmes moyens que le Christ durant sa passion."

Au camp de concentration de Mauthausen en Autriche, l'an 1941, le bienheureux Joseph Cebula, prêtre polonais de la Congrégation des Missionnaires Oblats de Marie Immaculée et martyr. Déporté de son pays en haine de la foi, il subit de cruelles tortures et mourut fusillé.

Martyrologe romain

SOURCE : https://nominis.cef.fr/contenus/saint/10867/Bienheureux-Joseph-Cebula.html


Bienheureux Jozéf Cebula, (1902-1941) 

Missionnaire Oblats de Marie Immaculée. Martyr

Fête : le 12 juin

Brève biographie

Le père JOZÉF CEBULA est né dans une famille modeste d’origine polonaise, le 23 mars 1902, à Malnia, dans le sud de la Pologne. Jeune, il souffrait de tuberculeuse. Après une guérison inattendue, il visita un sanctuaire oblat où il raconta son histoire à un prêtre oblat, qui lui conseilla d’étudier au petit séminaire oblat qui venait d’être fondé.

À l’âge de 19 ans, il entra dans la Congrégation des Missionnaires Oblats de Marie Immaculée. Après son ordination au sacerdoce oblat, en 1927, le père Cebula consacra une bonne partie de son ministère à enseigner aux séminaristes oblats (1927-1937). À partir de 1931, il fut directeur du petit séminaire de Lubliniec. En 1937, il devint maître des novices à Markowice (1937-1941), où il se distingua par son humilité et sa douceur. Au cours de cette période, il fut aussi actif dans le ministère de la prédication et, par la suite, très recherché comme confesseur.

Quand la Pologne fut occupée par les nazis pendant la Seconde Guerre mondiale, toutes les associations ecclésiales furent interdites et de nombreux prêtres, qui avaient déclaré leur fidélité à l’Église clandestine, furent arrêtés. Le 4 mai 1940, les novices oblats à Markowice furent arrêtés par les nazis et envoyés dans le camp de concentration à Dachau, en Allemagne. Le père Cebula, à qui il fut interdit d’exercer son ministère sacerdotal, fut obligé de travailler dans les champs, mais le soir, ce prêtre zélé célébrait l’Eucharistie et administrait les sacrements dans les villages environnants. Puis, le 2 avril 1941, il fut arrêté. Il fut déporté dans le camp de concentration de Mauthausen, en Autriche.

Renommé pour son humilité, le père Cebula était un homme d’oraison avec une vie spirituelle profonde. Il irradiait la paix au milieu du camp d’extermination, même quand les nazis le tourmentaient. À Mauthausen, il fut harcelé et forcé à travailler durement, du simple fait que c’était un prêtre catholique romain. Le père Cebula fut forcé à casser des pierres dans la carrière et à porter des blocs de 30 kilos jusqu’au camp en parcourant 3 kilomètres. Il devait monter 144 marches, appelées l’Escalier de la Mort, sous les coups et les insultes de ses bourreaux. Les gardes l’humiliaient et le raillaient en l’obligeant à chanter les textes de la Messe pendant qu’il travaillait. Trois semaines plus tard, le père Cebula trouva brusquement la force de leur crier : « Ce n’est pas vous qui commandez. Dieu vous jugera. » Les nazis lui ordonnèrent de courir vers les barbelés du camp, puis un garde tira sur lui avec une mitraillette et déclara que le père Cebula « a été tué lors d’une tentative de fuite ». Il est mort en martyr, sous cette rafale de balles, le 9 mai 1941. Son corps fut incinéré dans un four crématoire.

Historique de la cause

Le bienheureux père Józef Cebula fait partie du groupe des “108 bienheureux martyrs polonais”, tués durant la Seconde Guerre mondiale par les nazis, de 1939 à 1945.

Le groupe compte trois évêques : Antoni Julian Nowowiejski, (1858-1941), Leon Wetmański, (1886-1941) et Władysław Goral, (1898-1945).

