Search results - CEJSH

1

Sermons of Gavriil Buzhinskii

100%

Drozdek A.

IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych

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2016

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vol. 28/1

263-278

EN

Buzhinskii was a well-educated, high-ranking ecclesiastic during the reign of Peter I. In his sermons, Buzhinskii devoted as much attention to the role of religion in personal life as to the nationalistic message presented in the religious context aimed primarily at the glorification of tsar Peter I. although his pastoral messages are mostly uncontroversial from spiritual standpoint, they are too often marred by nationalistic and political aspects.

2

KLASZTOR W SUPRAŚLU (OD UNII DO PRAWOSŁAWIA)

80%

Matus I.

Acta Neophilologica

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2017

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vol. XIX/1

179-196

EN

The Monastery in Supraśl was founded as an Orthodox one in the late fifteenth century. Initially the monks opposed the Union. The Monastery subordinated to the uniate rules in 1635, it then became one of the most significant Basilian centers in the Republic of Poland. Over time, the Basilians increasingly succumbed to Romanization and Polonization. Consequently, Latin altars (main and side ones), pulpit, confessional, stoup, instrumental organs and Latin devotional articles were installed in the Supraśl Orthodox Monastery. The restitution of the Orthodox Church was preceded by several years of preparation. One of the taken measures was the opening of a school in 1834 in Supraśl that provided education in the spirit of sympathy for Orthodoxy. The changes to the interior of the Orthodox Church in Supraśl involved the decoration of the altar according to the Eastern Greek rite, the removal of the side altars and the prohibition of instrumental music. Due to the preserved iconostasis the church was quickly adapted for the needs to celebrate the liturgy according to the Eastern Greek rite; the choir was created by the students from the local school. In 1828, the Basilians who came from the Latin rite were allowed to return to it. Thirty four monks left the Monastery in Supraśl, and only eight remained. The Basilian resistance against the restitution of the Orthodox Church was the result of their Romanization and Polonization. In contrast, the position taken by the Basilians from Supraśl reflected the attitude of their superior, Nikodem Marcinowski.

3

Prawosławie wobec zagadnienia obrazy uczuć religijnych

80%

Ławreszuk M.

Studia Pastoralne

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2023

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vol. 19

47-58

EN

The text addresses the legal protection of religious feelings in the context of Orthodox Church teaching. The analysis of the issue requires an initial definition of the interrelationship of secular law and Christian ethics, followed by a presentation of the problems arising from established legal acts, their correctness, scope and degree of application against actions with ambiguous or difficult to determine intentions. The text focuses on an unambiguous and universally applicable Church view of the issue from the perspective of Orthodox ecclesiology and Church law. At the same time, specific legal solutions are presented from a narrower perspective: that of Polish legislation and the ecclesial principles of the Polish Autocephalous Orthodox Church.

4

Fonvizin: from fate to providence

80%

Drozdek A.

ELPIS

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2014

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vol. 16

43-47

EN

This article traces the spiritual development of Denis Fonvizin, an eminent literary personality in Russia. He had a religious upbringing, however, in St. Petersburg he was strongly influenced by freethinker Feodor A. Kozlovskii. He abandoned his views under the influence of Ivan Elagin and his sister, which led him to an intense study of the Bible and to an experience of spiritual conversion. His beliefs have been reflected in his literary work, in particular, in his plays and in some of his political essays. In spite of his crippling illness, Fonvizin believed in the benevolent providence of God to the end of his life.

PL

Artykuł prezentuje rozwój duchowy Denisa Fonwizina, wybitnej postaci literackiej osiemnastowiecznej Rosji. Choć wychowany w religijnej atmosferze, Fonwizin przyjął wolnomyślicielskie poglądy pod wpływem księcia Fiodora A. Kozłowskiego. Porzucił jednak te poglądy pod wpływem Iwana Jelagina i swojej siostry co doprowadziło do intensywnych studiów biblijnych i do doświadczenia religijnego nawrócenia. Jego poglądy religijne znalazły wyraz w jego pismach, szczególnie w sztukach dramatycznych i w esejach politycznych. Mimo paraliżującej choroby do końca życia głęboko wierzył w boską opatrzność.

