Wyniki wyszukiwania - Biblioteka Nauki

1

Reformacja to nie retusz, ale nowa forma społeczna

100%

Uglorz M. J.

Konteksty - Polska Sztuka Ludowa

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2018

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tom 72

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nr 3(322)

31-35

PL

Reformacja nie była ani wielkim, ani małym złem. Nie była też naprawianiem starego porządku, ale zwieńczeniem wielowiekowego procesu religijno-społecznego, który stworzył zupełnie nową formę społeczną. Naprawia się coś, co jest zepsute, ale może jeszcze czemuś służyć. Po naprawie ta rzeczywistość dalej służy w starej formie. Reformacja jest innym działaniem. Naprawczym tylko pośrednio, a w pierwszym rzędzie nadającym społeczeństwu nową formę. Reformacja jest potrzebna wówczas, gdy starego porządku nie da się już naprawiać, ponieważ rozwijał się w ślepy zaułek. Naprawa bazuje na starej formie, Reformacja jest słowem-wydarzeniem, które interpretuje świat na nowo i tworzy nowy porządek i ład. Reformacja była, jest i będzie ważnym elementem procesu religijno-społecznego, zainicjowanego powołaniem Abrama, późniejszego patriarchy Abrahama, który duchowo oraz ideowo wypełnił Jezus z Galilei. Temu dziejowemu procesowi zawdzięczamy autonomię człowieka, emancypację, równouprawnienie i sekularyzację, rozumianą jako odwrót od sacrum przestrzeni i czasu do świętości codziennego bycia człowiekiem i międzyludzkich relacji. Dlatego Reformacja nie jest projektem zakończonym. Musi trwać, choć zapewne będzie przybierać nowe kształty i otrzymywać nowe nazwy. Jednym z najbardziej charakterystycznych owoców Reformacji jest szkolnictwo i szeroko rozumiane działania oświatowe. Ewangelickie Kościoły nadają im najwyższą rangę, aby człowieka czynić wolnym od uprzedzeń i zdolnym do brania odpowiedzialności za siebie i bliźniego. Ewangelikom zależy na społeczeństwie obywatelskim i twórczym, które nie oczekuje, ale tworzy; nie reaguje, ale działa; zależy na człowieku, który potrafi samodzielnie podejmować decyzje nie tylko w sferze gospodarczej i politycznej, ale także etycznej; którym nie trzeba kierować i który nie chowa się za parawanem kościelnego autorytetu ani nie ubiera gorsetu prawa.

EN

The Reformation was not a great or small evil. It also did not consist of setting the old order right but was the crowing of a centuries-long religious-social process, which created an entirely new social form. We repair something that is broken but which may still serve some sort of purpose. After being mended that particular reality continues to serve in its old form. A reformation is an entirely different activity. It repairs only indirectly and, first and foremost, grants society a new form. A reformation is needed in those cases when the old order can no longer be mended because it has developed into a cul de sac. Repair is based on the old form. The Reformation is a word-event that interprets the world anew and creates a new order. The Reformation was, is, and shall be a significant element of a religious-social process initiated by the Call of Abram, later the patriarch Abraham, whose spirit and idea were fulfilled by Jesus of Galilee. It is to this historical process that we owe man’s autonomy, emancipation, equal rights, and secularisation, conceived as a reversal from the sacrum of time and space towards the sacral nature of daily existence as man and interpersonal relations. This is the reason why the Reformation is not a completed process. It must go on although it will probably assume new shapes and be granted new names. Among the most characteristic outcomes of the Reformation is schooling and widely comprehended education. Evangelical Churches grant them supreme rank in order to render man free from prejudice and capable of being responsible for himself and his neighbour. Protestants are concerned with attaining a civic and creative society that does not expect but creates; does not react but acts; and is concerned with man being capable of making decisions independently not only within the sphere of the economy and politics but also of ethics, a man who does not have to be steered and does not hide behind the screen of Church authority or puts on the corset of the law.

2

Polski kontekst światowych obchodów 500-lecia Reformacji w roku 2017

100%

Hintz M.

