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1

Misyjny szlak Apostoła Pomorza

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Wejman G.
Roczniki Historii Kosciola (Annals of Church History)
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2009
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vol. 1(56)
77-100
EN
On 24 September 1972 the Primate of Poland, Cardinal Stefan Wyszyński issued a decree, in which he established Otto of Bamberg the second patron of the Szczecin-Kamień Diocese. 15 years later, on 11 June 1987, in Szczecin, Pope John Paul II asked for deep worship of the Bamberg Bishop Otto whose relics rest in the basilica in that city. Despite the stormy political and religious history of those lands on the Oder and the Baltic Sea the cult of St Otto still remains, and today it is even becoming more intensive. The figure of the bishop-missionary is still interesting for historians. The present article shows the mission trail of the Apostle of Pomerania. He made two evangelizing expeditions to West Pomerania: the first one from May 1124 to March 1125, and the second one from 19 April to 20 December 1128. To be sure, a bit of luck, and first of all the extraordinary qualities of his character, like mild temper and ability to win people’s favor along with the faith that the cause is a good one, ensured a happy end for the mission - Otto’s greatest achievement. Altogether he established 14 churches in 12 places. During the first mission he christened over 22 thousand Pomeranians. The result of his indefatigable missionary work was the Pomeranian Bishopric in Wolin; it was established by Pope Innocent II on 14 October 1140.
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Rola zakonu cysterskiego na Pomorzu Zachodnim. Próba analizy

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Wejman G.
Studia Paradyskie
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2013
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issue 23
193-233
XX
Na Pomorzu Zachodnim u schyłku średniowiecza było 68 klasztorów, w tym: 48 męskich i 20 żeńskich, a na wschód od Odry 42 klasztory, w tym: 30 męskich i 12 żeńskich. W tej liczbie znalazło się, aż 22 klasztorów cysterskich, w tym: 9 męskich i 13 żeńskich, co stanowiło prawie 30% wszystkich wspólnot zakonnych i odpowiednio – 20% cystersi oraz ok. 60% cysterki; natomiast na wschód od Odry było 11 klasztorów cysterskich, w tym: 4 męskie (Kołbacz, Bierzwnik, Bukowo i Mironice) i 7 żeńskich (Szczecin, Marianowo, Koszalin, Wolin, Cedynia, Pełczyce, Recz), co stanowiło ok. 25% wszystkich wspólnot zakonnych na wschód od Odry i odpowiednio – ok. 15% cystersi oraz ok. 60% cysterki. Można powiedzieć, że cystersi w biskupstwie kamieńskim, a szczególnie na ziemi zachodniopomorskiej, stanowili swoistą „krainę cysterską” z całym bogactwem duchowości i posługi duszpasterskiej, agrarnej, naukowej, charytatywnej, a także społecznej.
EN
In the Western Pomerania in the late Middle Ages were 68 monasteries, including 48 male and 20 female, and east of the Oder 42 monasteries, including 30 male and 12 female. Of that number, there were up 22 Cistercian monasteries, including 9 male and 13 female, which accounted for almost 30% of all religious communities and respectively – 20% of the Cistercian monks and nuns around 60%, while east of the Oder were 11 Cistercian monasteries, including 4 men (Kołbacz, Bierzwnik, Bukowo and Mironice) and 7 female (Szczecin, Marianowo, Koszalin, Wolin Cedynia, Pełczyce, Recz), which accounted for approximately 25% of all religious communities east of the Oder and respectively – about 15% of the Cistercians, and about 60% of the nuns. We can say that the Cistercians in the Episcopate Kamien, especially on the ground of West Pomerania, were a kind of “land Cistercian” with a wealth of spirituality and pastoral ministry, agrarian, scientific, charitable, and social welfare.
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Modele chrystianizacji ludów basenu Morza Bałtyckiego – podobieństwa i różnice