5

Praktyka religijna i tożsamość macedońskich muzułmanów / Torbeszów w kontekście islamizacji na Bałkanach

80%

Bielenin-Lenczowska K.

Slavia Meridionalis

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2011

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vol. 11

EN

Religious practice and identity of Macedonian Muslims / Torbeši in the context of islamization in the BalkansThe subject of this paper is the analysis of identity and religious practices of Macedonian Muslims / Torbeši within the context of Islamisation in the Balkan Peninsula. The Torbeši, i.e. Muslims whose mother tongue is Macedonian, themselves are not unanimous in self-identification. In part they declare their affiliation to the Macedonian nation, in part they consider themselves an autonomous ethnic group, while some derive their origin from the Turks or consider to be Albanians.In Macedonian official discourse Macedonian Muslims are those who convert into Islam during the time of Ottoman Empire. By Christians they are perceived to be our Muslims, i.e. not radical or even not true Muslims. It means, Torbeši are told to be in fact Crypto-Christans who only superficially and officially changed faith, but still practice some Christian activities that are referred in scholarship as Crypto-Christianity, bi-confession or non-completed Islamisation. In Macedonian Muslim or mixed Muslim and Orthodox-Muslim villages these practices are visible – they visit Christian temples, light candles and ask for prayers as well as observe some Christian feasts, like the Day of St. George.

6

Османлиското наследство во Република Македонија: предност или хендикеп?

80%

Ѓоргиев [Ǵorgiev] Д. D.

Slavia Meridionalis

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2011

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vol. 11

EN

Ottoman heritage in Macedonia: an advantage or a handicap?The ethno-centric study of the Ottoman past after the establishment of the national Christian countries on the Balkan, causes many negative stereotypes. Today the cultural and historical heritage from that period is still followed with the negative perception which affects the every-day life of the people living on the Balkan. The cause of this texts is through few examples of the Ottoman heritage in Republic of Macedonia, which is one of the most significant segments of the multiculturalism in this country, to show that for the Macedonian state the Ottoman heritage still represents a serious disability, which can not be absorbed and integrated in the contemporary Macedonian society. Dziedzictwo osmańskie w Macedonii: korzyść czy utrudnienie? Etnocentryczne badania nad osmańską przeszłością i kształtowaniem się chrześcijańskich państw narodowych na Półwyspie Bałkańskim wskazują na istnienie wielu negatywnych stereotypów odnoszących się do tej przeszłości. Kulturowo-historyczne dziedzictwo czasów minionych także dzisiaj dowodzi ich oddziaływania. Towarzyszy temu negatywna percepcja i upolitycznienie, wpływając na życie codzienne Bałkanów.Na podstawie kilku przykładów z dziedziny kultury duchowo-materialnej i demografii w artykule ukazano osmańskie dziedzictwo w Republice Macedonii, gdzie wielokulturowość i wielowyznaniowość stanowią najistotniejsze elementy jej rzeczywistości. Dowodzą one, iż we współczesnym państwie macedońskim scheda przeszłości osmańskiej nadal stwarza poważne problemy, które uniemożliwiają pełne zintegrowanie współczesnego społeczeństwa macedońskiego.

7

An Icon from the Orthodox Church in Tatаurоvо (Eastern Siberia)

80%

Panasiuk J.

Colloquia Humanistica

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2017

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issue 6

EN

An Icon from the Orthodox Church in Tatаurоvо (Eastern Siberia)In the Orthodox church in Tataurovo (Татаỳрово), a settlement in Eastern Siberia, consecrated in 2013, there is a noncanonical old icon with features of eastern and western painting. Ikona z cerkwi prawosławnej z Tataurowa (wschodnia Syberia)W miejscowości Tataurowo (Татаỳрово), znajdującej się we wschodniej Syberii, w prawosławnej cerkwi konsekrowanej w 2013 roku znajduje się niekanoniczna stara ikona nosząca cechy zarówno wschodniego, jak i zachodniego malarstwa.

