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2019
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tom 6
82-95
XX
The article investigates the peculiarities of the interpretation of faith as a quintessence in the conceptual world view of writers-polemists of the Early Baroque epoch. It is clarified that religious and literary controversy was caused by the adoption of the Union of Brest. In Ukrainian society, in fact, there was a schism between the supporters of different religious denominations into those who supported or rejected the Union. Therefore, the aim of the polemists was to establish the veracity of faith. The works of M. Smotrytskyj, Ch. Filalet, and H. Potij are created in accordance with the conceptual space of polemical literature of the Early Baroque epoch and represent diametrically opposed opinions on the interpretation of the Union. M. Smotrytskij and Ch. Filalet are against the Union and Catholicism, and as such express the idea of the necessity to protect the Greek Orthodox Church. Against this view, H. Potij demonstrates solidarity with the conception of the supporters of the Union, which contradicts the main ideas of M. Smotrytskij and Ch. Filalet. However, the concept of faith as the main condition of Christian life and the manifestation of spiritual values of personality acquires the highest axiological characteristic in the works of the polemists. Faith is the dominant philosophical and ideological category of the conceptual world view of the writers, a peculiar key to the implementation of the authors’ position in the controversy. The ideological sense of their works, which is embodied in religious concepts, represents the peculiarities of the outlook of the Early Baroque epoch. In the works of the polemists, the first priority is faith, which is God’s gift and creates existential dimensions of personality. Actually, faith is conceived as the basis of human life and the formation of a mentally conscious and value-oriented nation.
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tom 168
27-37
EN
The death of a sinner in Orthodox polemical literature of the era of the Union of Brest In the Orthodox polemics of the end of the 16th and the first half of the 17th century, sinners, dying of a “bad death”, are most often apostates from the faith (bishops who joined the Union of Brest), converts, and religious dissenters, especially persecutors of the Orthodox Сhurch, and those committing sacrilege and blasphemy. Descriptions of their miserable deaths are based on a traditional Old East Slavic schema, but they have a particular, less universal dimension. They generally act as cautionary examples, which are referred to when discussing current issues (the dispute over the legality of the Synod of Brest, the controversy over the acquisition of temples and properties, the debate over the calendrical reform, and the apologetics and defence of Orthodox sanctuaries, icons, and relics). In all cases, the death of a sinner (Uniate, Catholic or Protestant) becomes the final confirmation that the Orthodox author is right, as well as the evidence of the sanctity of his tradition, and the sign of condemnation of the religious dissenters.
RU
Смерть злодея в православной полемической литературе времен Брестской церковной унии В православной полемической литературе конца ХVI и первой половины XVII века в роли грешников, умирающих „злой смертью”, чаще всего выступают вероотступники (главным образом, епископы, признавшие Брестскую церковную унию 1596 года), люди, обращенные из православия, и инославные христиане, в первую очередь гонители Церкви, святотатцы и богохульники. Описания их жалкого конца опираются на традиционную древнерусскую модель, но в отличие от нее носят гораздо менее универсальный характер. Большей частью они играют роль назидательных примеров, к которым полемисты обращались в связи со злобой дня, такой как спор о каноничности брестского поместного собора, протесты против захвата православных храмов и имущества, разногласия насчет календарной реформы или же апология и защита православных святынь — церквей, икон и мощей. Во всех приведенных примерах смерть злодея (униата, католика или протестанта) является окончательным оправданием позиций благочестивого автора — доказательством богоугодности его собственной традиции и знаком осуждения любого инославия.
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2023
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tom 85
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nr 3
109-146
EN
The article discusses the large sections of a 17th-century iconostasis hitherto unknown to scholars and the conservation services, which have been discovered in the attic of the filial Orthodox church of St John the Theologian in Nowoberezowo (Hajnówka district). It is the earliest extant iconostasis in the Podlachia region and most probably one of the oldest in the lands of the former Commonwealth of Poland and Lithuania. Its discovery was made during inventorying procedures carried out by the Catalogue of the Monuments of Art in Poland. An analysis of the records of church visitations from the years 1727, 1759 and 1784 has made it possible to trace the transformations in the structure of the iconostasis in the course of the 18th century and to propose its conjectural reconstructions in the condition it had in the early 18th century and after 1771.
PL
Artykuł omawia odnalezione na strychu cerkwi filialnej św. Jana Teologa w Nowoberezowie (pow. hajnowski) nieznane nauce i służbom konserwatorskim duże fragmenty pochodzącego z ok. 2.–3. ćwierci XVII w. ikonostasu – najstarszego zachowanego na Podlasiu, zapewne jednego z najstarszych na ziemiach dawnej Rzeczypospolitej. Odkrycia dokonano podczas prac inwentaryzacyjnych prowadzonych przez zespół Katalogu Zabytków Sztuki w Polsce. Analiza treści aktów wizytacji świątyni z lat 1727, 1759 i 1784 pozwoliła na prześledzenie przekształceń obiektu w XVIII w. i opracowanie domniemanych rekonstrukcji stanu z początku XVIII w. i po 1771 r.