Konteksty - Polska Sztuka Ludowa

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2018

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tom 72

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nr 3(322)

4-11

EN

The article presents the celebration of the 500th Jubilee of the Reformation in the Polish context. The attempt is the 500th anniversary of the Luther`s 95 Thesis published on 31st of October 1517. There are 3 protestant churches in Poland, which are direct successor of the Reform of the Church led by Luther, Melanchthon, Bugenhagen, Zwingli and Calvin in 16th century.

3

Architektura sakralna wyznawców Ewangelii na tle rozwoju Reformacji w wieku XVII i XVIII

80%

Sypczuk P. , Lasek P. , Baranowski A. J.

Konteksty - Polska Sztuka Ludowa

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2018

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tom 72

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nr 3(322)

12-21

PL

W związku z obchodami 500-lecia Reformacji 5 grudnia 2017 r. w Instytucie Sztuki Polskiej Akademii Nauk odbyło się otwarcie wystawy fotograficznej Kościoły Reformacji w obiektywie Piotra Drewniaka. Autor zdjęć jest pracownikiem Instytutu Sztuki PAN, zajmuje się także fotografią artystyczną i dokumentacyjną. Na wystawie pokazano wybrane obiekty architektury i sztuki, związane narodzinami i rozwojem Reformacji w Saksonii, na Śląsku, Prusach, Wielkopolsce i Wielkim Księstwie Litewskim. Wystawie towarzyszyło seminarium naukowe z okazji 500-lecia Reformacji. Obrady poświęcono kwestiom architektury sakralnej wyznań reformowanych, jej przemianom oraz wzajemnym związkom i oddziaływaniom. Spośród dawnych prowincji Rzeczypospolitej wyraźniejsze i dłużej trwające oblicze protestanckie miała Wielkopolska. Wśród gmin innowierczych najwcześniej pojawili się Bracia Czescy, w końcu XVI wieku powstała ich monumentalna świątynia w Krotoszynie. Drugim nurtem reformacyjnym był luteranizm, który docieral do Wielkopolski głównie z Saksonii i Prus Królewskich. Protestantyzm miał odmienny od katolicyzmu stosunek do budowli koscielnej. O architektonicznej formie decydowała nie symbolika budowli, tylko składniki służby Bożej, głównie kazanie. Największą uwagę zwracano na jednolitość przestrzeni wnętrza, dobrą akustykę, oraz widoczność ze wszystkich miejsc w świątyni, żeby wierni mieli jednoczesnie dobry kontakt z ołtarzem, amboną i chórem muzycznym. Pierwszą świątynię protestancką na zamku książęcym Hertenfels w Torgau, otworzył już 5 października 1544 roku Marcin Luter. Propagandowy wydźwięk światyni z Torgau sprawił, że stała się prototypem dla następnych kaplic zamkowych w Rzeszy. Nowatorskie projekty na tych terenach pojawiły się, gdy rozpoczęły się teoretyczne rozważania nad architekturą protestancką (np. świątynia w Walterhausen, autorstwa Wolfa Christopha Zorna von Plobsheim z Gothy, czy realizacje projektowane przez Georga Bähra i jego ucznia Johanna Georga Schmidta w środowisku Drezna). Zetkniecie się reformacji z kontrreformacją nie spowodowało kryzysu sztuki. Po obu stronach do prac artystycznych zatrudniano najwybitniejszych twórców, którzy tworzyli dzieła o cechach wspólnych, a ich bogactwo formalne wciąż kryje w sobie różnorodne problemy klasyfikacyjne.

