This deepening of the Faith and the life connected with the church appeared in various forms and in particular by the creation of new clandestine religious orders.

Thus, within the Roman catholic Church, on funds of moral rigour, laying the stress on a reform of the Church and the desire to record the religious and spiritual standard of living of the secular clergy (alcoholism of the clergy, abuse of power of the bishops), the movement mariavite appears.

Mariavitism comes from the fertile activity of the Father Honorat Kozminski, brother minor capuchin (1829-1916), that the Pope Jean Paul II blissed on October 16, 1988. The Honorat Father was the founder of more than twenty religious congregations; but later, suspicious papacy dislocated it its functions and recognized with reserve its congregations. All carried out a life hidden and clandestine because of persecutions and repressions on behalf of the Russian government.

In 1883, joined a clandestine congregation of the Father Honorat Kosminski,Feliksa Magdalena Kozlowska. She had been born on May 27, 1852 in Wieliczna close from Wegrow in the east from Warsaw. She was the girl of Jakub and Anna Kozlowski. Her father took part in the insurrection of 1863 against the Russian occupants and died during the battle which the insurrectionists delivered against the Russian army, February 3, 1863. 

In 1872, Anna Kozlowska, with her daughter, was withdrawn in Warsaw. Félicie Madeleine finished her studies in the College IV and started to work as private teacher. She was very gifted, especially for mathematics and knew perfectly French, English and Russian. Since childhood, she wished being nun and to be given to God, (she had an interior life filled of spirit of prayer).

In 1886, on the recommendation of the Father Honorat Kozminski, she came to Plock as inspector from the clandestine congregations and also founded a contemplative congregation Sisters of Holy Claire based on the second rule of Saint François. 

September 8, 1887, in Plock, the congregation of the Sisters of Holy Claire was set up canonically. Later, this congregation will take the name of Mariavite Nuns of the Perpetual and Repairing Worship. The sisters pronounced the wishes of obedience, poverty and chastity and an additional wish, that of the Perpetual Worship of Blessed Sacrament. 

After three years, in 1889, the number of the nuns increased considerably. 

Also entered the community, the mother of Félicie Madeleine with the name of Marie Hortulana. For the needs for the congregation, she bought a house with a garden, place where the convent and the mariavite Cathedral are today. 

At the beginning, according to the tradition of the Sisters of Holy Claire, alms constituted the base of the means for the support of the community. Then was organized a workshop of linen room then another of embroidery and clothes industry of the ornaments of church, chasubles, covers, etc., then a manufacture of weaving and a workshop of stocking. 

Finally an artistic workshop of embroidery was organized, it will be, little by little, known in all the country and even abroad. Orders came from all Europe. 

The workshops did not get only  the tangible properties to support the community, they also made it possible to take an action of charity. Moreover, all this workshops were a good protection for the clandestine religious life towards the civil servants of the Tsar.

Mariavite : The name comes from Mariae Vita : Life of Marie. Spirituality centered on Eucharistie.
Origin: The Father Honorat Kozminski, capuchin (1829-1916), blissed on the 6-10-1988 by Jean-Paul II, founded in Poland occupied by Russia, many congregations, but papacy, suspicious dislocated it its functions and recognized with reserve its congregations. 
In 1886, mother Marie-Francoise Koslowska (+ 23-8-1921) founded a contemplative community women under the rule of St François. 

August 2, 1893 is born officially Mariavitism.

In 1893, a Congregation of priests mariavites - former students of the ecclesiastical academy of Saint Pétersbourg (only faculty of catholic theology authorized in Russia) gives each other the rule of Saint François for model.
In 1903-1906, persecution by Polish bishops (because of their desire of reform of the Church and the Clergy). 
In 1906, excommunication by Pie X  Priests, nuns and 44 000 adults founded the Mariavite Church.
In 1909, the Mariavite Church is received in the Union of Utrecht (Catholic Old Churches), the general superior becomes the Bishop-primacy of the Church which takes the title "Old-Catholic Mariavite Church".

In 1924, withdrawal of the Union of Utrecht, because of certain reforms considered as heterodox by the conference of the Bishops Old Catholics.
In 1935, reform of the movement and return to the sources of the movement. Dissidence of 3 priests, called "Felicianow", faithful to the positions of the archbishop Jean Marie Michel Kowalski (+ in Dachau, the 25-5-1942); no representation in France.

In 1972, links taken again with Utrecht; episcopal dedication of Mgr Tymotheusz Kowalski (+ 8-8-1997) in Plock (Poland) by many bishops Old Catholics of which the archbishop of Utrecht. The Old-Catholic Mariavite Church is in intercommunion with the Old Catholics Churches of the union of Utrecht, except for the Churches of Germany and Switzerland.
In 1997, a Commission of dialogue is created with the Roman Catholic Church. 
The seat of the Old-Catholic Mariavite Church is in Plock (Poland). The Bishop-primacy is Mgr Wlodzimierz JAWORSKI.