8

Иконное наследие Пимена Софронова в Шеветонском монастыре

71%

Paaver-Potashenko M.-L.

Acta Neophilologica

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2022

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vol. 1

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issue XXIV

267-276

EN

This article offers an art analysis of the collection of icons by the Estonian icon painter Pimen Sofronov housed in the Monastery of Chevetogne in Belgium. Sofronov’s icons found their way to this monastery in different ways. All of the seven icons were created in the 1930s, when he taught the orthodox icon painting and worked in various places in Europe and personally acquired an abundance of new knowledge. The author examines the development ofSofronov’s artistic language during these years and discusses the European artistic and cultural context of that time, which is essential to understanding his work. Despite his acquaintance with different cultures and traditions of icon painting, Sofronov remained true to his roots as can be seen in his icons in Chevetogne. Sofronov found his own way of developing and renewing the Old Believers’ icon painting tradition. This can also be perceived as a deeper understanding of the traditional Russian Old Believer icon painting.

9

Orthodox Icons in Romanian State Schools: Symbols of Romania’s Orthodox Identity?

71%

Panait C. P.

Orientalia Christiana Cracoviensia

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2013

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vol. 5

EN

The article refers to the debate over the presence of the Orthodox icons in the Romanian state schools which, after the fall of communism in Romania, replaced the dominant portraits of the dictator. Answering the question whether they might be considered as a symbol of Orthodox identity some important moments from the history of Christianity in Romania are analysed. The article presents also the main points of the proponents and opponents in the discussion over the icons in the context of broader Romanian identity.

10

Intercultural musical dialogue in St John Passion by Sofia Gubaidulina

70%

Stochniol M.

Interdisciplinary Studies in Musicology

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2020

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issue 20

41-50

EN

Sofia Gubaidulina is one of the most important composers living today. Among her many works acknowledged and awarded prizes on the international forum, the diptych St John Passion and St John Easter [The Resurrection of Christ according to St John], the opus magnum of that outstanding Russian composer, occupies a special place. This work focuses the most important features of her music, such as a profound theological message based on a compilation of fragments from the Old Testament, Gospels and the Apocalypse of St John, as well as her musical rootedness in the cultural tradition of the churches of both East and West. Gubaidulina adapts the achievements of the artistic avant-garde in new and original ways, while at the same time she is an ardent champion of traditional universal values grounded in the message of the Bible and Christian cultural tradition. This paper presents St John Passion by Sofia Gubaidulina in the context of its theological and intercultural dialogue, as well as attempting to characterise the phenomenon represented by this composer, who raises anew reflection on the fate of humankind in the context of existential questions, while remaining faithful to the idea of high art, exquisite and open to various understandings of the idea of beauty.

11

Podróż jako poszukiwanie tożsamości. Europejskie peregrynacje romantyków rosyjskich

70%

Piwowarska D.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2013

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issue 4(26)

405-420

EN

The Author of the article concentrates on the role and sense of a journey as functioning in the consciousness of the Russian in the first half of the 19th century. The Russian used to travel to Europe for the sake of education already in the 18th century – in the epoch of Peter I. Travelling became even more popular in the Romantic period. Russian Romantics considered the journey to Europe as “the travel of discovery”, being thus a form of the exploration of the world and other cultures, but also a form of experience aimed at the acquisition of self‑knowledge and the recognition of self‑identity. The journey to the West of Europe could be perceived also in terms of a peculiar escape as well as an attempt at self‑liberation from the gloomy reality of the Russian Empire at the time of tsar Nikolay I. Russian travelers – observing European order and comparing it to their own country – realized that there was a great distance between Russia and Europe in this respect. The juxtaposition of those two worlds – Europe and Russia – was frequently connected with the process of verification of national, religious and cultural identity.