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Wejman G.
Studia Paradyskie
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2014
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issue 24
247-260
PL
Misje to ewangelizacyjna działalność Kościoła wśród niechrześcijan (ad gentes), wynikająca z woli i polecenia Jezusa Chrystusa, wyrażona w nakazie misyjnym. Najpierw objęły one Europę. Chrystianizacja ludów Morza Bałtyckiego trwała ok. 600 lat. Rozpoczęła się na początku IX, a zakończyła się na początku XV w. Objęła ona plemiona germańskie – głównie Danię i Szwecję; plemiona i narody słowiańskie – Polskę, a głównie Pomorze oraz plemiona połabskie, a głównie Obodrzyców i Wieletów oraz narody bałtyckie – Prusów, Łotyszy, Estończyków, Finów oraz Litwinów i Żmudzinów. Misjonarze szli na te ziemie z orężem miecza, ale przede wszystkim Słowa Bożego; szli duchowni – zakonni i diecezjalni, kapłani oraz biskupi, a także ludzie świeccy: książęta oraz królowie. Wspólny cel, mimo różnych metod, niestety nieraz kontrowersyjnych, spowodował, że teren Morza Bałtyckiego, ostatni basen pogaństwa, szczęśliwie został przyjęty w orbitę wiary chrześcijańskiej. Chrystianizacja ludów Morza Bałtyckiego, miała różne oblicza; zarówno pełnej ewangelicznej gorliwości, jak i politycznego podboju. Oczekiwany sukces nastąpił, niemniej szkoda, że nieraz pozostawił po sobie ból i rozgoryczenie.
EN
This mission of the Church's evangelizing activity among non-Christians (ad gentes), resulting from the will and command of Jesus Christ, expressed in the warrant missionary. First, they covered Europe. Christianization the Baltic Sea peoples lasted approx. 600 years. Began in early 9th , and ended in the early 15th century. It covered the Germanic tribes - mainly Denmark and Sweden; Slavic tribes and nations - Poland, mainly Western and Polabian tribes, mainly Obodrites and Veleti and Baltic nations - Prussians, Latvians, Estonians, Finns and Lithuanians and Samogitians. The missionaries went to the land with the sword, but most of all with the Word of God; clergy , religious and diocesan priests and bishops, lay people, princes and kings – everyone took part in the mission. Common goal, despite the different methods, but sometimes controversial, meant that the area of the Baltic Sea, the last pool of paganism, happily, was adopted into the orbit of the Christian faith. Christianization the Baltic Sea peoples, have different faces; both full of evangelical zeal and political conquest. The expected success came, but a shame that sometimes left behind the pain and bitterness.
4

750-lecie powstania szczecińskiej kapituły kolegiackiej św. Piotra Apostoła (Mariackiej)

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Wejman G.
Roczniki Historii Kosciola (Annals of Church History)
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2013
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vol. 5(60)
19-48
EN
The Collegiate Chapter of St. Peter was founded on 18 April 1261 by Prince Barnim I and his wife Marianne, with the participation of Bishop Hermann von Gleichen (1251-1289). Two years later, on 8 July 1263, the same prince himself brought it to his newly-founded the Collegiate Church of St. Mary. The Chapter of St. Peter's/St. Mary's survived for 282 years. It was finally resolved in 1543 and its income was transferred to prince’s Pedagogium. The Chapter consisted of 12 canons, including six prelates. In the 13th century, the chapter’s income increased. To the income coming from two villages, 25 churches, a chapel, new sources were added. The chapter got privileged with an annual income of 30 Marks from the mint in Szczecin. Other new sources were as follows: land and rent of the 71 villages and two cities of Szczecin and Pyrzyce. Access to the Szczecin Basin in the vicinity of two villages: Stepnica and Świętowice and 37 churches (currently 10 of these localities is in Germany) as well a chapel were also sources of the chapter’s income in the sixteenth century. The chapter enjoyed a most beautiful church in Szczecin and the best school in the city. Provost of the chapter also participated in the territorial organization of the diocese, holding the office of Archdeacon. The chapter was also responsible for the growth of spiritual life in Szczecin, and influenced cultural development in the region, as borne out by a comprehensive book collection. At that time, Szczecin had a largest number of collegiate or monastic centres. 7 centres out of 70 in the Diocese of Kamień Pomorski were located in Szczecin. St. Mary’s collegiate was undoubtedly a leading centre among these.
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Sytuacja polityczno-społeczno-religijna XVII wieku w czasie życia i działalności św. Andrzeja Boboli