Parmi les 180 martyrs, le groupe le plus nombreux est constitué de 150 prêtres: Adam Bargielski (1903-1942), Aleksy Sobaszek (1895-1942), Alfons Maria Mazurek,OCD (1891-1944), Alojzy Liguda, SVD (1898-1942), Anastazy Jakub Pankiewicz, OFM (1882-1942), Anicet Kopliński, OFM Cap (1875-1941), Antoni Beszta-Borowski (1880-1943), Antoni Leszczewic, MIC (1890-1943), Antoni Rewera (1869-1942), Antoni Świadek (1909-1945), Antoni Zawistowski (1882-1942), Bolesław Strzelecki (1896-1941), Bronisław Komorowski (1889-1940), Dominik Jędrzejewski (1886-1942),Edward Detkens (1885-1942), Edward Grzymała (1906-1942), Emil Szramek (1887-1942), Fidelis Chojnacki, OFM Cap (1906-1942), Florian Stępniak, OFM Cap (1912-1942), Franciszek Dachtera (1910–1942), Franciszek Drzewiecki, FDP (1908-1942), Franciszek Rogaczewski (1892–1940), Franciszek Rosłaniec (1889-1942), Henryk Hlebowicz (1904-1941), Henryk Kaczorowski (1888-1942), Henryk Krzysztofik, OFM Cap (1908-1942), Hilary Paweł Januszewski, OCarm (1907–1945), Jan Antonin Bajewski, OFM Conv (1915-1941), Jan Franciszek Czartoryski, OP (1897-1944), Jan Nepomucen Chrzan (1885-1942), Jerzy Kaszyra, MIC (1910-1943),Józef Achilles Puchała, OFM Conv (1911-1943), Józef Czempiel (1883-1942), Józef Innocenty Guz, OFM Conv (1890-1940), Józef Jankowski, SAC (1910-1941), Józef Kowalski (1911-1942), Józef Kurzawa (1910-1940), Józef Kut (1905-1942), Józef Pawłowski (1890-1942), Józef Stanek, SAC (1916-1944), Józef Straszewski (1885-1942), Karol Herman Stępień, OFM Conv (1910-1943), Kazimierz Gostyński (1884–1942), Kazimierz Grelewski (1907-1942), Kazimierz Sykulski (1882-1942), Krystyn Gondek, OFM (1909-1942), Leon Nowakowski (1913-1939), Ludwik Mzyk, SVD (1905-1940), Ludwik Pius Bartosik, OFM Conv (1909-1941), Ludwik Roch Gietyngier (1904-1941), Maksymilian Binkiewicz (1913-1942), Marian Gorecki (1903-1940), Marian Konopiński, OFM Cap (1907-1943), Marian Skrzypczak (1909-1939), Michał Oziębłowski (1900-1942), Michał Piaszczyński (1885-1940), Michał Woźniak (1875-1942), Mieczysław Bohatkiewicz (1904-1942), Narcyz Putz (1877-1942), Narcyz Turchan (1879-1942), Piotr Edward Dankowski (1908-1942), Roman Archutowski (1882-1943), Roman Sitko (1880-1942), Stanisław Kubista, SVD (1898-1940), Stanisław Kubski (1876-1942), Stanisław Mysakowski (1896-1942), Stanisław Pyrtek (1913-1942), Stefan Grelewski (1899-1941), Wincenty Matuszewski (1869-1940), Władysław Błądziński, CSMA (1908-1944), Władysław Demski, (1884-1940), Władysław Maćkowiak (1910-1942), Władysław Mączkowski (1911-1942), Władysław Miegoń (1892-1942), Włodzimierz Laskowski (1886-1940), Wojciech Nierychlewski, CSMA (1903-1942), Zygmunt Pisarski (1902-1943) et Zygmunt Sajna (1897-1940).

