Search results

1

Dzieje prawosławia na Nowogródczyźnie do końca XVI wieku

100%

Stankiewicz J.

Latopisy Akademii Supraskiej

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2014

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vol. Synody Cerkwi Prawosławnej w I Rzeczypospolitej

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issue 5

145-166

EN

Nowogródek and the whole Nowogródek (Navahrudak) Land with gords such as Pinsk, Brest, Wolkowysk, Slutsk were incorporated into the Turów Eparchy. During the reign of Wojsielk, the son of Mindaugas, his relations with the Ruthenian people were friendly. Wojsiełk was a follower of the Orthodox faith and strived to organize internal affairs in the country. For this purpose, for some time, he abandoned monastery and took up the affairs of the country trying to make the Orthodox Church the state religion. During the reign of Gediminas and Algirdas Lithuanian princes who took the power of the Russian lands were baptized in the Eastern Rite. This process was reinforced by Lithuanian princes who married into families of Ruthenian princesses. Wladyslaw Jagiello led to release a series of restrictions on the Orthodox Church (construction of new and repairing old orthodox churches were banned). The emergence of the Catholic monarchy of Wladyslaw Jagiello caused that Orthodox Church took a secondary position regarding rights and economic privileges. The Lithuanian and the Crown authorities applied the basic principles of tolerance and accepted the existing structure of the Orthodox Church. The last years of the reign of Casimir Jagiellon did not produce major changes in the position of the Orthodox Church. Catholicism was still a ruling, state religion but the king, in addition to the overall benefit of ensuring the independence of the judiciary for Orthodox Church, issued a few documents proving its ownership status. The complete abolition of acts restricting the rights of the Orthodox Church took place during the reign of Sigismund Augustus. Orthodox inhabitants of the Nowogródek Land despite the introduction of legal restrictions against them treated Jagiellons state as their own.

2

Duchowni i świeccy wobec unii kościelnej na soborach brzeskich w 1596 roku

100%

Mironowicz A.

Latopisy Akademii Supraskiej

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2018

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vol. Rola laikatu w życiu Cerkwi

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issue 9

38-50

EN

The vast majority of the Orthodox community: the clergy and the faithful strongly rejected the idea of the Brest union. Such an attitude was unambiguous both during the preparation of the Councils of Brest, during the sessions of the anti-union Council and after its end. It should also be emphasized that secular Orthodox (magnates, nobles and representatives of church brotherhoods) significantly influenced the attitude of the majority of the clergy to the ecclesiastical union with the Latin Church.

3

Prawosławne parafie we Włodzimierzu Wołyńskim do końca XVI wieku

100%

Mironowicz M.

Latopisy Akademii Supraskiej

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2014

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vol. Synody Cerkwi Prawosławnej w I Rzeczypospolitej

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issue 5

167-179

EN

The city of Volodymyr-Volynsky, named after Saint Volodymyr who was also the founder, was erected and established in 988. During the development of this city, a numerous amount of new parishes emerged as the Orthodox faith spread and grew. The first parish to be founded was located in a valley known as „Old Cathedral”. The founder was the aforementioned Great Duke Volodymyr. In the twelfth century the city’s center was relocated to the south-east to an area between the intersection of the Smog and the Lug rivers. This was the location for the new Cathedral dedicated to the Dormition of the Mother of God. From the eleventh to the sixteenth century, twenty one churches were built in this city of Great Volodymyr, in this amount include we five monasteries which were respectively dedicated to Saint Basil, the Holy Archangel Michael, Saints Joachim and Anna, the Prophet Elias and the Holy Apostles Saints Peter and Paul. By the end of the sixteenth century, only sixteen churches were still in existence.

4

Znaczenie chrztu Rusi w ewangelizacji Europy Środkowo-Wschodniej

100%

Mironowicz A.