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Wejman G.
Studia Bobolanum
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2019
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vol. 30
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issue 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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Ksiądz Józef Anczarski - z Kresów Wschodnich na Pomorze

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Wejman G.
Colloquia Theologica Ottoniana
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2019
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issue 2
121-135
EN
Fr. Józef Anczarski was born on February 18, 1912 in Poczapy near Zloczew (ukr. Zolochiv). He survived World War I, the interwar period and World War II in the East. In 1946 he was evacuated to the Western Territories to Wrocław, and from there he went to Gorzów Wielkopolski, where he served in the episcopal curia, and then he was directed by priest bishop to Trzebiatów and Świnoujście. Being one of the 100 priests of the Archdiocese of Lviv who came to the western outskirts of Poland, he wrote a beautiful chapter for priestly life – despite constant harassment by the authorities of People’s Poland – as a director, editor, priest, worshiper of the Mother of God, and above all a friend of priests. He died on June 23 2002 at the age of 90 and he was buried in the Świnoujście cemetery at ul. Karsiborska.
PL
Ks. Józef Anczarski urodził się 18 lutego 1912 roku w Poczapach koło Złoczowa. Pierwszą wojnę światową, okres międzywojenny oraz drugą wojnę światową przeżył na Wschodzie. W 1946 roku został ewakuowany na Ziemie Zachodnie, do Wrocławia, a stamtąd udał się do Gorzowa Wlkp., gdzie posługiwał w kurii biskupiej. Następnie został skierowany przez biskupa do Trzebiatowa i Świnoujścia. Będąc jednym ze stu kapłanów archidiecezji lwowskiej, którzy przybyli na zachodnie rubieże Polski, zapisał piękną kratę kapłańskiego życia – mimo nieustannego szykanowania przez ówczesne władze Polski Ludowej – jako dyrektor, redaktor, proboszcz, czciciel Matki Bożej i przede wszystkim przyjaciel kapłanów. Zmarł 23 czerwca 2002 roku w wieku 90 lat. Został pochowany na świnoujskim cmentarzu przy ul. Karsiborskiej.
7

5 lat Wydziału Teologicznego Uniwersytetu Szczecińskiego. Zamierzenia i realizacja

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Wejman G.
Colloquia Theologica Ottoniana
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2009
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issue 1
19-34
EN
It was created on January 9, 2004 and developed very dynamically, both in terms of training staff – seven doctors obtained a D.Sc., the number of students – faculty has reached the desired number of 1,000 students and it is hoped that it will increase further; for new courses – from one to three – and this is a big success, and in the field of scientific publishing – the Resarch Committee for the Development of Science granted the first category and the Department received the PhD right – it is the result of hard work the majority of researchers.
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Biskupi kamieńscy w Golczewie

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Wejman G.
Colloquia Theologica Ottoniana
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2011
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issue 1
145-164
EN
Bishops of Kamień resided not only in Wolin, Kamien Pomorski, and Karlino, but also for a time in Golczewo. The first mention of the documents about “castrum Gülzow” comes from 1304 years and for purchase of the castle by Bishop Heinrich von Wachholtz. Bishops of Kamień living in it already in 1308 and stayed there probably by 1336 years. Because of not repaying the full amount knights Erhard and Wulfekin Schweling and Wedelsädt, the castle with all its assets are often changed its owners acting in the cause of the continuing emergence of debt, and the object of quarrels, feuds, liens and processes, even in the international arena and the universal church. So by 1363 years back administration of the aforementioned knights, then the jury of Kamień. In 1385, the bishop placed on lease Golczewo archdeacon from Uznam Helpte Philip and his brother Herman and his nephew Henry Wussow. In 1402 Golczewo be bought by Prince Boguslaw VIII and remains in the hands, and his son Bogusław IX by 1436. This year, the castle returns again into the possession of bishops of Kamien. In subsequent years (1451-1502) re-enters the knight's pledge of Eberstein family. Finally in 1502 the bishops of Kamień took it again by 1545 years, when the diocese as a result of secularization became the property of the prince, and in 1650 became the property of the electors of Brandenburg, although Duke Ernest Bogusław de Croy was using it formally until his death – for 1684. At that time, belonged to one of the largest, of significant military importance, not only episcopal castles, but also Western Pomerania.
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Kościelne dzieje miasta i gminy Węgorzyno