EN

A photographic exhibition: “Churches of the Reformation in the Lens of Piotr Drewniak” was opened on 5 December 2017 at the Institute of Art of the Polish Academy of Sciences to mark the 500th anniversary of the Reformation. The author of the photographs works at the institute of Art and in addition specializes in artistic and documentary photography. The exhibition featured selected objects of architecture and artworks associated with the emergence and progress of the Reformation in Saxony, Silesia, Prussia, Greater Poland, and the Grand Duchy of Lithuania. The exposition was accompanied by a scientific seminar about 500 years of the Reformation. The debates focused on the sacral architecture of reformed creeds - its transformations as well as mutual relations and impact. Among the former provinces of the Commonwealth the most conspicuous and longest-lasting Protestant character was maintained in Greater Poland. The earliest among the dissident communes were the Bohemian Brethren, whose monumental church was erected at the end of the sixteenth century in Krotoszyn. The second Protestant current was Lutheranism, which reached Greater Poland mainly from Saxony and Royal Prussia. The Protestant attitude towards church architecture differed from that of Catholicism. The architectural form was determined not by the symbolism of the building but by the components of serving God, predominantly the sermon. Greatest attention was paid to the uniformity of the interior, good acoustics, and visibility from all parts of the church so that members of the congregation could enjoy simultaneous contact with the altar, the pulpit, and the music choir. Martin Luther opened the first Protestant church at the Hertenfels ducal castle in Torgau already on 5 October 1544. The propaganda resonance of the Torgau church became the reason why it turned into a proptype of successive castle chapels in the Reich. Pioneering projects appeared the moment theoretical reflections started dealing with Protestant architecture (e.g. the church in Waltershausen, designed by Wolf Christoph Zorn von Plobsheim from Gotha or the realised projects of Georg Behr and his student Johann Georg Schmidt from the Dresden milieu). The confrontation of the Reformation and the Counter-Reformation did not produce a crisis in art. Both sides employed the most outstanding artists who executed works featuring common features and whose formal diversity still conceals assorted classification problems.

4

The Jan Laski Society of Lovers of the History of Polish Reformation in Vilnius (1918–1939) – Genesis, Legal Structure and Activity

80%

Dąbrowski P.

Odrodzenie i Reformacja w Polsce

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2017

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tom 61

PL

The Jan Laski Society of Lovers of The History of Polish Reformation in Vilnius, established in 1916, played a significant role in the propagation of history of the Reformation in Polish lands. It owed its achievements to the intensive efforts of its members who organized numerous meetings and lectures and published books on the Evangelical-Reformed Church and the influence the Reformation had on national culture and language. Towards the end of its existence the Society doubled the number of its members, which clearly shows that it was growing in prestige and popularity.

5

Filip Melanchton – prekursor dialogu z Kościołem wschodnim

80%

Pracki R.

Gdański Rocznik Ewangelicki

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2011

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tom 5

218-239

DE

Philipp Melanchthon (1497-1560), mit seiner inklusiven Perspektive in evangelischer Ekklesiologie, war wie ein Theologe von heute. Zu den wichtigsten dogmatischen Themen des sechzehnten Jahrhunderts, die auch im modernen ökumenischen Dialog weitergeführt werden, soll man die Confessio augustana graeca – die von Melanchthon ins griechische Übersetzte Augsburgische Konfession – und die theologische Korrespondenz zwischen dem Patriarchen von Konstantinopel Jeremiah II und dem lutherischen Theologen der Universität Tübingen, erwähnen. Die beiden wurden als Protagonisten in der Geschichte des ökumenischen Dialogs betrachtet. Bei der Übersetzung der Augustana hat Philipp Melanchthon statt der apologetischen Themen, die Begriffe der Orthodoxie und der Wiedergeburt bewusst betont, um die theologische Sensibilität des Ostens zu beachten. Auch im liturgischen Kontext kommt die griechische Version der Mentalität der Griechen entgegen. Zu den wichtigsten Initiativen des deutschen Reformators gehörte die zweiseitige Annäherung der Reformation und der Orthodoxe Kirche, die im interkonfessionellen multilateralen Dialog des XX-sten Jahrhunderts wiedererneuert wurde.

6

Obraz luteranów w Rodzayu abo potomstwie […] piątego ewanyelisty i oyca (1561)

80%

Klimek-Grądzka J.