The Province of France: set up in 1989. Since the 18-2-1992, the episcopal jurisdiction is only in the hands of Mgr André le Bec, Eglise Sainte Marie, 47 rue de l'Echiquier, 75010 Paris 
 

August 2, 1893 is born officially Mariavitisme.

The name of "MARIAVITE" comes from Mariae Vitae Imitating : "imitating the life of Marie" (and her mother kept all the things in its heart, Luc 2-51). 

With the example of Marie who lived in the continual worship of her Lord, Mariavites must also be only turned towards their Saver and Lord, Jesus-Christ, in a spirit of deep worship: this is why the spirituality of Mariavites is primarily centered on Eucharistie.

As of this time, the number of priests mariavites increased mainly in the dioceses of Plock, Lublin and Warsaw. The authorities of these dioceses, fearing the development of the mariavites ideas and the increase in the number of priests in favour of these ideas, started has to move the priests towards the recesses most distant from their diocese. They thus hoped to weaken their force, and consequently to cause the fall of the movement. However, the ideal mariavite extended very quickly among the priests and the faithful ones from many parishes. At the beginning, the Mariavites Priests came from the theological academy of Saint Petersbourg (single faculty of theology authorized under the empire tsarist, the Polish territory under Russian occupation not having the right to open faculty of theology). They were dependent very narrowly with the reforming movement which was "very sharp" among the elite of the Polish clergy. These reformers disputed as of this time the formation and the studies followed by the future priests. 

The Mariavites Priests postulated the fundamental reform of the theological studies. They claimed a renewal of the sacerdotal life. In addition, they propagated the characteristic forms of the Polish popular religious life, it is has to say the worship of Our Lady of the Perpetual-Help, the rosary, and the re-establishment of the practice of the Salvation of the Blessed Sacrament and the worship of the exposed Blessed Sacrament. 

They also asked, as of the end of the 19th century, the practice of the frequent communion for the adults, the first communion of the children at the age of seven years, the introduction of the Polish language into the liturgy and the social help for the poor, especially in working milieu.

Mariavites built close to their churches, manufactures, workshops, co-operative stores loan banks.
The work of Mariavites in working milieu made them promoters of a social action up to that point unknown in Poland.

At the end of ten years of foundation, in 1903, the Congregation had become sufficiently important to be divided into three provinces. Were elected like provincial, for Warsaw, the Father Jean-Michel KOWALSKI, for Lublin, the Father Romain Marie Jacques PROCHNIEWSKI, for Plock, the Father Leon Marie André GOLEBIOWSKI.

Provincial Mariavites gave to their Bishops memories containing the revelations of the Marie-Francoise Mother and a short history of the congregation: 

the Father Jean Marie Michel KOWALSKI in Mgr Wincenty CHROSCIAK-POPIEL, Archbishop of Warsaw, 

the Father Romain Marie Jacques PROCHNIEWSKI and the Father Leon Marie Andre GOLEBIOWSKI with the Bishop of Plock, Mgr Jerzy SZEMBEK. 

Very quickly, the Mariavites Priests were asked by the Bishops, especially Mgr CALL, faithful support of the congregation, to be professors and directors of seminars, preachers of the retirements and spiritual exercises of the clergy like for the parochial retirements. 

The Father Honorat KOZMINSKI, itself, gave an excellent testimony on them in his letters of 1897 and 1898, writing amongst other things: "They live under the rule of the minor brothers, in so far as his observation and for them possible, taking into account their activities. Almost all are professors of seminars and have high university degrees ".
However since 1897, the period of the first persecutions, directed especially against the Marie-Francoise Mother started, because of the mystical test that this one had lived since 1893. 

To the beginning of July 1903, the Bishop of Plock, Mgr Jerzy SZEMBEK, which a time had sights on the incipient congregation, but was not followed by the General Chapter, went to Rome to present at the Pope the question of Mariavitism. Mariavites knowing the hostility of the Bishop towards them decided to go personally to Rome to present their constitutions. 
On July 18, 1903, a delegation of seventeen people went there, the Marie-Francoise Mother and sixteen priests.
Meanwhile, the Pope Leon XIII have just died, they awaited in Rome the election of a new Pope. There, they elicted the Father Jean Marie Michel KOWALSKI General Minister for the Congregation of the Mariavites Priests. 
0n August 13, the delegation gave to the Pope Pie  X (lately elected) the canonical request for recognition of their constitutions and congregation. After having obtained guarantees on behalf of the Pope, they returned to Poland. 