Il y avait parmi eux aussi sept frères religieux qui ont été tués : Brunon Zembol, OFM (1905-1942), Grzegorz Bolesław Frąckowiak, SVD (1911-1943), Józef Zapłata, CFCI (1904-1945), Marcin Oprządek, OFM (1884-1942), Piotr Bonifacy Żukowski, OFM Conv (1913-1942), Stanisław Tymoteusz Trojanowski, OFM Conv (1908-1942), Symforian Ducki, OFM Cap (1888-1942)

À ce groupe appartiennent également huit moniales et religieuses : Alicja Jadwiga Kotowska, CR (1899-1939), Ewa Noiszewska, CSIC (1885-1942), Julia Rodzińska, OP (1899-1945), Katarzyna Celestyna Faron, NMP (1913-1944), Maria Antonina Kratochwil, SSND (1881-1942), Maria Klemensa Staszewska, OSU (1890-1943), Marta Wołowska des Sœurs de l’Immaculée Conception (1879-1942), Mieczysława Kowalska, OSC Cap (1902-1941).

Enfin, le groupe compte aussi onze laïcs, hommes et femmes, catholiques romains:  le séminariste Bronisław Kostkowski (1915-1942), Czesław Jóźwiak (1919-1942), Edward Kaźmierski (1919-1942), Edward Klinik (1919-1942), Franciszek Kęsy (1920-1942), Franciszek Stryjas (1882-1944), Jarogniew Wojciechowski (1922-1942), Marianna Biernacka (1888-1943), Natalia Tułasiewicz (1906-1945), le séminariste Stanisław Starowieyski (1895-1941) et le séminariste Tadeusz Dulny (1914-1942).

L’enquête diocésaine pour la cause du bienheureux Józef  Cebula, dans le cadre des 108 bienheureux martyrs polonais, fut entamée à Varsovie, en Pologne, le 26 janvier 1992. Un bureau de postulation indépendant fut établi par la Conférence des évêques polonais. En 1994, l’enquête diocésaine fut achevée. Le procès romain de la cause commença la même année. La “Positio super martirio” des 108 martyrs a été présentée en 1998. Le décret de la reconnaissance ecclésiastique de leur martyre fut promulgué en mars 1999. La béatification par le pape Jean Paul II eut lieu à Varsovie, le 13 juin 1999. – Pour la canonisation du bienheureux Józef Cebula un miracle est requis.

Prière

Béni sois-tu, ô Christ,
Bon Pasteur, crucifié et glorieux !
Ta force s’est manifestée dans la faiblesse du bienheureux Józef Cebula
qui, par son dévouement à la formation au sacerdoce des jeunes hommes
et à la pastorale de ton peuple,
a mérité de se sacrifier au Père, en union avec Toi.

Nous demandons humblement :
accorde-nous par son intercession la grâce de …
Toi qui vis et qui règnes pour les siècles des siècles.
Amen.

Notre Père – 

Je vous salue, Marie – 

Gloire au Père

Bienheureux Józef Cebula, prie pour nous.

Pour toute grâce reçue, nous vous prions de bien vouloir en informer un Oblat à proximité de chez vous, ou contacter le Postulateur général oblat. Si vous avez des remarques ou des suggestions, nous serons ravis de les recevoir. Veuillez envoyer vos messages à: Postulazione Generale O.M.I., Via Aurelia 290, 00165 Roma, ITALIA, ou un courriel à: postulatore.generale@omigen.org

Bibliographie sélective

LUBOWICKI, K., Po prostu kapłan, Szkic do portretu o. Józef Cebuli OMI, Poznan 1999, 136 pp.

PIELORZ, J., Męczennik za wiarę, Bł. Józef Cebula OMI, Poznan 1999, 154 pp.

PIELORZ, J., Blessed Józef Cebula O.M.I., 1902-1941, Youth educator and martyr because of his priesthood, Biography, Writings, Testimonies, Rome, 2001, 228 pp.

SOURCE : https://www.omiworld.org/our-charism/our-saints/oblate-causes/blessed-jozef-cebula-1902-1941/biography/

Blessed Józef Cebula


Blessed Józef Cebula


Also known as
  • Joseph Cebula
Profile

Member of the Missionary Oblates of Mary ImmaculatePriestMartyred in the Nazi antiCatholic persecutions.

