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In 1890 her widowed mother, Anna Kozłowska, having sold her properties in Warsaw, decided to move to Płock and live with her daughter. Initially, Anna had opposed her only daughter's desire to become a nun, as she foresaw a better future for her in marriage, rather than grinding poverty in a convent.
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nature of this work and the "elevation" of Kozłowska to a status apparently co-equal with that of the
Blessed Virgin Mary, if not with the Holy Spirit, was excessive even to many Mariavites. This undermined Kowalski's credibility with the faithful and precipitated the eventual split in the movement.
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was established. A rise in hostility toward them by the new government caused a decline in
Mariavite fortunes and membership declined, with many returning to Catholicism. This trend accelerated in 1921 after Kozłowska died and Kowalski succeeded her as the church's guiding spirit and formal leader.
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To begin with fr. Koźmiński had been very pleased with
Franciszka's religious progress. Nonetheless, in 1902, when she was forty years old, relations with her mentor broke down irretrievably. The reasons were that he disapproved of the attitude of some of his clerical brethren who, though educated
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Kozłowska and
Kowalski by name as well as their adherents and supporters. This marked the first instance in history where an individual woman was excommunicated by name as a heretic in contrast, to being excommunicated by virtue of her membership of a group deemed to be heretical.
472:. They became known as "Mariavites", taking their inspiration from imitating the life of Mary. The group broadened its appeal in the first ten years, and in 1903, it attempted to gain canonical status within the Catholic Church. Having first met her at Christmas 1901, Father
408:, speaking fluent Russian, English and French. Her first job was as a governess to the family of a general. By all accounts, she was an attractive and accomplished woman who rejected at least one offer of marriage. She planned instead to join the enclosed
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led the delegation under his newly assumed religious name, Maria Michał Kowalski. Kozłowska, not wishing to create difficulties with the church authorities, largely stayed out of public view and left the structural and
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of church vestments. The income was very modest resulting in a relatively strict regime, abstaining from all meat and fish. She became superior of the new community, called the
Congregation of Sisters of the Poor of
420:, whose purpose was to care for the sick. Three years later, she evinced the need for more contemplation and a less busy setting. With permission from fr. Koźmiński, she left the Franciscan sisters.
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Kowalski published a biography of Kozłowska with a compilation of her visions and tried to keep her memory alive in the minds of followers while making her authority over her followers his own. The
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In 1893, Kozłowska reported that she had experienced religious visions. The first vision supposedly instructed her to form a new clergy order with the primary goal of propagating the
570:. In 1912, the Mariavite church gained full recognition as a legal denomination in the Russian partition of Poland. They had already begun work on their own cathedral in Płock, the
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and pious, had fallen under her spell and took spiritual direction from a woman. Another difficulty had been her introduction of certain religious practices without his leave.
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448:. In time the needlework brought in commissions from wealthy clients which improved the material position of the women, while Kozłowska fostered their spiritual development.
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566:, the Mariavites were invited to attend their 1909 Congress in Utrecht, at which Kowalski was elevated to the rank of bishop, granting him the power of the
400:. She was raised by her mother, and paternal step-grandparents, called Pułaski. They lived with those relatives first in Czerwonka węgrowska, and later in
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She eventually relented and decided to join her daughter's community. In 1903 she made her religious profession by adopting the name, Maria
Hortulana
493:, in whose diocese Kozłowska lived and to two leading archbishops. The latter two rejected the idea out of hand, but the Płock authorities set up a
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416:, it proved impossible. At the age of nineteen, she entered the recently formed Congregation of the Franciscan Sisters of the Afflicted founded by
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In 1918, Kozłowska revealed the contents of her final vision. The following year, two years prior to her death, the
Mariavites adopted the name,
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Many of the factual details about Kozłowska's life remained unclear, and some of the myths surrounding her were perpetuated by
Kowalski.
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granted the movement official status in the part of Poland under its control. Cynical motives may have played a part: a split in the
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On 8 September 1887, she formed on Koźmiński's advice, with five other women, a covert religious community in the ancient city of
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352:. Early in the 20th century, she and this movement were excommunicated and became an autonomous church in fellowship with the
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In an effort to regularise the movement in the eyes of the
Catholic Church, the group submitted documents to the local
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and added a fourth vow in addition to the conventional three. It was the promise to engage in perpetual
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in 1904. Kowalski and his fellow
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and went to live with them. They followed Franciscan spirituality and supported themselves with
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In November 1906, only a month prior to the ex-communication from the Catholic Church, the
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into the movement. To expedite matters, Kowalski led a delegation of Mariavites to the
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and visionary who founded a movement of renewal in the Roman Catholic church in the
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582:. At its probable peak in 1917, the church may have had up to 160,000 adherents.
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Catholic Church. Congregatio Romanae et Universalis Inquisitionis (1906-12-05).
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in 1903 but was delayed by a Conclave. Eventually, they were able to meet with
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798:(4). Philadelphia: American Ecclesiastical Review (published April 1907).