Poznańskie Studia Polonistyczne. Seria Językoznawcza

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2018

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tom 25

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nr 2

131-147

EN

This article is a language-stylistic analysis of an anonymous translation of the Latin polemical text entitled The Kind, or the Descendants of Martin Luther, the Fifth Evangelist and the Father, who Gave Life to Evangelists and their Christian Congregations, who Fight against the Church of God and against Each Other. The analysis has determined that the main organizing principle of the text is the use of parallelisms and oppositions of the kind “sons of Christianity” v. “sons of Satan”, true (faith) v. sectarian (denomination), unity v. diversity. The evaluative narrative and the way in which the particular fractions within the Lutheran church are depicted illustrate a case of a well-balanced polemical, whose main objective is to prove the inferiority of the Reformed denominations.

PL

This article is a language-stylistic analysis of an anonymous translation of the Latin polemical text entitled The Kind, or the Descendants of Martin Luther, the Fifth Evangelist and the Father, who Gave Life to Evangelists and their Christian Congregations, who Fight against the Church of God and against Each Other. The analysis has determined that the main organizing principle of the text is the use of parallelisms and oppositions of the kind “sons of Christianity” v. “sons of Satan”, true (faith) v. sectarian (denomination), unity v. diversity. The evaluative narrative and the way in which the particular fractions within the Lutheran church are depicted illustrate a case of a well-balanced polemical, whose main objective is to prove the inferiority of the Reformed denominations.

7

Theologia Deutsch: brisante Ideen zwischen „deutscher Mystik“ und Reformation

80%

Žemla M.

Acta Comeniana (International review of Comenius studies and early modern intellectual history)

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2009

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tom 22-23

9-57

EN

This study aims to provide a detailed intellectual analysis of Theologia Deutsch, an anonymous work of ‘German mysticism’ dating to the turn of the 15th century which had a fundamental impacted on the development of theological and philosophical thought in the German lands during the 16th century. The author lays particular emphasis on the work’s neo-Platonic roots, outlines its most important philosophical underpinnings, situates the work in its contemporary intellectual context and fi nally establishes links to certain strands of 16th- and 17th-century thought evident particularly in the works of Valentin Weigel (1533–1588), Sebastian Franck (1499–1542) and Jacob Böhme (1575–1624). The intention the author of Theologia Deutsch had of coming to terms with the teachings of ‘free spirits’, which he understood as representing a sort of non-religious intellectualism, is considered to be decisive for the overall conception of the work and for the formulation of its component answers. Theologia Deutsch attempts to define this intellectual trend more precisely, as against the views and dealings of true ‘Friends of God’. This is especially important because the neo-Platonic bases of Theologia Deutsch come quite close at times to the ideas of the ‘free spirits’. The study pays particular attention to emphasising the role of affectivity in Theologia Deutsch and its thorough consideration of the relationship between intellect (knowledge) and will (love). Here Theologia Deutsch tries to establish a connection between Thomistic and voluntaristic motifs and, at the same time, draw from the views of Tauler and Eckhart. The study then devotes itself to significant considerations of the concepts of freedom and order: the measure of their proper proportions in Theologia Deutsch became the ‘life of Christ’ (Christus-Leben) as an insuperable model which was at the very least potentially imitable, though it most probably remained somehow singular in actuality; its fulfilment was the ‘Godly or Godlike man’. In answer to the question as to why the term ‘Godlike man’ (or Godly man) does not entail the overcoming and relinquishment of the virtues, the commandments and all order in the name of freedom, we find in Theologia Deutsch a far-ranging metaphysical reflection on the relationship between an inert ‘Godliness’ and a voluntaristically understood ‘God’. A condition for the actualisation of the ‘eternal will’, which is in God in potentia, is His creation, man. The ‘Godly or Godlike man’ is the medium through which the self-cognition of God is achieved. From man’s perspective, however, this cognition is an act which is not purely theoretical, but rather theoretical-practical, for it is based on the conformity of the will of the created being with the will of God. At the same time, it is – in a certain sense – only by means of this cognition that God is constituted as God as opposed to Godliness. The closing section of the article briefly outlines the reception of the new God-man relationship discussed in Theologia Deutsch among certain thinkers of the Reformed period.

8

Reformacja w ‘Odrodzonej Rzeczpospolitej’. Polskie ewangelickie środowiska opiniotwórcze w okresie międzywojennym wobec dziedzictwa Reformacji

80%

Stegner T.

