The development of parish religious life takes place through the observance of religious practices. In this study, we wish to present the practices that were most widespread and prescribed by law. These include practices performed once in a lifetime, serving as an external expression of a Catholic’s membership in the Church community. They are: baptism, First Holy Communion, religious marriage and a Catholic funeral.
The practice of holy baptism was observed by almost all parents with regard to their children. Even Catholics who, because of canonical impediments, could not receive the holy sacraments did not neglect to have their children baptized. In the parish, however, there were still 14 elderly people in 1983 who, as a result of neglect on the part of their guardians, had not been baptized.
The sacrament of baptism was administered on the second Sunday of each month during a solemn Holy Mass celebrated for the natural parents and godparents, for the intention of the children who were incorporated into the Church. Sick children, because of the danger of death, were baptized whenever called upon. This was done by priests, and in the hospital by appropriately prepared healthcare staff. In the event of recovery, baptism with water was completed by a priest in the parish church. As a rule, baptisms took place one month after birth, although some parents, wishing to give the rite a solemn character, brought the ceremony forward or postponed it while waiting for a greater feast.
The practice of First Holy Communion was observed by almost all children. In 1970, 198 children received it; in 1975, 162; and in 1983, 167 children. In total, 2,276 children received First Holy Communion between 1970 and 1983.
Children in the third grades of primary schools received this sacrament. Parents were generally very interested in preparing their children, teaching them the catechism and attending conferences devoted to Christian upbringing. For two weeks before the First Communion ceremony, daily closer preparation for receiving this sacrament took place instead of catechesis.
Certain difficulties could be observed in observing the third one-time practice—religious marriage. In general, the overwhelming majority entered into a sacramental marriage, although in 1983 the parish recorded 146 couples who, having entered into a civil contract and facing no canonical impediments, gave up a church wedding. In 1970, 88 Catholic marriages were concluded in the parish; in 1975, 159; and in 1983, 131. In total, 1,721 Catholic marriages were concluded in the parish between 1970 and 1983.
The final one-time practice is a religious funeral. Almost all parishioners made use of this form of burial for their deceased. Parishioners who had had no contact with the Church for most of their lives, and who had also lived without a church wedding, likewise sought a Christian funeral for the deceased. In 1970, priests escorted 67 people to their place of eternal rest; in 1975, 101; and in 1983, 135 people. In total, between 1970 and 1983, Catholic funerals were held for 1,492 people.
Beginning in 1975, the funeral rite at the cemetery was combined with Holy Mass, while the previous form of a funeral without Holy Mass was not discontinued; it was retained for Catholics who were religiously indifferent.
Entries in the register of the deceased indicate that approximately 50 percent of the faithful had been prepared for death in a sacramental manner, through confession and Holy Communion. A further 30 percent, although they died suddenly, had not gone more than a few months since their last confession and Holy Communion. This did not lessen the pastoral concern with which priests cared for sick and elderly people, hastening to provide sacramental ministry on the First Fridays of the month and whenever called upon. Pastoral announcements contained numerous reminders that before going to hospital for treatment, the faithful should receive the sacrament of Penance and the Eucharist; the responsibility for notifying the priest was placed on the sick person’s family.
The materials showing the observance of one-time practices allow us to conclude that among the faithful of the Bolesławiec parish in 1970–1983 there were no so-called “seasonal conformists,” that is, Catholics who completely neglected one-time practices. This state of affairs should be attributed mainly to religious tradition, which always influences the faithful and constitutes a factor shaping religious awareness in this respect.