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Wejman G.
Colloquia Theologica Ottoniana
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2013
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issue 2
91-119
EN
The church going community Węgorzyno, covering an area of five parishes: Węgorzyno Mieszewo, Runowo, Runowo Pomeranian and Sielsko are associated with deanery Łobez. In terms of pastoral, but also the position (these parishes are in the southern part of the deanery) constitute a whole, which is the center of the city Węgorzyno. Over the past 68 years since the end of World War II 31 speakers of here pastors and administrators and 29 vicars of Węgorzyna could well develop religious life. They currently employ 7,571 faithful. Evidenced by the beautiful and well-maintained churches and chapels (there are 24), as well as attendance at Mass. from 25% Mieszewie Węgorzynie and by 30% in Runowo Pomorski and Runowo 35%, even up to 60% in Sielsku. This is much larger than the average in the Archdiocese of Szczecin-Kamien. Also, eleven of priestly vocations, including two religious and one for his brother and a religious nun demonstrate the vitality of the parish communities. The Cistercians presence in Winniki since 2005 provides not only spiritual enrichment, but also cultural one.
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Bazylika katedralna w Szczecinie

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Wejman G.
Colloquia Theologica Ottoniana
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2010
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issue 1
99-139
EN
The history of the church of st. James the Apostle is closely linked with the history of Western Pomerania. Although the temple suffered as a result of hurricane and military operations that left lasting signs, especially those with the greatest time of World War II and the political obstacles to the communist period – still exists. Unique character and richness raised it to the dignity: June 28th 1972 – the cathedral, and May 3rd1983 – the cathedral basilica. From March 25th 1992, populary called ‘cathedral’. The dignity of the temple, beauty of its yard, architecture and wealth of facilities made it become a center of religious state, as well as a place of pilgrimage groups and individuals not only from Poland. Installed in 2008, the tower and the new organ, and including the floor added ever greater charm, and above all, the unique architectural and wood-carver’s achievements. For sure it would be valuable to give the first church in the Archdiocese of uniform style interior equipment (altar, pulpit and stalls). Also finding many sources and archival materials, which are probably now in Berlin, Bamberg and Greifswald, would increase our knowledge of this particular monument of West Pomerania
11

Stolica biskupia w Kamieniu Pomorskim w XIII wieku

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Wejman G.
Colloquia Theologica Ottoniana
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2010
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issue 2
153-182
EN
The thirteenth century in the history of Christian Europe is the age of the full Middle Ages. It is a time of struggle and greatness. On the one hand Christian West fights for the free passage to Jerusalem and other sacred places in Palestine by crusades, and papacy keep fighting with the opportunistic emperor Frederick II. On the other hand it is a time of great popes: for example – Innocent III, Gregory IX, Innocent IV, and Boniface VIII; it is a time of significant The Fourth Council of the Lateran (year 1215) or very important for the Christian unity – The Second Council of Lyon (year 1274). What is more, it is a time of flourishing cities, universities and gothic art. It is also a time of appearance in the history of the Franciscans and Dominicans. Kamień Pomorski (Cammin in Pommern) as the capital city of the bishopric – which was subordinate to the Holy See, is part of this great work in Europe. Despite the difficulties associated with the invasion of Brandenburg (year 1263 and 1273), Kamień is developing well both in terms of economic and urban planning, civil and ecclesiastical. Bishops of Kamień gained prominence in the universal Church and the Principality of Pomerania. Well developed structures of church allowed to operate a viable ministry. Presence of the Dominican Order confirmed that and also strengthened the Polish and Slavic presence here prior to increasing the German element. In the ecclesiastical history of Kamień Pomorski, XII century is one of the most prosperous of centuries.
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Posługa sióstr zakonnych w placówkach społeczno-opiekuńczych w Kościele gorzowskim