During the same period, Polish Bishop SZEMBEK and some bishops sent in Rome several tendentious information concerning Mariavites with for objective to harm the movement and to arrive at his total liquidation. Mariavites believing in the guarantees given by the Pope, awaited the decision of the Vatican quietly. A little later in 1904, from Rome a decree arrived ordering the dissolution of the Congregation and the transfer of the priests in their dioceses of origin.
Bishop SZEMBEK was the executor of this decision. In January, May and July 1905 and in February 1906,other delegations of Mariavites went to Rome to present their defense and the recognition of their congregation.
They received the guarantees of a positive solution there. But all that was in vain: On August 5, 1906, Pie X promulgated the Encyclical "Tribes circiter" in which he confirmed the decree of 1904. 

The Encyclical required of all the Mariavites Priests to be transfered in their dioceses of origin under penalty of excommunication and prohibited any communication with the Marie-Francoise Mother. 
On December 5, 1906, the enquiry gave twenty days to Mariavites "to correct itself" under penalty of excommunication. The effect was completely contrary: Mariavites were consolidated in the Faith and preferred to especially remain themselves in front of the duplicity of Rome in this problem. It should be said that in 1906 the Roman catholic Church in Poland found all its freedom and one attended a resumption in authoritative hand by the Episcopate, of all the congregations born in clandestinity. Mariavites, because of their desire of reform of the Church and the clergy, were in fact victims of the authoritarism of the Polish bishops. 

At that time there, persecution against Mariavites reached its apogee. All the churches built by them were taken again to them.

Ambushes were organized against the priests and the faithful ones. Several pogroms, carried out by a capuchin, the FELIX Father caused tens of killed and hundreds of wounded among Mariavites. 

The Mariavites workmen were private of their work, the farmers were driven out their grounds. A "war of religion" was carried out against Mariavites in dimensions unknown in Poland.

On December 24, 1906, the first Polish Mass was celebrated in Plock, in the Chapel of the Sisters.

Straight away new churches were built, in 2 months more than 16 parishes. In 1909, construction of 38 churches, 34 chapels and 16 houses "popular" where schools were installed, rooms of secondary courses and training, run for illiterates, guards of children, etc.

On October 10, 1907, a General Chapter confirmed the Father Jean Marie Michel KOWALSKI as General Minister and elected Bishop of the Church in formation.

On October 5, 1909 this one accepted the episcopal dedication of the hands of Mgr Gerard GUL, archbishop of Utrecht and the Bishops Old Catholics of Holland and Germany.

The following year, on September 4, 1910, in Lowicz, in Poland, took place the dedication of two other priests mariavites: Romain Maria Jacques PROCHNIEWSKI and Leon Maria Andre GOLEBIOWSKI. The Bishop consecrator was Mgr Jean Maria Michel KOWALSKI and the Bishops assistants, Mgr Gerard GUL, Archevêque of Utrecht and Mgr Jacques VAN THIEL, Évêque of Haarlem (Holland). Little after the Church took the name of the Old-Catholic Mariavite Church. The development of the mariavitism continued. The number of faithful increased considerably. Many churches and chapels were built. In addition, one also attended a significant development of the social, cultural, educational institutions and school directed by the priests and the sisters mariavites.

Construction was finished in 1914, on the eve of the First World War.

The Sanctuary of the Mercy with the wings of the convent are built in the field of the letter E, Eucharistie. The building is neogothic, of English Gothic style; The old house of the Mariavite Sisters (the small manor bought by the Mother of Marie-Francoise Mother) is located at the bedside of the sanctuary, behind the chorus. In these buildings exist always the chapel of the Sisters and the room of the Marie-Francoise Mother.

The sanctuary is of basilical type composed of 3 naves on a rectangular level with a very high central nave. In the chorus, there is the high altar built in the shape of confession, each side of the Gothic stalls and a Gothic balustrade of communion also.

An important platform located at the top of the two sides makes it possible to accomodate many faithful.
At the bottom, the platform for the organ and the choral group. Interior decoration is very discrete. 

The side aisles are illuminated by ogival windows. The benches, the doors and the floor are made of wood of oak. The interior is of white color, ivory and gold. 

At outside, the pediment of the sanctuary ends in three Gothic towers and the cupola by a gilded monstrance

After the death of Marie-Francoise Mother, the capacity in the Church was between the hands of only one person and without limitation : Mgr Jean Marie Michel KOWALSKI.