Latopisy Akademii Supraskiej

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2013

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vol. Kalendarz w życiu Cerkwi i wspólnoty

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issue 4

7-26

EN

Baptism of Rus in 988 generated the Christianisation of that area by the Eastern Church. It is supposed that the bishopric in Volodimir in Volhynia came into existence at the turn of the 10th century and at the beginning of the next century it started its missionary activity. The incorporation of the Chervinskie castle-towns by Boleslas the Brave in 1018 initiated constant presence of the Orthodox Church within the borders of the State of Poland. In the 11th century the eastern regions of Poland stayed under the jurisdiction of bishops of Volodymir and of Turov-Pinsk. During Poland’s disintegration into duchies in the12th-13th centuries, development of the Orthodox institutions took place. This process was enhanced by the missionary activity of newly-founded bishoprics in: Smolensk (1136), Halich (between 1147 and 1155), Bielgorod (end of 10th cent.), Novgorod (before 1050), Chernihov (end of 10th cent.), Perejaslav (beg. of 11th cent), Polotsk (beg. of 11th cent.), Volodymir (end of 10th cent.), Rostov-Suzdal (after 1073), Turov (1088), Jurievsk-Kaniev (after 1036), Tmutarakan (mid 11th cent). These bishoprics belonged to the Metropolia of Kiev

5

Nierozerwalność małżeństwa w rozumieniu Cerkwi prawosławnej

89%

Rosochacki P. Ł.

Ius Matrimoniale

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2018

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vol. 29

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issue 1

27-49

EN

Though the indissolubility of marriage is deeply rooted in the faith and the tradition of both the Catholic and Orthodox Churches, the understanding of this attribute of marriage is one of the differences in the doctrine on marriage in the teaching of the sister Churches. In the article the question of the indissolubility of marriage was presented from the point of view of teaching of the Orthodox Church with the detailed consideration given to the regulations of the Russian Orthodox Church (the Patriarchate of Moscow). Both the biblical and theological arguments were presented which gave the understanding of the indissolubility of the orthodox marriage, but also its eternal character. The author has shown the conflict which lays between the theological theory – teaching about the eternal marriage and the pastoral practice, which due to human weakness lets the new marriages to be blessed. “The sacrament of love” (as the marriage is often named in the orthodox theology) is for eternity – not only till the end of life, the article shows the actual juridical situation of the reasons for which the marriage could be dissolved. The article is a help to understand the teaching of the Orthodox Church in such an important sphere of the ecclesiastical law as the conjugal law.

6

Obrzezanie Jezusa w Kościele wschodnim dawnej Rzeczypospolitej. Święto, treść, ikonografia

88%

Gronek A.

Latopisy Akademii Supraskiej

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2020

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vol. Dzieci w kulturze duchowej Prawosławia

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issue 11

105-126

EN

The beginnings of the celebration of the Circumcision of Jesus feast, in the octave of Christmas, January 1st, date back to the 6th century in the West and probably 8th century in the East. Although this feast was marked as a great in the Orthodox liturgical calendar, it was not included in the dodekaorton. The oldest representation in art are known only from the post-iconoclastic period, and its compositions resemble The Presentation of the Lord in the Temple. In the Ruthenian churches of the Polish-Lithuanian Commonwealth it appeared in the XVI century. Circumcision of Jesus in the Christian Church has acquired a liturgical character and is celebrated as the moment when the Child is given the name Jesus. However, the content of this event is much deeper, based on the parallel between circumcision and baptism, as well as the idea of prefiguration and anticipation of the passion of Christ as the first and voluntary sacrifice of blood. The article will describe the depiction of the Circumcision of Jesus in Orthodox old art from the territory of the former Polish Republic. On the basis of liturgical texts and the homily of religious writers of the 17th and 18th centuries, the main content of this event will also be discussed.

7

Grecy w Akademii Ostrogskiej i Bractwie Lwowskim na przełomie XVI i XVII wieku

88%

Mironowicz M.

