Jasna Góra Monastery

Częstochowa, Poland

The Jasna Góra Monastery is the most famous Polish shrine to the Virgin Mary and the country's greatest place of pilgrimage – for many its spiritual capital. The image of the Black Madonna of Częstochowa, also known as Our Lady of Częstochowa, to which miraculous powers are attributed, is Jasna Góra's most precious treasure. The site is one of Poland's official national Historic Monuments.

Founded in 1382 by Pauline monks who came from Hungary at the invitation of Władysław, Duke of Opole. The monastery has been a pilgrimage destination for hundreds of years, and it contains the most important icon of the Virgin Mary in this part of Europe. The icon, depicting the Mother of God with the Christ Child, is known as the Black Madonna of Częstochowa or Our Lady of Częstochowa, which is widely venerated and credited with many miracles. Among these, it is credited with miraculously saving the Jasna Góra monastery during a siege that took place at the time of The Deluge, a 17th-century Swedish invasion. The event stimulated the Polish resistance. The Poles could not immediately change the course of the war but after an alliance with the Crimean Khanate they repulsed the Swedes. Shortly thereafter, in the cathedral of Lviv, on April 1, 1656, Jan Kazimierz, the King of Poland, solemnly pronounced his vow to consecrate the country to the protection of the Mother of God and proclaimed Her the Patron and Queen of the lands in his kingdom.

Since the Middle Ages, every year thousands of Poles go in pilgrim groups to visit Jasna Góra. There are typically numerous pilgrims and tourists at Jasna Góra Monastery, and the volume of excited voices can be high. However, upon entering the Monastery, it is expected etiquette for visitors to be silent or as quiet as possible out of respect. Often, there is a long line of people who wait to approach the shrine of Our Lady. Upon arriving at the location of the shrine where one would pass in front of the icon of Our Lady, it is expected and a sign of respect for pilgrims to drop to their knees, and traverse the anterior of the shrine on their knees.

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Founded: 1382
Category: Religious sites in Poland

Rating

4.7/5 (based on Google user reviews)

User Reviews

Rob Lucke (2 years ago)
Great! Visited to see the black Madonna. The nun that was our guide was totally awesome, probably one of the best tour guides we had in Belarus.
Andrzej Zdanowski (2 years ago)
If you visit Poland or even Częstochowa you must visit this place (even if you are non-religious). The most important religious place in Poland. Just recommend to check what time the image of Our Lady of Częstochowa is exposed or covered.
JJ R (2 years ago)
Spiritual Capital of Poland Our Lady Of Czestochowa Shrine The Monastery of Jasna Góra in Częstochowa, Poland, is the third-largest Catholic pilgrimage site in the world. Home to the beloved miraculous icon of Our Lady of Częstochowa, the monastery is also the national shrine of Poland and the center of Polish Catholicism.
Dheeraj Krishna (3 years ago)
One of the largest church in Poland with a huge yard and a wonderful interior. The statues outside and inside the building are very beautiful and are very old. Its then main attraction of the city. I would recommend to dedicate a whole day for it.
Eric Wong (3 years ago)
well worth the trip. Mass times throughout the day, cant miss it. lots of locals, large crowds all the time, have patience if you want to see everything. plan to spend two days here. also the local bakery is excellent and very affordable.
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Quimper Cathedral

From 1239, Raynaud, the Bishop of Quimper, decided on the building of a new chancel destined to replace that of the Romanesque era. He therefore started, in the far west, the construction of a great Gothic cathedral which would inspire cathedral reconstructions in the Ile de France and would in turn become a place of experimentation from where would later appear ideas adopted by the whole of lower Brittany. The date of 1239 marks the Bishop’s decision and does not imply an immediate start to construction. Observation of the pillar profiles, their bases, the canopies, the fitting of the ribbed vaults of the ambulatory or the alignment of the bays leads us to believe, however, that the construction was spread out over time.

The four circular pillars mark the start of the building site, but the four following adopt a lozenge-shaped layout which could indicate a change of project manager. The clumsiness of the vaulted archways of the north ambulatory, the start of the ribbed vaults at the height of the south ambulatory or the choice of the vaults descending in spoke-form from the semi-circle which allows the connection of the axis chapel to the choir – despite the manifest problems of alignment – conveys the hesitancy and diverse influences in the first phase of works which spread out until the start of the 14th century.

At the same time as this facade was built (to which were added the north and south gates) the building of the nave started in the east and would finish by 1460. The nave is made up of six bays with one at the level of the facade towers and flanked by double aisles – one wide and one narrow (split into side chapels) – in an extension of the choir arrangements.

The choir presents four right-hand bays with ambulatory and side chapels. It is extended towards the east of 3-sided chevet which opens onto a semi-circle composed of five chapels and an apsidal chapel of two bays and a flat chevet consecrated to Our Lady.

The three-level elevation with arches, triforium and galleries seems more uniform and expresses anglo-Norman influence in the thickness of the walls (Norman passageway at the gallery level) or the decorative style (heavy mouldings, decorative frieze under the triforium). This building site would have to have been overseen in one shot. Undoubtedly interrupted by the war of Succession (1341-1364) it draws to a close with the building of the lierne vaults (1410) and the fitting of stained-glass windows. Bishop Bertrand de Rosmadec and Duke Jean V, whose coat of arms would decorate these vaults, finished the chancel before starting on the building of the facade and the nave.

Isolated from its environment in the 19th century, the cathedral was – on the contrary – originally very linked to its surroundings. Its site and the orientation of the facade determined traffic flow in the town. Its positioning close to the south walls resulted in particuliarities such as the transfer of the side gates on to the north and south facades of the towers: the southern portal of Saint Catherine served the bishop’s gate and the hospital located on the left bank (the current Préfecture) and the north gate was the baptismal porch – a true parish porch with its benches and alcoves for the Apostles’ statues turned towards the town, completed by an ossuary (1514).

The west porch finds its natural place between the two towers. The entire aesthetic of these three gates springs from the Flamboyant era: trefoil, curly kale, finials, large gables which cut into the mouldings and balustrades. Pinnacles and recesses embellish the buttresses whilst an entire bestiary appears: monsters, dogs, mysterious figures, gargoyles, and with them a whole imaginary world promoting a religious and political programme. Even though most of the saints statues have disappeared an armorial survives which makes the doors of the cathedral one of the most beautiful heraldic pages imaginable: ducal ermine, the Montfort lion, Duchess Jeanne of France’s coat of arms side by side with the arms of the Cornouaille barons with their helmets and crests. One can imagine the impact of this sculpted decor with the colour and gilding which originally completed it.

At the start of the 16th century the construction of the spires was being prepared when building was interrupted, undoubtedly for financial reasons. Small conical roofs were therefore placed on top of the towers. The following centuries were essentially devoted to putting furnishings in place (funeral monuments, altars, statues, organs, pulpit). Note the fire which destroyed the spire of the transept cross in 1620 as well as the ransacking of the cathedral in 1793 when nearly all the furnishings disappeared in a « bonfire of the saints ».

The 19th century would therefore inherit an almost finished but mutilated building and would devote itself to its renovation according to the tastes and theories of the day.