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703:Św. Maria Franciszka Feliksa Kozłowska (1862-1921). Życie i Dzieło
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implications of the movement to others, particularly to Kowalski.
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Rift with Koźmiński and the beginning of the Mariavite movement
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in Warsaw. However, due to tsarist regulations relating to
364:. Both denominations were part of a single schism from the
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officials realized, could help foster a split in manifest
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and on par with the Blessed Virgin. In December 1906, the
404:. After home tuition, she graduated from a high school in
509:(CRUI) concluded that Kozłowska's "visions" were mere
784:"Excommunicantur J. Kowalski et M. F. Kozlowska [
843:(in Polish). Warsawa, PL: Wydawnictwo Naukowe PWN.
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Congregation of the Roman and Universal Inquisition
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348:. It was to follow the simplicity of the life of
27:Founder of Christian religious movement in Poland
624:List of people who have been considered deities
562:as well. Having already been in touch with the
564:Union of Utrecht of the Old Catholic Churches
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659:The first revelation of Feliksa Kozłowska
356:. In 1935 it split in two and became the
120:Learn how and when to remove this message
931:20th-century Polish Roman Catholic nuns
916:19th-century Polish Roman Catholic nuns
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354:Old Catholic Church of the Netherlands
280:Old Catholic Church of the Netherlands
299:The main Mariavite House of Worship,
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678:, Vol. 34, Funk & Wagnalls, 1911
58:adding citations to reliable sources
819:. London: Oxford University Press.
676:The Missionary Review of the World
466:Adoration of the Blessed Sacrament
446:Adoration of the Blessed Sacrament
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717:"Mariawityzm Studium historyczne"
692:, Kraków 1991, p. 18. (in Polish)
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705:, Płock 2002, p. 32. (in Polish)
516:In April 1906, Pius X issued an
440:. The congregation followed the
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45:needs additional citations for
936:20th-century Christian mystics
926:19th-century Christian mystics
380:Feliksa Kozłowska was born in
1:
835:"Kozłowska Feliksa Magdalena"
786:Mariavitarum sacerdotum secta
587:Old Catholic Mariavite Church
578:and increased further during
470:Our Lady of Perpetual Succour
358:Old Catholic Mariavite Church
840:Internetowa encyklopedia PWN
811:Peterkiewicz, Jerzy (1975).
552:Polish Roman Catholic Church
436:and took the religious name
69:"Maria Franciszka Kozłowska"
572:Temple of Mercy and Charity
308:Feliksa Magdalena Kozłowska
301:Temple of Mercy and Charity
227:Temple of Mercy and Charity
178:Feliksa Magdalena Kozłowska
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136:Maria Franciszka Kozłowska
951:People from Węgrów County
792:The Ecclesiastical Review
362:Catholic Mariavite Church
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794:(in Latin and English).
768:, pp. 421–422, 427.
661:, Polish History Museum
388:, into an impoverished
941:Roman Catholic mystics
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701:Sławomir Gołębiowski,
603:Second Polish Republic
485:Attempt at recognition
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217:Second Polish Republic
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597:Following the end of
495:Canonical Inquisition
442:Rule of Saint Francis
368:which declared it as
350:Mary, mother of Jesus
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911:Polish Old Catholics
882:at Wikimedia Commons
722:(in Polish): 56, 57.
690:Mariawityzm w Polsce
568:apostolic succession
392:family, bearing the
54:improve this article
394:Nalecz coat-of-arms
248: /
560:Polish nationalism
548:Russian government
434:Saint Mother Clare
410:Visitation Sisters
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880:Feliksa Kozłowska
878:Media related to
754:Peterkiewicz 1975
715:Stanisław Rybak.
688:Krzysztof Mazur,
646:Peterkiewicz 1975
418:Honorat Koźmiński
342:Russian Partition
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47:verification
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901:1921 deaths
896:1862 births
599:World War I
580:World War I
503:Pope Pius X
268:Nationality
255: /
188:27 May 1862
110:August 2009
890:Categories
859:2015-12-14
630:References
518:encyclical
429:embroidery
376:Early life
243:19°40′48″E
240:52°32′53″N
184:1862-05-27
80:newspapers
849:644242944
804:0002-8274
766:CRUI 1906
479:political
382:Wieliczna
372:in 1906.
370:heretical
329:", was a
286:Residence
229:, Płock,
192:Wieliczna
164:Mariavite
853:Archived
618:See also
576:parishes
499:Holy See
390:Szlachta
360:and the
325:Mateczka
317:and the
144:Mateczka
556:tsarist
319:epithet
94:scholar
847:
823:
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788:]"
554:, the
406:Warsaw
402:Baczki
386:Węgrów
346:Poland
331:Polish
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271:Polish
231:Poland
223:Buried
196:Poland
161:Church
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528:saint
425:Płock
384:near
213:Płock
101:JSTOR
87:books
845:OCLC
821:ISBN
800:ISSN
741:help
601:the
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203:Died
174:Born
73:news
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