Latopisy Akademii Supraskiej

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2017

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vol. Cerkiew a asymilacja- swój i obcy

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issue 8

233-241

EN

In the end of 16th century a lot of Greeks have visited Polish territory on the way to Russian Empire for financial support. Among them were Greek high rang clergy. In the article was highlighted a role of patriarchs in establishment of orthodox brotherhood in Lvov and a role of Greek clergy which played in establishment and teaching in orthodox brotherhood’s school in Lvov. Article describes also a Greek community composed mainly of marchants who contributed in economic development of city and theirs participation in orthodox brotherhood’s institution.

8

Ewangelizacja „prostą mową” w XVI wieku

75%

Mironowicz A.

Latopisy Akademii Supraskiej

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2012

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vol. Język naszej modlitwy- dawniej i dziś

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issue 3

9-18

EN

The original Byelorussian text of the funding charter by which hetman Gregory Chodkiewicz provided a livelihood for the priests of the Orthodox parish in his familial township of Zabłudów. The charter also specifies the fees which the priests were allowed to charge their parishioners for religious services rendered. The charter is a vivid testimony of the religious tolerance typical of Great Duchy of Lithuania in the XVI century.

9

Rola profesora Piotra Pokryszkina w ochronie dziedzictwa prawosławnego, etnicznego i narodowego w okolicach Chełma na początku xx wieku

75%

Dmitruk S.

Latopisy Akademii Supraskiej

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2018

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vol. Rola laikatu w życiu Cerkwi

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issue 9

81-96

EN

First archaeological research near Cholm took place at the beginning of the 20th century and was led by Piotr Pokryshkin (1870–1922) from the Imperial Archaeological Commission (Petersburg, Russia). That research played a major role in the protection of the medieval architectural traces of the past existence of the Orthodox diocese of Cholm and the Kingdom of Galicia-Volhynia. Activity of Pokryshkin – a lay person and a recognised scientist – contributed in a significant way to the survival of traces of the Orthodox identity and Ruthenian ethnicity in the land of Cholm. Pokryshkin’s legacy is an example of the unique role of laity in the protection of Orthodox identity and traditions.

10

Cerkiew prawosławna w dobrach zabłudowskich w XVII i XVIII wieku

75%

Mironowicz A.

Latopisy Akademii Supraskiej

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2020

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vol. Dzieci w kulturze duchowej Prawosławia

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issue 11

275-296

EN

The history of the Orthodox Church on the territory of the Zabłudów estates and of Zabłudów itself has not been published much. In the sixteenth and eighteenth centuries, Zabłudów first belonged to the magnate family of Chodkiewicz and from 1599 to the Radziwiłł family. The Orthodox parish in Zabłudów has never changed its religion. In this study, I would like to discuss the history of Orthodoxy in the Zabłudów estates in order to better understand the life and death of St. martyr Gabriel.

11

[Recenzja]: "Od Lutra do Mohyły : Polska wobec kryzysu chrześcijaństwa 1517-1648", Ambroise Jobert ; przeł. Elżbieta Sękowska, Warszawa 1994

75%

Pelczar R.

Archiwa, Biblioteki i Muzea Kościelne

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1997

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vol. 67

419-420

EN

-

12

Autocephalization of the Church in Ukraine as an Element of Competition between the Patriarchates of Constantinople and Moscow for the Leadership in the Orthodox World

63%

Dudra S.

Athenaeum. Polskie Studia Politologiczne

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2019

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vol. 63

137-155

PL

Po odzyskaniu niepodległości władze państwowe Ukrainy podjęły działania mające na celu uzyskanie przez lokalną Cerkiew prawosławną autokefalii. Proces ten był trudny ze względu na istniejące podziały w ukraińskim prawosławiu. Najliczniejsza Ukraińska Cerkiew Prawosławna Patriarchatu Moskiewskiego, mająca status autonomicznej, nie wykazywała dążeń do niezależności od Rosyjskiej Cerkwi Prawosławnej. Podjęte w 2018 roku działania polityczne wsparte przez Ukraińską Cerkiew Prawosławną Patriarchatu Kijowskiego doprowadziły do uzyskania tomosu od Patriarchatu Konstantynopolitańskiego i utworzenia Prawosławnej Cerkwi Ukrainy.