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Wejman G.
Colloquia Theologica Ottoniana
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2011
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issue 2
63-80
EN
After World War II in the Church of Gorzow were fifty four sisters of the five congregations in the sixteen religious houses. During the twenty seven so-called provisional church came over 650 nuns of 33 congregations and in the beginning of the seventies of the twentieth century amounted to more than 700 sisters. They came from thirty eight congregations, and lived in 100 homes. Joy of the Church and the faithful was the increasing number of sisters, but the fact became painfully forced changes by the State Authorities, the qualifications of their ministry. Their charisma could fulfil the early fifties of the twentieth century , especially to work for 'Caritas', after the death of Joseph Stalin and the political changes of the late fifties and sixties increasingly abandoned by their charisma to work in parishes and catechesis. Nevertheless the sisters wrote a great card here. Served in both the secular and the religious social welfare institutions such as hospitals, shelters parish houses, special for children and elderly and kindergartens.
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Rev. dr. Edmund Nowicki – Apostolic Administrato r in Gorzów Wielkopolski

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Wejman G.
Studia Theologica Varsaviensia
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2019
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vol. 57
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issue 2
71-116
EN
Rev. PA Edmund Nowicki PhD, a priest of the Archdiocese of Gniezno i Poznań, was strongly associated with Gorzów Wielkopolski through his priestly ministry and with Gdańsk through his episcopal ministry. The work in the apostolic administration in Gorzów Wielkopolski was particularly difficult for him. The enormous area – 1/7 of Poland’s area, the lack of basic religious ministry tools and the difficulties arising from the then authorities posed extremely big problems in creating the pastoral life in the newly created church unit in these lands. More than five years of his work in Western Pomerania and the Lubusz region brought great achievements in the form of a very well-functioning church organization,only permanent church structures were lacking, but   nfortunately political factors did not lead to their implementation. This success is the fruit of his fortitude, solid theological and legal background and personal sensitivity. Rev. PA Dr Edmund Nowicki is a great Pole, priest and bishop.
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Działalność religijno-społeczna Kościoła gorzowskiego w latach 1966-1972

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Wejman G.
Studia Paradyskie
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2022
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issue 32
PL
Okres pomiędzy Milenium Chrztu Polski (1966) a bullą papieża Pawła VI Episcoporum Poloniae coetus (1972) obejmował rządy bp. Wilhelma Pluty i jego sufraganów: Jerzego Stroby i Ignacego Jeża. To w tym czasie widać szczególnie intensywne działania na rzecz normalizacji organizacji kościelnej na tych ziemiach. Zaś działalność religijno-społeczna Kościoła gorzowskiego, tak ważna w tym procesie normalizacji, skupiona była na: duszpasterstwie sakramentalnym i specjalnym; dwóch stowarzyszeniach katolickich – Bractwie Różańcowymi i Towarzystwie Przyjaciół KUL; instytucjach oświatowych – Wyższym Seminarium Duchownym, Studium Wiedzy Religijnym, ośrodku kształcenia katechetów oraz referacie miłosierdzia Bożego. Omawiana działalność opierała się głównie na parafiach. Wielką pomocą było posiadanie jednego wielkiego obiektu – Wyższego Seminarium Duchownego w Paradyżu. Stąd też zrozumiałym było wołanie bp. Wilhelma Pluty we Wrocławiu w 1970 r. o nowe diecezje, aby dostęp wiernych do swoich duszpasterzy był łatwiejszy.
EN
The period between the Millennium of the Baptism of Poland (1966) and the papal bull of Pope Paul VI Episcoporum Poloniae coetus (1972) was governed by Bishop Wilhelm Pluta and his suffragans: Jerzy Stroba and Ignacy Jeż. It was at this time that particularly intensive efforts to normalise the church organisation in these lands were visible. And the religious and social activity of the Gorzów Church, so important in this process of normalisation, was focused on: sacramental and special ministry; two Catholic associations - the Confraternity of the Rosary and the Society of Friends of the Catholic University of Lublin; educational institutions - the Higher Theological Seminary, the School of Religious Knowledge, the Catholic catechist education centre and the Department of Divine Mercy. The activity in question was based mainly on parishes. It was a great help to have one large facility – the Higher Theological Seminary in Paradyż. Hence, it was understandable that Bishop Wilhelm Pluta called for new dioceses in Wrocław in 1970, so that the access of the faithful to their priests would be easier.
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Zarys historii archiwum kościelnego w Kamieniu Pomorskim