Born
SOURCE : https://catholicsaints.info/blessed-jozef-cebula/

Blessed Jozef Cebula, O.M.I.

Born: March 23, 1902, Malnia, Poland

Ordination: June 5, 1927

Ministry: Taught in Minor Seminary, Lubliniec, 1923-1931, where he was Superior, 1931-1937; Superior & Novice Master, Markowice 1937-1941.

Death: Arrested by Nazi SS April 2, 1941; shot “while trying to escape” May 9, 1941

Beatification: June 13, 1999, Warsaw, Poland

Unconditional love for God was demonstrated by the life – and death – of Blessed Jozef Cebula, a Polish Oblate killed in the Mauthausen concentration camp near Austria during World War II.

His priestly ministry was his life’s work, even if his final 21 days on Earth were lived in misery. On April 18, 1941, he was taken by the Nazis to the Mauthausen concentration camp, where he was harassed simply because he was a priest.

Fr. Cebula was forced to carry 60-pound rocks from a quarry to a camp two miles away. He had to climb a 144-step staircase called the Death Stairs, while being beaten and insulted by his tormentors. Two arduous trips were all he could make.

Summoning his remaining strength, Fr. Cebula suddenly raised his voice and said: “It is not you who are in charge. God will judge you.” He was ordered to run with the rock on his back, towards the camp’s barbed wire fence. A guard fired with his submachine gun and declared that Jozef “was shot while attempting to escape.” His body was taken to the crematorium and burnt. It was Friday, May 9, 1941.

Blessed Cebula was born into a modest family on March 23, 1902. As a youth, he suffered from tuberculosis and was in fact declared incurable. After an unexpected recovery, he visited an Oblate shrine where he shared his story with Fr. Jan Pawolik, O.M.I., who later died in Auschwitz. Fr. Pawolek advised Jozef to study with the Oblates at a newly established Oblate seminary.

Following ordination to the Oblate priesthood in 1927, Fr. Cebula spent much of his ministry teaching Oblate seminarians. In 1937, he became novice master at Markowice where his humility and gentleness were noteworthy. When the Nazis occupied Poland, they declared loyalty to the Church illegal. All Church associations were forbidden, and many priests were arrested.

On May 4, 1940, the Oblate novices at Markowice were arrested by the Nazis and sent to the concentration camp at Dachau, Bavaria. Fr. Cebula was able to continue his priestly ministries in secrecy, despite the ban on it, for nearly a year before being arrested and detained at the Mauthausen camp.

Known for his humility, Fr. Jozef was a man of quiet prayer with a deep spiritual life. He radiated peace in the very middle of the death camp, even when tormented by the Nazis. In recognition of his heroic life and death, Fr. Cebula was beatified by Pope John Paul II during a ceremony held in Poland on June 13, 1999.

Today, Fr. Cebula’s Oblate Cross and a stone from the quarry at Mauthausen, a testament to his forced labor, rest in the church at Markowice. It is the same church where, near the end of his life, Cebula celebrated the sacraments in secret. It is also the site of the novitiate where he spent the last four years of his life as novice master. We know his spirit rests there, in the place he once called home.

Blessed Józef Cebula

Missionary Oblates of Mary Immaculate Martyr

Biography

Father Józef Cebula was born into a modest family of Polish origin on March 23, 1902, at Malnia in southern Poland. He suffered tuberculosis as a youth. After an unexpected recovery, he visited an Oblate shrine where he shared his story with an Oblate priest. The priest advised Józef to study with the Oblates at the newly-established Oblate minor seminary.

At the age of 19 he entered the Congregation of the Missionary Oblates of Mary Immaculate. Following ordination to the Oblate priesthood in 1927, Fr. Cebula spent much of his ministry teaching Oblate seminarians (1927-1937). From 1931 on, he was the director of the minor seminary in Lubliniec. In 1937, he became novice master at Markowice (1937-1941), where his humility and gentleness were noteworthy. During this time he was also active in the preaching ministry and was much sought after as a confessor.