EN

After regaining independence, the state authorities of Ukraine undertook actions aimed at obtaining the autocephaly by the local Orthodox Church. This process was difficult due to the existing divisions in Ukrainian Orthodoxy. The most numerous Ukrainian Orthodox Church of the Moscow Patriarchate, with autonomous status, did not show any aspirations for independence from the Russian Orthodox Church. The political activities undertaken in 2018, supported by the Ukrainian Orthodox Church of the Kiev Patriarchate, led to the acquisition of the tomos from the Patriarchate of Constantinople and the creation of the Orthodox Church of Ukraine.

13

Misja na wschodzie. Wizyty kard. Józefa Glempa w ZSRS w 1988 roku oraz ich polityczno-międzynarodowy kontekst

63%

Kowal P.

Dzieje Najnowsze

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2016

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vol. 48

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issue 1

PL

Mission in the East. Visits to the Soviet Union Paid by Cardinal Józef Glemp in 1988 and Their Political–international ContextTwo visits paid to the Soviet Union by the Primate of Poland, Cardinal Józef Glemp, in 1988 were an unprecedented event within the context of the state–Church relations prevalent in the USSR. This article not only deals with their details but also shows them within a wide context of the political objectives of the Apostolic See steered by John Paul II, the policies of the General Wojciech Jaruzelski team in Poland, and the political plans of Mikhail Gorbachev within his perestroika programme, thus enhancing the diplomatic–pastoral significance of both journeys made by the Primate of Poland. The author proposed hypotheses explaining the reason why the significance of the visits paid by Cardinal Glemp, the first as part of an official delegation of the Apostolic See attending celebrations of the Millennium of the Christianization of Russia, was limited. At the same time, the article demonstrates the great rank of the Cardinal’s activity from the viewpoint of a revitalisation of Church administration in the member–countries of the former USSR and a revival of the socio–cultural life of Poles living in the East.

14

Teorie naukowe dotyczące powstania bractw cerkiewnych na terenie Rzeczypospolitej Obojga Narodów w XV–XVI wieku

63%

Dmitruk S.

Wschód Europy. Studia humanistyczno-społeczne

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2015

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vol. 1

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issue 2

EN

The article presents the analysis fraternity in Orthodox Church in Poland, Ukrainian and Belarusian. Author, speak about genesis orthodox fraternity in Polish–Lithuanian Commonwealth. The analysis is based on text Polish, Ukrainian, Russian historians. In this text author defined “fraternity”, “bratchyna”, “Christians love”, “honey fraternity” and “orthodox fraternity”. He speak about creation fraternity in orthodox Church on the model of the Roman Church.

PL

W artykule przeanalizowano dyskusję naukową trwającą od połowy XIX w. do chwili obecnej, dotyczącą powstania bractw cerkiewnych. Autor omówił teorie wyjaśniające genezę bractw cerkiewnych w Rzeczypospolitej Obojga Narodów. Artykuł odpowiada na pytanie dotyczące pojawienia się pierwszych bractw na terenie metropolii kijowskiej. Analizę teorii naukowych poparto literaturą ukraińskich, rosyjskich i polskich historyków Cerkwi prawosławnej. W artykule opracowano i zdefiniowano teorie: miłości chrześcijańskiej, bratczyn, bractw miodowych, cechów zachodnioeuropejskich oraz powstanie bractw na wzór podobnych organizacji w Kościele rzymskokatolickim. Dodatkowo autor zdefiniował i wyjaśnił termin „bractwo cerkiewne”.