Gdański Rocznik Ewangelicki

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2017

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tom 11

26-40

EN

The Polish Evangelical opinion-forming circles within the interwar pe-riod presented their opinions in the Evangelical press, among others, “Głos Ewangelicki” (Evangelical Voice) and “Zwiastun Ewangelicki” (Evangelical Herald).For the Polish people then Reformation time was the period of building up foundations for the Polish Protestantism.Efforts were focused on strengthening their sense of both Polish as well as Protestant identity and witnessing the Polish roots of the Polish Protestantism.Much space was dedicated to the person of Martin Luther, importance of Reformation for the development of the Polish culture and national language. The fall of the reformation movement and its various trends were considered.Approach to the achievements of Reformation both in European and Polish dimensions was pretty uncritical – as it was the God’s work and gave people, including Poles “true” faith.

9

Od ewangelika do protestanta. Dzieje leksemów w polszczyźnie

80%

Michalska-Górecka P.

Białostockie Archiwum Językowe

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2016

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tom 16

EN

Lexemes Evangelic and Protestant appeared in the Polish language in the middle of the 16th century. The name Evangelic was first used by Stanislaw Orzechowski in the work Rozmowa około egzekucyjej of 1563. The name Protestant was created in connection with the protest of Martin Luther’s followers at the Diet of Speyer and its only 16th century attestation comes from Marcin Kromer’s work Mnicha z dworzaninem rozmowa trzecia of 1553. This lexeme also functioned in the meaning not related to religious issues but resulting from the Latin basis. A general name applied in the 16th c. in relation to the Reformation’s followers was the lexeme Evangelic used, among others, by Bielski, Wujek or Skarga. At that time, apart from Evangelic, names reflecting internal diversity of the movement were in use such as, among others, luteran, luteryjan, luter, kalwinista, kalwinita, kalwin or auszpurczanin as well as general names such as konfessyjonista. In subsequent centuries the lexeme Protestant popularized in the first non-religious meaning as a synonym of an opponent. Dictionary resource material from the 17th and 18th centuries concerning the above mentioned lexemes does not allow to claim whether they became synonyms already in the Middle Polish period. The process of semantic identification of the lexemes finished in the Modern Polish period, which is confirmed by both the Polish language dictionaries and the most recent Polish language included in the National Corpus of Polish. It appears that such identification is a result of expiration of the first sub-meaning of the lexeme Protestant as well as an effect of the manner of defining this lexeme involving separation of a religious meaning from specified historical events. When the lexemes appeared in the 16th century, the lexeme Evangelic prevailed whereas currently the lexeme Protestant is more popular.

10

The Luther Effect: What was the aim of the Reformer and what was the result?

80%

Abromeit H. J.

Gdański Rocznik Ewangelicki

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2017

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tom 11

107-114

EN

The article presents the main ideas of the Lutheran Reformation. The Author asks about the “Luther Effect” – the sustained influence of the protestant theology on the European culture and civilisation. The text tries to describe a problem of Luther's way and Luther's will.The reason of Luther`s writing of 95 Thesis in 1517 was that indulgence preachers had appeared in the vicinity of Wittenberg. After many events and coincidences the Reformation becomes a religious and political movement. The analysis describes following subjects: Luther's family life, the understanding of the Reformation Church, the role of the Reformation Cities and political significance of the Reformation Dukes. There is a conclusion at the end of the article that Luther changed the world and that`s why in 2017, the Protestant church is celebrating the 500th anniversary of Luther’s 95 theses.

11

Konsystorz księstwa cieszyńskiego czasów Reformacji w świetle listu dobrego urodzenia Jana Pragenusa z 1622 roku

80%

Gojniczek W.

Gdański Rocznik Ewangelicki

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2016

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tom 10

32-42

EN

The theme of this article is the analysis and edition of a Letter of Good Birth (legitimization certificate) issued by Dean Tymoteusz Łowczany and Lutheran Consistory of the Duchy of Cieszyn. The Certificate confirms that Jan Pragenus was legitimate child, born in wedlock of Jerzy and Małgor-zataThe Letter of Good Birth of Jan Pragenus is undeniably very precious because of its selection of facts.This is the unique document, known today, drawn up by the Consistory that is, at the same time, evidence of a two-level organizational structure of the Lutheran Church in the Duchy of Cieszyn in times of the Reformation.Even when biographic details of Jan Pragenus have not brought new findings, the very novelty is a well preserved seal the matrix of which was made in the beginnings of the XVII century.