When the Nazis occupied Poland during the Second World War, they declared loyalty to the Church illegal. All Church associations were forbidden, and many priests were arrested. On May 4, 1940, the Oblate novices at Markowice were arrested by the Nazis and sent to the concentration camp at Dachau, Germany. Fr. Cebula was forbidden to exercise his priestly ministry and obliged to work in the fields. But at night, the zealous priest celebrated the Eucharist and administered the sacraments in the surrounding villages, until he was arrested on April 2, 1941. He was taken to a concentration camp at Mauthausen in Austria.

Known for his humility, Fr. Cebula was a man of quiet prayer with a deep spiritual life. He radiated peace in the very middle of the death camp, even when tormented by the Nazis. In Mauthausen he was harassed and forced to work hard, to break rocks in the quarry, simply because he was a Roman Catholic priest. Father Cebula was forced to carry 60-pound rocks from the quarry to a camp two miles away. He had to climb a 144-step staircase called the Death Stairs, while being beaten and insulted by his tormentors. The guards humiliated and mocked him by ordering him to sing the texts of the Mass while he worked. Three weeks later, Fr. Cebula suddenly summoned up his strength and said, “It is not you who are in charge. God will judge you.” The Nazis ordered him to run, with a rock on his back, towards the camp’s barbed wire fence, where a guard shot him with a submachine gun and declared that Fr. Cebula “was shot while trying to escape”. He died a martyr on May 9, 1941, in this volley of bullets. His body was taken to a crematorium and burned.

History of the Cause

Blessed Fr. Józef Cebula belongs to the group of “The 108 Blessed Polish Martyrs”, killed during World War II by the Nazis between 1939 and 1945.

The group consists of three Bishops: Antoni Julian Nowowiejski, (1858-1941), Leon Wetmański, (1886-1941) and Władysław Goral, (1898-1945).

The biggest group among the 180 martyrs are the 150 priests: Adam Bargielski (1903-1942), Aleksy Sobaszek (1895-1942), Alfons Maria Mazurek, OCD (1891-1944), Alojzy Liguda, SVD (1898-1942), Anastazy Jakub Pankiewicz, OFM (1882-1942), Anicet Kopliński, OFM Cap (1875-1941), Antoni Beszta-Borowski (1880-1943), Antoni Leszczewic, MIC (1890-1943), Antoni Rewera (1869-1942), Antoni Świadek (1909-1945), Antoni Zawistowski (1882-1942), Bolesław Strzelecki (1896-1941), Bronisław Komorowski (1889-1940), Dominik Jędrzejewski (1886-1942), Edward Detkens (1885-1942), Edward Grzymała (1906-1942), Emil Szramek (1887-1942), Fidelis Chojnacki, OFM Cap (1906-1942), Florian Stępniak, OFM Cap (1912-1942), Franciszek Dachtera (1910–1942), Franciszek Drzewiecki, FDP (1908-1942), Franciszek Rogaczewski (1892–1940), Franciszek Rosłaniec (1889-1942), Henryk Hlebowicz (1904-1941), Henryk Kaczorowski (1888-1942), Henryk Krzysztofik, OFM Cap (1908-1942), Hilary Paweł Januszewski, OCarm (1907–1945), Jan Antonin Bajewski, OFM Conv (1915-1941), Jan Franciszek Czartoryski, OP (1897-1944), Jan Nepomucen Chrzan (1885-1942), Jerzy Kaszyra, MIC (1910-1943), Józef Achilles Puchała, OFM Conv (1911-1943), Józef Czempiel (1883-1942), Józef Innocenty Guz, OFM Conv (1890-1940), Józef Jankowski, SAC (1910-1941), Józef Kowalski (1911-1942), Józef Kurzawa (1910-1940), Józef Kut (1905-1942), Józef Pawłowski (1890-1942), Józef Stanek, SAC (1916-1944), Józef Straszewski (1885-1942), Karol Herman Stępień, OFM Conv (1910-1943), Kazimierz Gostyński (1884–1942), Kazimierz Grelewski (1907-1942), Kazimierz Sykulski (1882-1942), Krystyn Gondek, OFM (1909-1942), Leon Nowakowski (1913-1939), Ludwik Mzyk, SVD (1905-1940), Ludwik Pius Bartosik, OFM Conv (1909-1941), Ludwik Roch Gietyngier (1904-1941), Maksymilian Binkiewicz (1913-1942), Marian Gorecki (1903-1940), Marian Konopiński, OFM Cap (1907-1943), Marian Skrzypczak (1909-1939), Michał Oziębłowski (1900-1942), Michał Piaszczyński (1885-1940), Michał Woźniak (1875-1942), Mieczysław Bohatkiewicz (1904-1942), Narcyz Putz (1877-1942), Narcyz Turchan (1879-1942), Piotr Edward Dankowski (1908-1942), Roman Archutowski (1882-1943), Roman Sitko (1880-1942), Stanisław Kubista, SVD (1898-1940), Stanisław Kubski (1876-1942), Stanisław Mysakowski (1896-1942), Stanisław Pyrtek (1913-1942), Stefan Grelewski (1899-1941), Wincenty Matuszewski (1869-1940), Władysław Błądziński, CSMA (1908-1944), Władysław Demski, (1884-1940), Władysław Maćkowiak (1910-1942), Władysław Mączkowski (1911-1942), Władysław Miegoń (1892-1942), Włodzimierz Laskowski (1886-1940), Wojciech Nierychlewski, CSMA (1903-1942), Zygmunt Pisarski (1902-1943) and Zygmunt Sajna (1897-1940).