15

Rola Kościoła rzymskokatolickiego w realizacji polityki wyznaniowej władz polskich na Wołyniu w okresie międzywojennym

63%

Kramar J.

Rocznik Skrzatuski

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2018

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vol. 6

207-219

PL

The role of Roman Catholic Church in the realization of confessional politics of Polish power in Volyn, in years 1920–1930 is pictured in the article. It is shown that the Catholic Church became an important instrument in the propaganda of the idea of the Polish state system and culture on the Eastlands. It founds out the role of this confession in the realization of assimilatory influence on the local Orthodox population.

16

Kalendarz w macedońskiej tradycji cerkiewnej i ludowej

51%

Stamatoski Z.

Latopisy Akademii Supraskiej

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2013

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vol. Kalendarz w życiu Cerkwi i wspólnoty

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issue 4

163-174

EN

In the process of celebrating holidays and cultivation of religious ceremonies Orthodox Macedonians mainly were using the Julian calendar, even though, at the time when the territory of Macedonia was ruled by other countries, also the Gregorian calendar were in use. At the moment, the Macedonian Orthodox Church and the faithful use the Julian calendar, i.e. an old, unreformable style, but numerous members of the diaspora are convinced they should use, for pragmatic reasons, the calendar of the “Western tradition” in calculation holidays, because they want to have the opportunity to spend holidays – especially Christmas – in the family circle and in their own country, like the other Christians. An important aspect is the issue of differential treatment of many rites (ceremonies) and rituals. As an example we can give the ritual of Christmas, consists in inserting a coin into the so-called “pita” (layer pastry) and breads in Macedonia: central, southern and eastern parts of the country celebrate it on the day of Christmas Eve by the old calendar style (i.e. 6 January), while in the northern, western and south-western regions it is celebrated on the eve of Vasilica (St. Basil, January 13). Cultural and religious diversity and tradition that prevailed in Macedonia over the centuries, has imposed some form of celebrating holidays that have a little in common with Christianity, such as the celebration of the Virgin Mary on August 28th or the time of “unclean days “, which are celebrated between Christmas and the revelation of the Lord. Therefore it is important to examine what is the view of the majority of the faithful, ordinary citizens or the Synod about this issue.

17

Prawosławny pogląd na „nową ewangelizację”

51%

Puczko A.

Rocznik Teologiczny

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2018

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vol. 02

263-277

PL

Tematem poruszonym w opracowaniu jest Kościół zachodni, który został dotknięty poważnym problemem schyłku wiary wśród wyznawców w XX i XXI wieku. Zamykając obrady Zgromadzenia Specjalnego Synodu Biskupów, Papież Benedykt XVI jasno zaznaczył, że temat nowej ewangelizacji powinien zajmować naczelne miejsce w planach Kościoła. Przywoływano pilną potrzebę nowej ewangelizacji także dla Bliskiego Wschodu. Chodzi o temat już dość znany, zwłaszcza w krajach o dawnej tradycji chrześcijańskiej. Również niedawne utworzenie Papieskiej Rady do spraw Nowej Ewangelizacji ma odpowiedzieć na tę głęboką potrzebę. Dlatego, po zasięgnięciu rady biskupów świata i konsultacji z Radą Zwyczajną Sekretariatu Generalnego Synodu Biskupów, postanowiła poświęcić najbliższe jego ogólne zgromadzenie zwyczajne w 2012 roku, następującemu tematowi: Nowa ewangelizacja dla przekazu chrześcijańskiej wiary. Wprowadzenie Nowej ewangelizacji ma na celu przywrócenie wiary wśród chrześcijan, jak również powrotu wiernych do Kościoła.

