A parallel is stretched between the Venerable Servant of God, Father Stanislaus Papczynski (1631-1701), the Founder of the Congregation of Marian Clerics, and the Blessed George Matulaitis (1871-1927), its Renovator. There is a notable ressemblance of their biographies and spirit. Both of them suffered illness and hostility, both were absorbed by the mistery of the immaculate conception of the Mother of the Redeemer and were involved in spreading its veneration. It is charateristic for Father Stanislaus, that he professed solemny his faith in the immaculate conception of the Holy Mary as a part of the heritage of the Catholic Church two centuaries before the official promulgation of the dogme by Pope Pius IX. Blessed George testifies in his spiritual diary an ardent devotion to this mistery. Equally they were devoted to the apostolate according to the contemporaneous needs of the Church. The Constitutions of the Marian Congregation say, the Holy Mary, conceived without the original sin, sympathizes with the mankind attacked by it and strengthens the believers in the struggle against its sequels. The Marians have as prominent goals: veneration ofImmaculate Virgin and the imitaton of her virtues, the parish and media apostolate, the education of youth and prayer for the dying and for the holy spirits in Purgatory. They contribute in great manner to the people’s Marian devotion and spiritual culture

It is not a rare phenomenon in present day theology that some opinions are presented as the teaching of faith. Sometimes they reach such dimensions that we can find them in many theological manuals with the exception of the main works such as the documents of the Magisterium. The cause of these phenomena is the fact that the secondary source of theological science, which is the mind, is given greater relevance than the primary sources, which are the Holy Bible, Tradition and Magisterium. Furthermore, these documents are not studied and unknown although they are decisive for the knowledge of the content of faith. In reference to the documents of the Second Vatican Council, the words of Pope Paul VI are apropos: “Absurd situations are maintained by the fact that they are fed by the carelessness of many post-Council interpretations.” Pope Benedict XVI, when still a Cardinal, said: “Today it is especially relevant to go back to the documents of the Council. It was not the intention of Pope John XXIII and Paul VI to put depositum fidei up for discussion. Depositum fidei was for both untouchable and not a matter of discussion“. The Council’s intention was not to modify faith but to introduce it in a new, more effective form. If the Popes and Council fathers came to the conclusion that they could open themselves with trust to everything new that was positive in the modern world, they did so only because they were aware of their identity and their faith.