There were also seven Religious Brothers killed: Brunon Zembol, OFM (1905-1942), Grzegorz Bolesław Frąckowiak, SVD (1911-1943), Józef Zapłata, CFCI (1904-1945), Marcin Oprządek, OFM (1884-1942), Piotr Bonifacy Żukowski, OFM Conv (1913-1942), Stanisław Tymoteusz Trojanowski, OFM Conv (1908-1942), Symforian Ducki, OFM Cap (1888-1942)

The following eight Nuns and Religious Sisters also belong to this group: Alicja Jadwiga Kotowska, CR (1899-1939), Ewa Noiszewska, CSIC (1885-1942), Julia Rodzińska, OP (1899-1945), Katarzyna Celestyna Faron, NMP (1913-1944), Maria Antonina Kratochwil, SSND (1881-1942), Maria Klemensa Staszewska, OSU (1890-1943), Marta Wołowska of the Sisters of the Immaculate Conception (1879-1942), Mieczysława Kowalska, OSC Cap (1902-1941).

Finally there are eleven Roman Catholic lay men and women in the group:  Seminarian Bronisław Kostkowski (1915-1942), Czesław Jóźwiak (1919-1942), Edward Kaźmierski (1919-1942), Edward Klinik (1919-1942), Franciszek Kęsy (1920-1942), Franciszek Stryjas (1882-1944), Jarogniew Wojciechowski (1922-1942), Marianna Biernacka (1888-1943), Natalia Tułasiewicz (1906-1945), Seminarien Stanisław Starowieyski (1895-1941) and Seminarien Tadeusz Dulny (1914-1942).

The diocesan inquiry for the cause of Blessed Józef Cebula, as part of the 108 Blessed Polish Martyrs, began in Warsaw, Poland, on January 26, 1992. An independent Postulation Office was established by the Polish Bishops’ Conference. In 1994, the diocesan inquiry came to an end. The Roman process of the cause started the same year. The “Positio super martirio” of the 108 Martyrs was presented in 1998. The decree of the ecclesiastical recognition of their Martyrdom was promulgated in March 1999. The Beatification by Pope John Paul II took place in Warsaw on June 13, 1999. – For Blessed Jósef Cebula´s canonization, a miracle is required.

Prayer

Blessed be you, O Christ,

crucified and glorious Good Shepherd!