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Wejman G.
Archiwa, Biblioteki i Muzea Kościelne
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2000
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vol. 74
457-473
DE
Die Geschichte des Kirchenarchivs in Cammin (Pommern) kann in drei Epochen eingeteilt werden: eine katholische (1124-1544), eine protestantische (1544-1945) und dann wieder eine katholische (1945-2000). Der gesamte Archivbestand der in Cammin bestehenden Zentral- und Parochialämter befand sich im Kapitulararchiv, das sich bis 1810 ständig vergrößerte. Nach der Auflösung des Kapitels im Jahre 1810 übernahm der preußische Staat auch die Archivalien. Im gleichen Jahr wurden die Akten des Kapitels durch die Intendentur in Cammin sichergestellt. 1817 wurden sie nach Stettin gebracht, aber nicht alle. Die Allgemeinen Verwaltungsakten wurden in das Archiv der Stettiner Herzöge als dessen dritter Teil aufgenommen. Aus den übrigen Akten, die über eine Reihe von Jahren noch aus Cammin herbeigeschafft wurden, wurde ein besonderes Ensemble unter der Bezeichnung „Domkapitel in Cammin" geschaffen. Darüber, was in Cammin blieb und was im 19. und zu Beginn des 20. Jahrhunderts noch in das Kapitulararchiv aufgenommen wurde, fertigte Georg Kupke 1933 ein Inventarverzeichnis an. Daraus erfahren wir, daß sich der Bestand des Kapitulararchivs beträchtlich verringert hatte. Den Gesamtbestand gliederte er in vier Gruppen: 1. die Superintendentur, 2. das Kapitulararchiv, 3. die St-Nikolai-Kirche in Cammin, 4. die Gemeinschaft der Altlutheraner. Es ist schwer zu sagen, inwieweit die Zeit des 2. Weltkrieges Einfluß auf den Bestand des Domarchivs hatte, weil dieser bis zum heutigen Tage weder geordnet noch bearbeitet wurde. Weiterhin wird er zum größten Teil im Domkapitelsaal, zum Teil aber auch im Pfarrhaus aufbewahrt. In den Jahren 1962-1963 erhielt das Camminer Archiv noch die Archivalien aus Greifenberg hinzu, die leider ebenfalls unbearbeitet sind.
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Sprawozdanie z poszukiwań akt w Archiwum Państwowym w Szczecinie dotyczących Kościoła na Pomorzu Zachodnim w latach 1140-1545

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Wejman G.
Archiwa, Biblioteki i Muzea Kościelne
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2001
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vol. 75
435-446
DE
Der Artikel ist ein Resümee der Ergebnisse einer in dem Staatsarchiv in Stettin durchgeführten Rundfrage, die zum Ziel hatte, die die Geschichte der Kirche in Westpommern in den Jahren 1140-1545 betreffenden Dokumente aufzusuchen. Sein erster Teil stellt einen kurzen historischen Abriss des Bistums in Kamieri. (früher Pommern) seit seiner Entstehungszeit (am 14. Oktober 1140) bis zum Tode des letzten katholischen Bischofs (1544) dar. Der zweite Teil des Artikels ist eine Besprechung der einzelnen Archivbestände, die sich im Staatsarchiv Stettin befinden und die von dem Autor zu forschenden mittelalterlichen oder aus der ersten Hälfte des 16. Jahrhunderts stammenden kirchlichen Archivalien enthalten. Es sind hier drei solche Archivkomplexe beschrieben worden: Urkundensammlung, Fürsten­ und Domkapitelurkunden, Sammlungen der Handschriften und nachgelassenen Werke.
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The Importance of the Autocephaly of the Orthodox Church of Ukraine for the Confessional Policy of the Russian Federation in Central and Eastern Europe