EN

The subject of this paper is the western Church which was affected by a serious crisis of faith among believers in the 20th and 21st centuries. In closing the session of the Special Synod of Bishops, Pope Benedict XVI clearly emphasized the need for new evangelization to be at the forefront of the Church’s plans. Th e urgent need for new evangelization in the Middle East was also summoned. The topic is well known, in particular in countries with an established Christian tradition. Th e recent establishment of the Pontifical Council for Promoting New Evangelization also attempts to answer this deep need. Therefore, after taking advice from Bishops from around the world and consultation with the Ordinary Council of the General Secretariat of the Synod of Bishops, the Council decided to devote the General Assembly in 2012 to the following topic: Th e New Evangelization for the Transmission of the Christian Faith. Th e introduction of the New Evangelization aims at the return to faith of Christians and the return of the faithful to Church.

18

Działalność biskupa Hryhoryja Chomyszyna na rzecz latynizacji Cerkwi greckokatolickiej

51%

Kubasik A.

Studia Oecumenica

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2016

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vol. 16

201-216

EN

The Blessed Hryhory Khomyshyn was a Ukrainian Greek Catholic bishop and hieromartyr. Was born on 25 March 1867 in the village of Hadynkivtsi, eastern Galicia. In 1904, he was ordained bishop for Stanyslaviv. Khomyshyn believed that the Ukrainian Greek Catholic Church should adopt a more westward orientation, further emphasizing the Uniate Church’s relationship with Rome. This meant introducing Latinised practices such as the Gregorian calendar and a strict adherence to clerical celibacy, which were met with controversy in his eparchy.

PL

Błogosławiony Grzegorz Chomyszyn był ukraińskim greckokatolickim biskupem i męczennikiem. Urodził się 25 marca 1867 r. w wiosce Hadyńkowce, we wschodniej Galicji. W 1904 r. został wyświęcony na biskupa Stanisławowa. Chomyszyn uważał, że Cerkiew greckokatolicka powinna przyjąć więcej tradycji zachodnich, aby podkreślić związek unickiej Cerkwi z Rzymem. Oznaczało to wprowadzenie łacińskich praktyk takich jak kalendarz gregoriański i ścisłe przestrzegania celibatu duchownych.

19

Kalendarz liturgiczny Kościoła prawosławnego w Rumunii – lokalna transformacja tradycji bizantyjskiej

51%

Kocój E.

Balcanica Posnaniensia Acta et studia

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2012

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vol. 19

95-110

EN

The liturgical calendar used in the Orthodox Church in Romania dates back to the remote times of antiquity. The structure of the calendar was decisively formed in the period of Byzantium and its use was upheld by the tradition until the 20th century. The article describes the organization of the Orthodox calendar in Romania. It is divided into three cycles which designate the most significant holidays as well as customs and habits observed by the believers. The basic course is the daily cycle, which allows monks to live according to a specific rhythm determined by prayer, work and rest. It consists of seven prayers that fall at the same times of day and night. The weekly cycle includes seven days of the week starting with Sunday that is the first and at the same time the last day of the week on a symbolic level. Orthodox religion associates particular days of the week with remembering the mystery of faith, a saint or a group of saints. The liturgical week is an icon in the middle of which the Orthodox place Jesus Christ, thus it is often called a Weekly Passover. It symbolically invokes the history of salvation. The annual cycle is divided into the moveable and immoveable feasts (derived from Easter). The Orthodox Church appoints them according to the spiritual, not historical order. The spiritual order displays God’s plan to save humanity. This routine makes a full circle every year, with the same holidays placed along the course. A deliberate plan to destroy spiritual culture by communist authorities led to partial disappearance of Orthodox traditional customs or transformed them into a folk spectacle. The Communism has fallen and we can witness the resurrection of the Orthodox culture. There is a great return to the liturgical texts as well as to belles lettres created in the Byzantine time. Beside them, the old beliefs, habits and rituals molded in the Byzantine Christianity are slowly brought back to life.

20

Charitable activities of Kyiv eparchy monasteries and convents in the second half of the 19th century – the early 20th century

51%

Chuchalin O.