12

Reforma i ekumenizm jako stan ducha w chrześcijaństwie

80%

Kempa J.

Konteksty - Polska Sztuka Ludowa

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2018

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tom 72

|

nr 3(322)

42-46

PL

Współczesny klimat katolicko-protestanckich relacji międzywyznaniowych wyróżnia się ekumeniczną wrażliwością i gotowością do reform. Skoro postawa ta nie wynika z chwilowej koniunktury, to można wskazać jej uzasadnienia sięgające głębi teologicznego rozumienia Kościoła. Na ten temat powstały już liczne i obszerne studia. W niniejszym tekście zostaje postawione pytanie o ujawnienie się ekumenicznej natury chrześcijaństwa w kontekście wystąpienia Lutra i jego historii oddziaływania. Obrana zostaje jedna wąska ścieżka poszukiwań, związana z docenianym we współczesnej teologii pojęciem komunikacji. Początki Reformacji widzieć można bowiem jako historię dramatycznego zerwania komunikacji, zaś ruch ekumeniczny jako jej odbudowanie i rozwój.

EN

The contemporary climate of Catholic-Protestant relations is distinguished by ecumenical sensitivity and a readiness for reforms. Since that attitude is not the outcome of passing circumstances it is possible to indicate its justifications reaching deeply into the theological comprehension of the Church. This has been the topic of numerous and extensive studies. The presented text poses a question concerning the disclosure of the ecumenical nature of Christianity within the context of the declarations made by Luther and the history of their impact. The chosen single narrow path of activity is connected with the concept of communication, appreciated in contemporary theology. The beginnings of the Reformation can be perceived as a history of a dramatic severance of communication, and the ecumenical movement - as its reconstruction and development.

13

Jak reformuje się młotem?

80%

Koziołek R.

Konteksty - Polska Sztuka Ludowa

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2018

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tom 72

|

nr 3(322)

147-153

PL

Esej traktuje o emblematycznym narzędziu Reformacji, czyli o młotku, którym Marcin Luter miał przybić plakat z 95 tezami antyodpustowymi do drzwi kościoła zamkowego w Wittenberdze późną jesienią 1517 roku. A raczej o braku tego narzędzia, którego użycia nie potwierdził żaden z badających dzieje Reformacji historyków. Z tej nieobecności wyrasta właściwe pytanie tych rozważań: o to, jakie znaczenie ma dla współczesnego literaturoznawcy nowa hermeneutyka Biblii opracowana przez Lutra.

EN

This essay is about the emblematic tool of the Reformation, i.e. the hammer, which Martin Luther supposedly used in late autumn 1517 for nailing his 95 anti-indulgence theses onto the door of the Castle church in Wittenberg. Or rather about the absence of such a tool whose use is unconfirmed by every researcher dealing with the history of the Reformation. This absence gives rise to the actual question posed by such reflections: what is the significance of the new hermeneutics of the Bible, devised by Luther, for the present-day expert on literature?

14

Protestantyzm i jego teologia wobec wyzwań ponowoczesności XXI wieku

80%

Hintz M.

Konteksty - Polska Sztuka Ludowa

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2018

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tom 72

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nr 3(322)

22-28

EN

The article presents the relationship between the classical Protestant Theology and the Postmodern World. The attempt is the 500th anniversary of the Reformation in the year 2017. Protestant theology of the 16th century understood the human being as a Gods creature who is in permanent conflict with Satan. The anthropological formula of the Martin Luthers theology was framed in the Latin phrase simul iustus et peccator. In the Postmodern World such a description does not fit into the language and pattern of the majority of people who live in the digital reality. The article refers the ideas of Zygmunt Bauman (Liquidity) and Richard Rorty (Contingency) as protagonists of the postmodern philosophy as well as some of the pattern of the recent protestant conceptions. The conclusion of the article is that the Protestant theology should leave the older form of a big narration and tries to lead a real dialogue with postmodern human being.