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Orzechowski M., Wejman G.
Studia Oecumenica
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2021
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vol. 21
133-147
PL
Tematem artykułu jest analiza wpływu procesu autokefalii Prawosławnego Kościoła Ukrainy na stosunki Ukrainy z Federacją Rosyjską. Prawosławie, rozumiane zarówno jako instytucja religijna, jak i wyznanie, jest stałym i najważniejszym elementem tożsamości Rosji od samego początku jej istnienia. Pozostaje religią dominującą w Federacji Rosyjskiej, pomimo zróżnicowania religijnego wynikającego z wieloetnicznego charakteru państwa. Celem badawczym artykułu jest analiza roli Cerkwi w polityce wewnętrznej i zagranicznej Federacji Rosyjskiej. W stosunkach rosyjsko-ukraińskich odgrywał ważną rolę we wspieraniu działań takich jak aneksja Krymu czy wspieranie prorosyjskich separatystów w Donbasie. Pozycja Rosyjskiej Cerkwi Prawosławnej we współczesnej Rosji wiąże się także ze specyficznym typem (modelem) prowadzonej przez to państwo polityki, określanej mianem „polityki wyznaniowej (dyplomacji)”, integralnie związanej z kwestiami bezpieczeństwa religijnego państwa. Analiza treści dokumentów programowych instytucji państwowych Federacji Rosyjskiej i organizacji wewnętrznych Rosyjskiej Cerkwi Prawosławnej pozwala na wyodrębnienie tzw. différentia specifica, charakteryzującej wspólnotę założeń i tożsamość działań podejmowanych przez państwo i cerkiew instytucje w Rosji. Instytucje kościelne postrzegane są jako tzw. Kościół „narodowy” Federacji Rosyjskiej. Powoduje to uwikłanie Kościoła w różne afiliacje parapolityczne, co z kolei ma określone implikacje w sferze politycznej i międzywyznaniowej. Na podstawie przeprowadzonej analizy autorzy dochodzą do wniosku, że autokefalia Prawosławnego Kościoła Ukrainy jest niezbędna dla niezależności tego kraju od Rosji – wzmacnia narodową tożsamość Ukrainy i ogranicza rosyjskie wpływy w tym kraju.
EN
The subject of the article is an analysis of the impact of the Orthodox Church of Ukraine's autocephaly process on Ukraine's relations with the Russian Federation. Orthodoxy, understood as both a religious institution and a denomination, has been a constant and most important component of Russia's identity since the very beginning of its existence. It remains the dominant religion in the Russian Federation, despite the religious diversity resulting from the multi-ethnic nature of the state. The aim of the article is to analyze the role of the Orthodox Church in the internal and foreign policy of the Russian Federation. In Russian-Ukrainian relations, it played an important role in supporting activities such as the annexation of Crimea or support for pro-Russian separatists in the Donbas. The position of the Russian Orthodox Church in contemporary Russia is also associated with a specific type (model) of the policy pursued by that state, referred to as "confessional policy (diplomacy)", integrally connected with the issues of religious security of the country. The analysis of the content of the program documents of the state institutions of the Russian Federation and internal organizations of the Russian Orthodox Church allows to distinguish the so-called differentia specifica, characterizing the community of assumptions and the identity of actions undertaken by state and church institutions in Russia. Church institutions are perceived as the so-called The "national" church of the Russian Federation. This results in the Church becoming entangled in various parapolitical affiliations, which in turn has specific implications in the political and interfaith sphere. The authors, on the basis of the conducted analysis, conclude that the autocephaly of the Orthodox Church of Ukraine is essential for the country's independence from Russia – it strengthens the Ukrainian national identity and limits Russian influence in this country.
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