Its activity was marked by a théologico-dogmatic modernism. He introduced :

the possibility for a priest of being married (1922-1924),

the communion under the two species (1922),

the priesthood of the women (introduced in 1929, removed in January 1935),

the priesthood of the people of God (1930),

the communion of the little children (1930),

the removal of the ecclesiastical titles (1930),

the suppression of the prerogatives of the clergy (1930),

the simplification of the ceremonies and the rules of Lent (1931-1933),

the reduction of the eucharistic young person.

The Church counted in 1935, in addition to the 3 bishops, 110 priests, 484 nuns and 45.000 faithful.

In Plock, the Nazis occupied the convent, expelling approximately 400 people and stopping more than 300 mariavites (the quasi totality of the priests, many nuns and faithful were arrested and interned by the Nazis). The Bishop-Primacy, Klemens Maria Filip FELDMAN was transferred by force in Germany for obligatory work.

The gestapo destroyed a rich collection of books of the library of the convent of Plock, "confiscated" the chalices, the most invaluable ciboria and transported them to Germany. All the machines and apparatuses of printing works "were also confiscated". The Church thus lost all its printing works and workshops of binding for missels, breviaries, schoolbooks, etc.

After 1945, with the "new conditions" (Communism), the life of the Church was standardized with the little number of survivors. The decree of September 5, 1945 controls the legal state of the Church and its legal existence, decree confirmed in 1967, then in 1989 and 1991, after liberalization.

In 1945, Mgr Roman Maria Jakub PROCHNIEWSKI was elected Bishop-Primacy and from 1953 to 1972  the Bishops followed one another :

Waclaw Maria Barthomiej PRZYSIECKI (1953 - 1957),

Jan Maria Michel SITEK (1957 - 1965),

Waclaw Maria Innocenty GOLEBIOWSKI (1965 - 1972).

the Old-Catholic mariavite Bischops Mgr Tymoteusz KOWALSKI, Bishop-Primacy, 

Mgr Roman NOWAK, 

Mgr Wlodzmierz JAWORSKI, 

Mgr André le Bec 

Mgr Marinus KOK, Archevêque highly skilled of Utrecht (Holland), 

Mgr Antony RYSZ, (Polish Catholic National Church, State-Plain), 

Mgr Thaddeus MAJEWSKI, Mgr Victor WYSOCZANSKI (Polish Catholic Church, Poland), 

Mgr Nicolas HUMMEL (Church Old-Catholic of Austria), 

 On a beaucoup écrit au sujet des Mariavites. D’abord on les ridiculisait, on ironisait à leur sujet, on se moquait d’eux. Il suffit de rappeler les titres des publications des années 1906-1909 : «  Là où le diable ne peut rien faire il y enverra une bonne femme », « La vérité sur les Kozlowites ou Mancherons afin d’avertir ceux qui n’ont encore perdu ni la raison ni la foi », «  Malheureux possédés ». Pendant les vingt années entre les deux guerres la partie catholique romaine écrivait au sujet des Mariavites plus calmement quoique de façon toujours polémique, tandis que la partie mariavite manifestait toujours autant de vénération et d’admiration pour « Mateczka ». Durant ces dernières années, ont vu le jour quelques études plus sérieuses dans lesquelles on a clairement abandonné la polémique en faveur d’un objectivisme apaisant (père Daniel Olszewski, père Edward Warchol, frère M.Pawel Rudnicki…).

    L’ouvrage du Père Dr Wojciech Rozyk, ancien élève de l’Institut Œcuménique de l’Université Catholique de Lublin, surpasse tout ce qu’on a écrit sur le Mariavitisme jusqu’à présent. L’auteur est le premier à soulever la question fondamentale sur son orthodoxie en cherchant la réponse dans la principale source que ses prédécesseurs n’ont jamais mise à profit , à savoir le « manuscrit du vatican », présenté au pape Pie X le 13 août 1903. Il n’existe pas une présentation plus officielle et authentique de leur position.

    Est-ce que la théologie contenue dans le « manuscrit du vatican » justifie l’exclusion des Mariavites de la Communion de l’Eglise Catholique Romaine ? Les recherches de la réponse à cette question réalisées par le Père Wojciech Rozyk se métamorphosent en une belle aventure intellectuelle en y entraînant irréfutablement les lecteurs. Le dialogue officiel tenu en Pologne entre l’Eglise Catholique Romaine et L’Eglise Vieille Catholique Mariavite acquiert un point de référence fort.

    Joint dans les annexes, le texte du « document du vatican » - aussi bien l’original en latin que sa première traduction en polonais - assure à cet ouvrage un succès auprès des larges cercles d’historiens. Désormais les études sérieuses sur le Mariavitisme doivent consulter Rozyk.

    Le 31 décembre 2006  clôture le centenaire de l’Eglise Mariavite. Dans les lumières du Jubilé la publication du Père Rozyk revêt un éclat supplémentaire.