15

Zarys dziejów baliwatu brandenburskiego joannitów do końca XVI w. Wpływ reformacji na jego funkcjonowanie

80%

Wasilkiewicz K.

Studia Europaea Gnesnensia

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2018

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nr 18

407-439

EN

The article discusses selected fragments of history of the Bailiwick of Brandenburg, a jurisdiction of the Knights Hospitaller until the end of the 16th century, showing structural transformations it underwent over the centuries. Having outlined the social and political foundation of its functioning, the author presents the influence that the Reformation had on the bailiwick.

16

Aktualność reformacyjnego przesłania we współczesnej etyce ewangelickiej

80%

Hintz M.

Gdański Rocznik Ewangelicki

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2017

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tom 11

115-127

EN

The Ethical Issue of the Reformer Martin Luther is still an important impulse for the Protestant Churches today. The article shows that Ethics does not belong to the largest part of Luther’s writing. There some different models of interpretation of Luther`s Ethics especially in the understanding of the relationship of Christians to the politics. The article is an attempt to find relevance of Luther`s Moral Thinking to the postmodern World. His moral advice is still present in the theological and Church discussion. On the other hand, the moral teaching of Luther is completely irrelevant to philosophical discourse.

17

Die Darstellung der Reformation in Westpommern in Veröffentlichungen aus der Zeit des kommunistischen Polen

71%

Migdalski P.

Przegląd Zachodniopomorski

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2018

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nr 4

315-330

EN

After 1945 a bigger portion of West Pomerania became part of the Polish Recovered Territories; the legitimisation of the fact was looked for in the history of those lands. The article is an attempt to demonstrate how the Reformation in West Pomerania was depicted in the publications printed in the period of the Polish People’s Republic (1945–1989). The author concentrates on political questions – especially the ones concerning the effects of the Reformation – and on references to the Reformation in the fragments where the historical process is explained. The author analyses the image of the Reformation in the most important academic works, monographs of counties and towns, the literature written by Catholic ecclesiastical hierarchs, belles-lettres, pieces of reportage, tourist guides and collections of legends

PL

Większa część Pomorza Zachodniego po 1945 r. stanowiła część polskich ‘Ziem Odzyskanych’, których legitymizacji szukano w prawach historycznych. Celem artykułu jest ukazanie, w jaki sposób ukazywana była reformacja na Pomorzu Zachodnim w publikacjach wydanych w okresie Polski Ludowej (1945–1989). Autor skupił się tu na kwestiach politycznych, dotyczących zwłaszcza skutków reformacji oraz odniesień do niej w tłumaczeniu procesu dziejowego. Omówiono obraz reformacji w najważniejszych pracach naukowych, w monografiach powiatów i miast, piśmiennictwie autorstwa katolickich hierarchów kościelnych, literaturze pięknej i reportażach, przewodnikach turystycznych i zbiorach legend.

18

Die Reformation in Pommern in der deutschsprachigen Historiographie 1900-1990

71%

Hormuth D.

Przegląd Zachodniopomorski

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2018

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nr 4

299-314

EN

The political changes in the first half of the 20th century did not have a decisive influence on the research into the Reformation in Pomerania in the German historiography. On the other hand, in the second half there was a clearly viisible relationship between the political situation and history as an academic discipline. First of all, Historische Kommission für Pommern (Historical Commission for Pomerania), i.e. the leading historical society dealing with the history of Pomerania, was situated in West Germany, far away from the Pomeranian archives. Secondly, in the GDR (German Democratic Republic) there was a clear distinction between academic historiography and the historiography written outside the universities.

DE

Während die politischen Umwälzungen in der ersten Hälfte des 20. Jahrhunderts kaum nennenswerte Auswirkungen auf die inhaltliche Ausrichtung und Organisation der deutschsprachigen Forschung zur Reformation in Pommern hatten, übten die der zweiten Jahrhunderthälfte deutlich stärkeren Einfluss aus. Dies manifestierte sich nicht nur auf einer organisatorischen Ebene, auf der mit der Historischen Kommission für Pommern die maßgebliche wissenschaftliche Vereinigung nun abgeschnitten von der archivalischen Überlieferung in Westdeutschland beheimatet war, sondern auch in einer deutlichen Unterscheidung zwischen universitärer und außeruniversitärer Geschichtsschreibung in der DDR.

