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1
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Połabszczyzna zapomniana. Część VII: Gotszalk, czyli zmienność fortuny

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Strzelczyk J.
Przegląd Zachodniopomorski
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2015
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issue 1
7-18
EN
After the tumultuous events of 1018 – ousting Prince Mstivoj or Mestwin (Polish: Mściwoj) from power and eliminating the Christian influences – the history of the Obotrites (Latin: Obotriti) again became vague and obscure. The efforts undertook by Nakon and continued by Mstivoj focussed to create an effective and strong autochthonous political organisation was – in large measure – squandered. There appeared some particularistic interests, including the activities of the union of the Lutici (it is worth remembering the collapse of Mstivoj was their doings); those interests had been held back and now the traditions of independency of the tribes included in the Obotrite Union revived. The sources through which it is possible to penetrate into several decades of the Obotrite history after 1018 are not numerous, generally not very informative, in some cases not consistent or even contradictory, last but least they are not always reliable.
2
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Kościół i chrześcijaństwo około roku 1000 (aspekt misyjny)

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Strzelczyk J.
Pamiętnik Cieszyński
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2000
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vol. T. 15
5-28
3
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Połabszczyzna zapomniana. Część VI: Mściwój, czyli skutki urażonej godności

100%
Strzelczyk J.
Przegląd Zachodniopomorski
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2010
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issue 3
21-36
DE
Das vergessene Polabentum. Teil VI: Mestwin oder die Folgen der gekränkten Ehre
4
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The Spoken Word, the Book and the Image in the Work of Evangelization

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Strzelczyk J.
Folia Historica Cracoviensia
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2017
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vol. 23/1
61-76
EN
Little is known about the ‘material’ equipment of the early missionaries who set out to evangelize pagans and apostates, since the authors of the sources focused mainly on the successes (or failures) of the missions. Information concerning the ‘infrastructure’ of missions is rather occasional and of fragmentary nature. The major part in the process of evangelization must have been played by the spoken word preached indirectly or through an interpreter, at least in the areas and milieus remote from the centers of ancient civilization. It could not have been otherwise when coming into contact with communities which did not know the art of reading, still less writing. A little more attention is devoted to the other two media, that is, the written word and the images. The significance of the written word was manifold, and – at least as the basic liturgical books are concerned (the missal, the evangeliary?) – the manuscripts were indispensable elements of missionaries’ equipment. In certain circumstances the books which the missionaries had at their disposal could acquire special – even magical – significance, the most comprehensible to the Christianized people (the examples given: the evangeliary of St. Winfried-Boniface in the face of death at the hands of a pagan Frisian, the episode with a manuscript in the story of Anskar’s mission written by Rimbert). The role of the plastic art representations (images) during the missions is much less frequently mentioned in the sources. After quoting a few relevant examples (Bede the Venerable, Ermoldus Nigellus, Paul the Deacon, Thietmar of Merseburg), the author also cites an interesting, although not entirely successful, attempt to use drama to instruct the Livonians in the faith while converting them to Christianity, which was reported by Henry of Latvia.
PL
Niewiele wiadomo o „materialnym” wyposażeniu misjonarzy wyruszających do pogan czy apostatów, autorzy źródeł bowiem koncentrują się na osiągnięciach (ewentualnie niepowodzeniach) misji. Informacje o „infrastrukturze” misji pojawiają się raczej sporadycznie i mają fragmentaryczny charakter. Największa rola w procesie ewangelizacji, przynajmniej na obszarach i w środowiskach oddalonych od ośrodków cywilizacji antycznej, musiała przypaść żywemu słowu, głoszonemu bezpośrednio lub za pośrednictwem tłumaczy. Nie mogło być inaczej w obliczu społeczności nieznających sztuki czytania, tym bardziej pisania. Nieco więcej uwagi mam zamiar poświęcić dwom pozostałym mediom: słowu pisanemu i obrazom. Znaczenie pisma w procesie ewangelizacji było różnorakie, było ono, przynajmniej w elementarnym zakresie (mszał, ewangeliarz?), niezbędnym elementem wyposażenia misjonarza. W pewnych okolicznościach księgi znajdujące się w dyspozycji misjonarza mogły nabierać znaczenia szczególnego, nawet magicznego, najbardziej zrozumiałego dla chrystianizowanych (przykłady: ewangeliarz św. Winfryda-Bonifacego w obliczu śmierci z ręki pogańskiego Fryza, epizod z księgą w opowieści o misji Anskara pióra Rimberta). O wiele rzadziej źródła wspominają o roli wyobrażeń plastycznych (obrazów) w trakcie misji. Po przedstawieniu kilku przykładów z tego zakresu (Będą Venerabilis, Ermoldus Nigellus, Paweł Diakon, Thietmar z Merseburga), autor przypomniał jeszcze interesującą, zanotowaną przez Henryka Łotysza, choć niezupełnie udaną próbę wykorzystania sztuki teatralnej dla pouczenia w wierze aktualnie chrystianizowanych Liwów.
5
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Kobiety u kolebki Reformacji. Kilka przykładów literackiego zaangażowania

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Strzelczyk J.
Przegląd Zachodni
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2017
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issue 3(364)
21-54
EN
The quincentenary of Martin Luther’s memorable (Oct. 31, 1517) proclamation provides ample occasion to ponder on the role of women in the early (“pioneer”) stage of the Reformation, a topic rarely taken up in scholarly reflection. After a brief overview of some general problems connected with the genesis of the Reformation and reflection on its influence on the social position of women, attention is drawn to several prominent female protagonists of those times. First, the involvement of Argula von Grumbach, Katharina Zell and Ursula Weide as commentators in the service of the Reformation is analyzed in view of the limited time of their activity. Next the parenthetical writing of Duchess Elizabeth of Brunswick-Lüneburg is discussed, followed by a more detailed characterization of the somewhat mysterious figure of Elizabeth Cruciger of Pomerania – the first Protestant author of religious hymns. Then, going outside Germany – on the example of the lives of Jeanne de Jussie and Marie Dentière the author recounts the introduction of the Reformation in Geneva. The article concludes with a presentation of the role of Anna Bjins as a defendress of Catholicism in the Netherlands.
6
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GERARD LABUDA (1916-2010) (Gerard Labuda (1916-2010))

100%
Strzelczyk J.
Przegląd Zachodni
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2011
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issue 1(338)
3-19
EN
The article is devoted to Prof. Gerard Labuda, an outstanding historian, who passed away in October 2010. He was an excellent expert on the history of the Slavs and Poland, as well as on Polish-German relations, a scholar who combined the enormous knowledge of a medievalist with interest in the present. The author refers to the impressive bibliography of Prof. Labuda's works published within the span of seventy years of his scientific activity, and distinguishes the following thematic blocks: studies on Slav antiquities and early medieval history of Western Slavdom, the origins and early history of the Polish state and the Church in Poland, Polish-German relations and the history of Germany, problems of European medieval history, and also the history of his native Kashubia. The author brings out the thread of reflection on methodology, historiography, study of source texts and general issues of the history of culture that runs through Prof. Labuda's publications. Attention is also drawn to Prof. Labuda's dedication to such areas of activity as teaching, editorship and organization and propagation of science.
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