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EN
The article sets out to explore the ideological complexity of the Polish reception of English Restoration Drama in the early Communist period, i.e. in the 1950s and beyond. With the relatively early influx of Shakespeare's repertoire popularized by strolling companies as early as the 16th century, the subsequent decades saw a steady decline of this cultural trend, leaving English Restoration drama entirely outside Polish theatrical experience for three centuries. However, the postwar period saw a surprising development of academic interest in Restoration comedy and even more so in the social processes which these plays were said to expose. Steeped in heavy Marxist jargon, the studies of English Restoration comedies foregrounded the analysis of the newly emergent capitalist relations, the hypocrisy and moral decay of the ruling elites, and the relevance of the new approach to the historical reading of literature. While the enterprise failed on theatrical grounds, the emergent translations can be said to exemplify an interesting case of ideological patronage which brought to light works entirely dismissed by previous ages and allowed them to sustain the initial propagandistic pressure.
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EN
This article aims to identify the evolution of Shakespeare's reception in Romania – not as a powerful icon of world drama, i.e., not from the viewpoint of performance criticism, but as the subject of reference books written in Romania in the Communist and the post-Communist age, respectively. The history of Shakespeare monographs and collective volumes produced in the interval examined here has three distinct phases: (1) the first, spanning from 1945 to 1965, reveals the strong influence of Russian Bolshevik ideology; (2) in the second phase, overlapping Nicolae Ceauşescu's national-Communist dictatorship, Shakespearean criticism, paradoxically, appears to be freed from the impositions of Communist ideology; (3) the postCommunist decades witness the emergence of at least two generations of Shakespeare scholars who write mostly in English, either for a foreign readership (participating in the newly developed cultural exchanges of the 'global village') or for Romanian readers that are speakers of English – hence, a gap appears between the works of local Shakespeare scholars and the national culture.
Roczniki Teologiczne
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2021
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vol. 68
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issue 4
113-129
EN
On March 4, 1946, the Vatican “Congregation for Extraordinary Affairs,” then responsible for episcopal nominations, sent a document to the office of Cardinal August Hlond about the appointment by Pope Pius XII of the first Polish bishops after the war, including a new ordinary of the Lublin diocese: „Beatissimus Pater promovit Reverendum D. Stephanum Wyszyński e clero vladislaviensi ad Ecclesiam Cathedralem Lublinensem. Eadem Sanctitas Sua concedit dicto Electo Stephano Wyszyński indultum recipiendi conssecrationem episcopalem necnon capiendae possessionis dioecesis Lublinensis priusqam ad eum Bullae Apostolicae pervenerint”. At that time, the nominee bishop was not quite 45 years old. Moreover, in a relatively short period of his rule in Lublin (two years and eight months), Wyszyński did a great job. Above all, though, he initiated the diocese's renewal and reconstruction from the horrible war damage and introduced it on a new path of pastoral development. Undoubtedly, it was a time that can be described as a great revival of the Catholic Church in Poland. Therefore, the above article exposes how the episcopal nomination and ingress to the Lublin cathedral opened for Bishop Wyszyński new perspectives as well as set further tasks in his pastoral ministry to the Church in Poland and the world. Moreover, according to the author of this study, over two and a half years of episcopal service in the Lublin diocese was also – in some way – an experimental training ground, where Bishop Wyszyński could use as well as develop his pastoral experience gained earlier in Włocławek. Additionally, it was also the next stage of preparation to undertake more essential tasks in the Church. In other words, the Lublin pastoral ministry of Bishop Wyszyński turned out to be a valuable experience in the perspective of later activity as ordinary of the Gniezno and Warsaw dioceses as well as the Primate of Poland.
PL
Biskup Stefan Wyszyński: lubelski okres posługi pasterskiej (1946–1949) Dnia 4 marca 1946 r. watykańska Kongregacja do Spraw Nadzwyczajnych, zajmująca się wówczas nominacjami biskupimi, przesłała do biura Prymasa Polski, kardynała Augusta Hlonda, dokument informujący o mianowaniu przez papieża Piusa XII pierwszych po wojnie biskupów polskich, a wśród nich także nowego biskupa lubelskiego, księdza Stefana Wyszyńskiego: „Beatissimus Pater promovit Reverendum D. Stephanum Wyszyński e clero vladislaviensi ad Ecclesiam Cathedralem Lublinensem. Eadem Sanctitas Sua concedit dicto Electo Stephano Wyszyński indultum recipiendi conssecrationem episcopalem necnon capiendae possessionis dioecesis Lublinensis priusqam ad eum Bullae Apostolicae pervenerint”. W tym czasie biskup nominat miał mniej niż 45 lat. Pomimo tego, w dość krótkim okresie swoich rządów (2 lata i 8 miesięcy), biskup Wyszyński dokonał wielkiego dzieła. Przede wszystkim zapoczątkował odnowę i odbudowę diecezji ze zniszczeń wojennych i wprowadził ją na nowe drogi rozwoju. Niewątpliwie był to czas, który można określić mianem wielkiego zrywu i odrodzenia Kościoła w Polsce. Powyższy artykuł ukazuje jak nominacja biskupia, jak też ingres do katedry lubelskiej otworzyły przed biskupem Wyszyńskim nowe perspektywy działań i wyznaczały kolejne zadania w ramach pasterskiego posługiwania Kościołowi w Polsce i na świecie. Co więcej – zdaniem autora niniejszego studium – ponad dwa i pół roku posługi w diecezji lubelskiej było też – swego rodzaju – poligonem doświadczalnym, gdzie biskup Wyszyński mógł wykorzystać, jak również rozwinąć doświadczenia duszpasterskie zdobyte wcześniej we Włocławku. Był to jednocześnie kolejny etap przygotowywania do podjęcia już wkrótce najważniejszych zadań w Kościele. Innymi słowy, lubelski okres posługi pasterskiej biskupa Wyszyńskiego okazał się niezmiernie cennym doświadczeniem w perspektywie późniejszej działalności jako ordynariusza diecezji gnieźnieńskiej i warszawskiej oraz Prymasa Polski.
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