19

Johannes Bugenhagen und die Grafenfehde – Aspekte der Reformation im südwestlichen Ostseeraum

71%

Kruger J.

Przegląd Zachodniopomorski

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2018

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nr 4

181-199

EN

Johannes Bugenhagen from Pomerania was one of the most trusted co-workers of the Wittenberg reformers, Martin Luther and Philip Melanchthon. Because of his theological education and command of the language he was responsible for translating Luther’s texts into the Low German language. He participated in writing numerous church orders, he reformed the University of Copenhagen and he crowned the Danish Royal couple; it was the first Protestant coronation. The start of the Reformation around the Baltic Sea is connected with a military conflict known as the Count’s Feud or War (German: Grafenfehde, 1534-1536). All the rulers of the western part of the Baltic Sea were embroiled in that war. The victory of Danish King Christian III helped the Reformation be introduced in Denmark and the Duchies of Schleswig and Holstein. The conflict also influenced the introduction of the Reformation in Pomerania and Mecklenburg.

DE

Der aus Pommern stammende Johannes Bugenhagen zählte zu den engsten Vertrauten der Wittenberger Reformatoren Martin Luther und Philipp Melanchthon. Nicht zuletzt wegen seiner theologischen Bildung und seiner Sprachkenntnisse verantwortete er die Übersetzung der Luthertexte ins Niederdeutsche. Er war beteiligt an der Abfassung zahlreicher Kirchenordnungen, reformierte die Universität in Kopenhagen und krönte das dänische Königspaar – die erste protestantische Königskrönung überhaupt. Dass sich die Reformation im Ostseeraum durchsetzen konnte, hing allerdings mit einem militärischen Konflikt zusammen, der als „Grafenfehde“ (1546–1536) bezeichnet wird. In diesen Krieg waren alle Anrainer des westlichen Ostseeraums verwickelt. Der Sieg des dänischen Königs Christian III. verhalf zwar der Reformation in Dänemark und den Herzogtümern Schleswig und Holstein zum Durchbruch, doch der Konflikt hatte auch Auswirkungen auf die Durchsetzung der Reformation in Pommern und Mecklenburg.

20

Polnische Reformation in Masuren (Polnischer Nachlass der Reformation im Herzogtum Preußen und in der Provinz Ostpreußen)

71%

Małłek J.

Rocznik Teologiczny

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2018

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tom 03

259-280

DE

Der Artikel „Polnische Reformation in Masuren“ präsentiert in seinem ersten Teil den Ursprung Masurens und zeigt gleichzeitig die Bedeutung der polnischen Sprache für die Einführung der Reformation. Im zweiten Teil präsentiert er die Umstände der Einführung von Reformationsänderungen durch Albrecht Hohenzollern von dem Reformationsauft rag von 1525, über die „Landesordnung“ und die „Kirchenordnung“, bis zu den im 16. Jahrhundert wiederholten Kirchenvisitationen. Der dritte Teil konzentriert sich auf Pastoren, die im 16. Jahrhundert nach Masuren kamen – Vertreter der Reformation. Der letzte Teil präsentiert die polnischsprachigen Verlagsaktivitäten in Ostpreußen im 16. Jahrhundert.

PL

In its first section, the article “Polish Reformation in Masuria” presents the origin of the people of that region, at the same time showing the significance of the Polish language for the introduction of the Reformation. In the second section, it describes the circumstances of the introduction of reformative changes by Albrecht Hohenzollern from the Reformation mandate of 1525, through the “National Ordinance” and the “Church Ordinance”, to the parish visits repeated throughout the 16th century. Part three focuses on pastors - advocates of the Reformation who came to Masuria in the 16th century. Th e final part presents Polish-language publishing activities in East Prussia in the 16th century.