Przegląd Nauk Historycznych

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2022

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vol. 21

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issue 2

333-346

PL

Artykuł dotyczy działalności charytatywnej klasztorów eparchii kijowskiej w drugiej połowie XIX i na początku XX w. Pokazuje, że działalność dobroczynna Cerkwi prawosławnej osiągnęła swój szczyt w okresie poreformacyjnym. Polegała ona na zaopatrzeniu szkół, szpitali, sierocińców, przytułków i hoteli dla ubogich i pielgrzymów. Kijowskie eparchie klasztorne: a) rozdzielały jałmużnę, organizowały bezpłatne obiady, udzielały pomocy materialnej i medycznej, b) zajmowały się sprawami oświaty poprzez zakładanie szkół parafialnych, c) wspierały przytułki, pomagając chorym, samotnym starszym ludziom, osobom specjalnej troski i chorym psychicznie. Na początku I wojny światowej kijowskie klasztory eparchiczne aktywnie zaangażowały się w niesienie pomocy ludności oraz zakładanie i utrzymywanie przytułków dla dzieci (sierot) poległych żołnierzy. Takim dzieciom zapewniono należytą opiekę i terminową pomoc lekarską. Instytucje charytatywne na terenie kijowskich klasztorów eparchii działały kosztem środków pochodzących z ich działalności gospodarczej oraz darowizn od osób prywatnych. Klasztory eparchii kijowskiej obejmowały największą liczbę szpitali i przytułków ze wszystkich funkcjonujących na terenie ówczesnej guberni kijowskiej.

EN

The article deals with charitable activities of Kyiv eparchy monasteries and convents during the second half of the 19th century and the early 20th century. It shows that charitable activities of the Orthodox church reached its peak in the post-reform period. The charitable activities within the specified time frame lay in the provision of schools, hospitals, orphanages, almshouses, and hotels for the poor and pilgrims. Kyiv eparchy monasteries and convents a) distributed alms, organized free lunches, provided material and medical assistance, b) handled education issues by establishing parish schools, c) supported almshouses by aiding sick people, lonely elderly people, people with special needs, and the mentally ill. At the beginning of World War I, Kyiv eparchy monasteries and convents became actively involved in the provision of assistance to the population, as well as the establishment and maintenance of shelters for children (orphans) of fallen soldiers. Such children were provided with proper care and timely medical assistance. Charitable institutions at the premises of Kyiv eparchy monasteries and convents operated at the expense of funds received from their economic activities, as well as donations from private individuals. Kyiv eparchy monasteries and convents comprised the greatest number of hospitals and almshouses of all those operating in the territory of the then Kyiv Governorate.

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Dzieje prawosławia na Nowogródczyźnie do końca XVI wieku

Duchowni i świeccy wobec unii kościelnej na soborach brzeskich w 1596 roku

Prawosławne parafie we Włodzimierzu Wołyńskim do końca XVI wieku

Znaczenie chrztu Rusi w ewangelizacji Europy Środkowo-Wschodniej

Nierozerwalność małżeństwa w rozumieniu Cerkwi prawosławnej

Obrzezanie Jezusa w Kościele wschodnim dawnej Rzeczypospolitej. Święto, treść, ikonografia

Grecy w Akademii Ostrogskiej i Bractwie Lwowskim na przełomie XVI i XVII wieku

Ewangelizacja „prostą mową” w XVI wieku

Rola profesora Piotra Pokryszkina w ochronie dziedzictwa prawosławnego, etnicznego i narodowego w okolicach Chełma na początku xx wieku

Cerkiew prawosławna w dobrach zabłudowskich w XVII i XVIII wieku

[Recenzja]: "Od Lutra do Mohyły : Polska wobec kryzysu chrześcijaństwa 1517-1648", Ambroise Jobert ; przeł. Elżbieta Sękowska, Warszawa 1994

Autocephalization of the Church in Ukraine as an Element of Competition between the Patriarchates of Constantinople and Moscow for the Leadership in the Orthodox World

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