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nr 20
135-167
EN
Orthodox bishop of Przemysl and Sambor Michał Kopysteński (1591-1609) did not join the union of Brest in 1596. Therefore, the Przemyśl-Sambor Emparchy did not have Greek-Catholic bishop until 1609, when Atanazy Krupecki was nominated.The article presents the history of the first phase of the church union in Przemyśl-Sambor eparchy (1596-1609). This issue has been poorly explored in historiography. Many historians thought that before 1609, the Eparchy of Przemyśl-Sambor had no Greek-Catholic priests and Greek-Catholics. This view has been verified. Also the myth that the Greek-Catholic Church initially consisted only of bishops, and was deprived of ecclesiastical structures and followers was challenged. The Church Union of Brest was supposed to combine the two Churches - Catholic and Orthodox. As a result of non-acceptance of the Union by the two bishops and a large part of the Orthodox faithful, there were formed two parallel structures of the Eastern Church: Orthodox and Greek-Catholic. This complex legal and religious situation forced the Orthodox popes of the Przemyśl-Sambor Eparchy to face the choice between the Ortodox Church or acceptance of ecclesiastical union. The latter was equivalent with the conversion from the Orthodox to the Greek Catholic denomination. Following the adoption of the Union of Brest state authorities outlawed the Orthodox Church, and recognized as the only legitimate one the Greek-Catholic Church. Pope recognizing the authority of the Metropolitan of Kiev, which was of Greek-Catholic denomination, had to object to his hitherto Orthodox bishop. Moreover, the bishops and priests who did not accept the union of church, were excommunicated by metropolitan of Kiev. An important role in determining denomination of a particular parish had landowners of lands where churches were located. The landowner (the king, the nobles and the clergy) was called. "Ktitor", and had the right to choose a pope. After 1596, decisions on filling the church by the Orthodox and Greek-Catholic priests were taken in accordance with the principle of cuius regio, eius religio. Union developed gradually throughout the Przemyśl-Sambor Eparchy thanks to the support of ktitors. This graduall evolutionary development of the union was followed by natural generational changes that took place in the individual parishes. No information was found on Orthodox priests forcibly removed and replaced by the Greek-Catholics. From 1598 to 1609 Greek-Catholic popes are confirmed in seven decanates of the eparchy, mostly in the towns and villages belonging to the king and Stanisław Stadnicki from Żmigród. Identified were 22 known by name Greek-Catholic priests, plus four popes who were probably of Greek-Catholic denomination. Recognized popes accounted for only about 2% of all priests (both Greek-Catholics and Orthodox) from the eparchy. However, for all Greek-Catholic churches operating at that time this is a significant percentage of the Greek-Catholics parishes. These figures have not been known in historiography yet. During this period, the vast majority of churches and clergy of the Przemyśl-Sambor Eparchy remained Orthodox. Nevertheless, only 19 known by the name Orthodox priests and eight who were probably Orthodox were identified as a result of a query. The number of identified Greek-Catholic and Orthodox priests are comparable, although on the Orhodox should be much more information in the sources. There was also found information about 12 known by name popes who lived by 1596 but there was no hints about their attitude to the union and 18 popes from the period after 1596, whose denomination can not be determined. Orthodox churches served by popes known by name were of a minor percentage of the total number of operating the Orthodox and Greek-Catholic churches. So far, historians have failed to determine the number of churches that existed in that period in the Przemyśl-Sambor eparchy and all data are based on estimations. Therefore, creation of an inventory of the Orthodox and Greek-Catholic churches is an important research proposal. Another objective should be to determine the number of priests serving in those churches. The article shows religious specificity of Przemyśl-Sambor Eparchy over 13 years (1596-1609). Most of the processes had not been completed in that period, so they should be considered in the long term. The final adoption of the church union between 1691 and 1693 ended disputes among Orthodox and Greek-Catholics in the Eparchy of Przemyśl-Sambor.
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tom T. 68, nr 4
65--87
EN
The article aims to review academic literature devoted to the Union of Brest and its followers, written between 1915 and 2022 by students and scholars associated with Warsaw. It includes major publications by alumni of universities and other higher education institutions in the capital of Poland, but also minor sketches (mostly unpublished) authored by Warsaw-based Greek Catholics. It explores the resurgence of scholarly interest in the Uniate question in the interwar period, its stagnation during the Polish People’s Republic, and its rekindling in the Third Polish Republic. It dwells on the realization that the authors’ viewpoint and the science policy of their employers - be it the Catholic Church, the Orthodox Church or the Communist Party - was the determining factor in the works’ ideological skew. Another trend observed in the late 20th c. was that the religious affiliation of researchers and writers had lost its former significance mainly due to increasing privatization of religion.
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nr 1
87-99
EN
Andrzej Bobola lived and served at the turn of the 16th and 17th centuries. He was born in 1591 in Strachocin, near Sanok. And although his family was connected with the Sanok area, he spent most of his life in the north-eastern part of the I Republic of Poland, in the cities and towns of Braniewo, Vilnius, Pułtusk, Nieśwież, Bobruisk, Połock, Warsaw, Łomża, Pinsk and Janów Poleski. When the seventeenth-century struggles of our homeland with the external (Turkey, Sweden and Moscow) and the internal enemies (Cossacks) brought a time of trial for the Catholic Church and its priests, especially for the Jesuits, Andrzej Bobola showed great patriotism and dedication to the Church. Until the last moment, he behaved like an exceptional disciple of Christ. His strength of spirit prevailed in the following generations of Poles, of which he is the Patron. The article is an attempt to reconstruct the political-socio-religious situation of the 17th century.
PL
Święty Andrzej Bobola żył i posługiwał na przełomie XVI i XVII w. Kiedy XVII-wieczne zmagania się naszej ojczyzny z wrogami zewnętrznymi (Turcją, Szwecją i Moskwą) oraz wewnętrznymi (Kozakami) przyniosły czas próby dla Kościoła katolickiego i jego kapłanów, szczególnie dla jezuitów, Bobola wykazał się wielkim patriotyzmem i oddaniem Kościołowi. Do ostatniej chwili zachowywał się jak wyjątkowy uczeń Chrystusa. Jego siła ducha zwyciężyła w kolejnych pokoleniach Polaków, których jest patronem. Artykuł jest próbą rekonstrukcji sytuacji polityczno-społeczno-religijnej w XVII w.
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