Your strength was made known in the weakness of Blessed Józef Cebula

Who, by his dedication to the formation of young men for the priesthood

and the pastoral care of your people,

merited to sacrifice himself to the Father in union with You.

We humbly request,

grant us by his intercession the grace of …

You who live and reign for ever and ever.

Amen.

Our Father – Hail Mary – Glory be

Blessed Jozef Cebula, pray for us.

Kindly notify an Oblate in your vicinity, or contact the Postulator General, of any favour obtained. We will be pleased to receive any observation or suggestion. Please, send your messages to: Postulazione Generale O.M.I., Via Aurelia 290, 00165 Roma, ITALIA. Or e-mail to: postulatore.generale@omigen.org

Selected Bibliography

LUBOWICKI, K., Po prostu kapłan, Szkic do portretu o. Józef Cebuli OMI, Poznan 1999, 136 pp.

PIELORZ, J., Męczennik za wiarę, Bł. Józef Cebula OMI, Poznan 1999, 154 pp.

PIELORZ, J., Blessed Józef Cebula O.M.I., 1902-1941, Youth educator and martyr because of his priesthood, Biography, Writings, Testimonies, Rome, 2001, 228 pp.

SOURCE : https://www.omiworld.org/fr/notre-charisme/nos-saints/les-causes-oblates/blessed-jozef-cebula-1902-1941/breve-biographie/



Chapelle Josef-Cebula de Malnia (anciennement Mallnie) 
Fr Joseph Cebula O.M.I. was beatified on Sunday June 13th 1999 by Pope John Paul during his pastoral visit to Poland. Joseph Cebula was born in Poland on March the 23rd 1902. He entered the Oblate Junior Seminary in 1920 and was ordained a priest on June 25th 1927.
In 1937 he was made Novice Master ad Markowice and was recognised by his fellow religious as a man of great kindness and prayer. These were years of great turmoil for Poland, and in October 1939 the 100 strong community at Markowice were placed under house arrest. In October 1940 the community were evicted and the noviciate made into a centre for the Hitler Youth.
Fr. Joseph was called before the authorities on several occasions for refusing to stop saying Mass and hearing confessions. Eventually he was arrested and sent to the concentration camp at Mauthausen. Here he continued his priestly ministry, and as a result was constantly beaten and ridiculed. As a priest he was given the heaviest work and was forced to sing the preface of the Mass out loud. During all this Fr. Joseph was killed on April 28th 1941 by a volley of shots that tore into his head and shoulders. His body was then thrown into the crematorium. Out of 277 Oblates in Poland in 1939, 35 were sent to concentration camps.

Beato Giuseppe Cebula Sacerdote e martire

28 aprile

>>> Visualizza la Scheda del Gruppo cui appartiene 

Malnia, Polonia, 23 marzo 1902 – Mauthausen, Germania, 28 aprile 1941

Il beato Jozef Cebula, sacerdote della Congregazione dei Missionari Oblati di Maria Immacolata, nacque a Malnia (Opole) il 23 marzo 1902 e morì a Mauthausen, Germania, il 28 aprile 1941. Fu beatificato da Giovanni Paolo II a Varsavia (Polonia) il 13 giugno 1999 con altri 107 martiri polacchi.

Martirologio Romano: Nel campo di prigionia di Mauthausen in Austria, beato Giuseppe Cebula, sacerdote della Congregazione dei Missionari Oblati della Vergine Immacolata e martire, che, di origine polacca, portato dalla sua patria in carcere in odio alla fede, patì crudeli supplizi fino alla morte.

Nacque a Malnia, regione meridionale della Polonia il 23 marzo 1902. Riceve  l’Eucaristia per la prima volta all’età di 12 anni, il 14 maggio 1914. Nel 1916 si iscrive nell’Istituto di Magistero (Königliche Kaholische Präparanden Anstalt) di Opol. Comincia a rivelarsi la sua vocazione di educatore. Due anni dipo, nel dicembre del 1918 a causa forse dello sforzo intellettuale (studia in una lingua che non è la sua), cade gravemente infermo e si vede obbligato a interrompere gli studi. Il medico gli diagnosticò una pleuresia. Forse era tubercolosi. Ritorna in Polonia dove viene operato con successo

Si incammina verso la vita religiosa e il sacerdozio

Nel settembre del 1920 va in pallegrinaggio al santuario mariano di Piekary, dove ha un colloquio con il P. Pawolek che lo orienta verlo gli Oblati. Una volta conseguito il cerdificato di maturità, il 14 agosto 1921 comincia il noviziato a Markowice. Fa la prima professione il 15 agosto, festa dell’Assunzione della Santissima Vergine, l’anno seguente si reca Liegi per proseguire la preparazione al saceerdozio. La sua permanenza nel Belgio dura solo un anno. Terminerà gli studi nel suo paese natale e sarà ordinato sacerdote a Markowice il 5 giugno 1927.

Superiore e animatore del seminario minore

A 29 anni è nominato superiore del Giuniorato di Lublino. Durante sei anno animerà quella scuola postolica e lo fa tanto bene che nel 1936 viene proposto come Superiore Provinciale di Polonia. Proposta inquietante, che la sua timidità e umiltà lo spingono a rifiutare.

Maestro dei novizi

Il primo agosto 1937 viene nominato superiore e maestro dei novizi a Markowice e l’anno seguente viene eletto dai suoi fratelli oblati come delegato  per partecipare al Capitolo generale, al quale tuttavia non potrà assistere per infermità. Il 1 settembre 1939 l’esercito tedesco invade la Polonia. Gli scolastici oblati di Obra e Krobia fuggono dai nazisti. Si rifugiano verso l’est e riparano eventualmente a Markowice, accolti dal P. Cebula. Proseguono la fuga verso Koden e se ne vanno con loro 25 oblati della comunità del noviziato.

Entrano in scena i nazisti

L’otto settembre 1939 un gruppo di paracadutisti tedeschi è stato decimato dalle truppe polacche nella regione di Markowice. Viene la polizia di sicurezza e poco dopo la Gestapo che sequestra il convento, pone sotto arresto nella propria casa tutti gli Oblati e li obbliga a prender parte nei lavori forzati nelle fattorie tedesche della regione. Per aver tentato una fuga, tre padri furono ritenuti in ostaggio. Tra di loro c’era il P. Cebula. Il 1 ottobre  1940 si insediano nel convento i coloni tedeschi e il 1 novembre la gioventù hitleriana occupa tutta la casa. Gli Oblati credevano di essere accolti dalle famiglie dei dintorni. Un mese più tardi viene accordato al P. Cebula, solo a lui, di risiedere nel convento e gli riservano un abitacolo ridotto.

Martire del suo sacerdozio

Da allora, malgrado la proibizione espressa e perentoria, questo apostolo imperturbabile continua a esercitare il ministero sacerdotale nella clandestinità. Una denuncia lo tradisce e sarà la causa formale per inviarlo, il 18 aprile 1941, nel campo di sterminio di Mauthausen. Lo indeboliscono fisicamente e soprattutto moralmente, obbligandolo a trasportare pietre pesanti. I suoi carnefici si burlano di lui, obbligandolo a cantare testi sacri della Messa. Un giorno li fronteggia e dice loro che Dio chiederà loro conto di questi scherni. Furibondi gli dicono di correre (era la strategia seguita per sparare ai prigionieri alle spalle e giusfificarsi  inventando una fuga) e lo crivellano con raffiche di mitraglia. Cade bocconi in un lago di sangue. Ma, secondo alcuni testimoni oculari, il P. Cebula era ancora vivo quando lo misero nel forno crematorio. Così culmina la testimonianza di fede di questo martire del sacerdozio.

Processo di beatificazione

Si apre il 26 gennaio 1992 e si conclude il 13 giugno 1999 con la sua beatificazione insieme ad altri 107 martiri della fede, in una solenne cerimonia presieduta a Varsavia da Giovanni Paolo II.