12

Rodzina, duchowny i ich miejsce przy umierającym człowieku

70%

Ławreszuk M., p., Ławreszuk M., Kostiuczuk J., Ignatiuk K., p., Ławreszuk M., Ignatiuk K.

ELPIS

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2017

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issue 19

PL

Artykuł podejmuje zagadnienia związane z duszpasterską opieką nad umierającym człowiekiem. Prawosławia wskazując na bezwarunkowe przykazanie miłości uczy, że miłość i wiara buduje więzi, których nawet śmierć nie jest w stanie przerwać. Cierpienia umierającego człowieka muszą być kompensowane troską, którą winni przejawiać rodzina, bliscy oraz duchowni. Artykułskupia się na poszukiwaniu praktycznych wskazówek związanych z kontaktem i opieką nad osobą umierającą. Przedstawione wnioski, wynikające z pasterskiego doświadczenia teologów oraz cerkiewnej praktyki modlitewnej, jednoznacznie potwierdzają konieczność zaangażowania duchownych i bliskich w pomoc i wsparcie osoby umierającej.

13

Świadomość grzechu i poczucie świętości jako dwa bieguny tożsamości prawosławnych Rosjan

70%

Kudroń J.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2013

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issue 4(26)

373-387

EN

We are convinced that it is impossible to indicate and to describe one leading and homogeneous type of identity, which would be common for majority of Russian Federation citizens in the beginning of XXI century. Since the reign of tzsar Peter I, Russian nation and society have been strongly divided into fractions of the followers of western European culture influences, and their conservative opponents, radically devoted to the local traditions. After the Bolshevik revolution and the soviet period situation turned even more complicated, as the attitude towards communism became another factor of national split. In this article we decided to concentrate on the specific type of old‑Russian, orthodox identity, often named as holly Russia identity – most typical for early Russian state and strongly suppressed by so‑called modern political movements as well as by communists. We are indicating three foundations of holly Russia identity, which are: language, national and religious community and the Christian orthodox state. All these factors are deeply rooted into religious ground, making holly Russia people orthodox believers, creating relatively harmonious civilization of spiritual, material, legal and political culture built on the same religious basis. This order has been violently destroyed by the Bolshevik revolution and the soviet state. When the Soviet Union collapsed holly Russia tradition was legalized back. Since the election of Vladimir Putin it has been also included into official Russian political order. Unfortunately it is very likely, that Vladimir Putin, former KGB officer is only using traditional symbols as the PR and political weapon.

14

Millest konelevad ja millest vaikivad triibud Abhaasia lipul? Religioossest situatsioonist Abhaasias

70%

Jurgenson A.

Mäetagused

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2019

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vol. 73

69-98

EN

When analysing the religious situation in Abkhazia, the Abkhazian authors present it primarily as a peaceful coexistence of different religions – Christianity, Islam, and native Abkhazian religion. Religions that have existed in Abkhazia side by side for centuries have shaped the worldview of the Abkhazians, which, according to some authors, have a strongly syncretistic shape. Along with syncretism and peaceful coexistence of religions, the Abkhazian authors emphasize the deep Christian roots of Abkhazia: many articles and books show how Christianity reached Abkhazia already in the first century, how it became state religion in the 6th–7th centuries, and how the Abkhazians have dealt with the Christian mission in the Caucasus. Sometimes this emphasis has a political background. When the Georgian-Abkhaz War (1992–93) took place, some Georgian politicians in the confrontation with Abkhazians emphasized the religious aspects of the conflict, and even later tried to present Abkhazia as a Muslim country. The article looks at Abkhazian religious life in the historical perspective and seeks to find explanations for the religious situation today. It also deals with religious image reproduction: Abkhaz authors’ efforts to get rid of the Islamic image of Abkhazia created by the Georgians. In the Soviet period all religions suffered from anti-religious repressions, mosques and churches of many Christian congregations were closed down, religious rituals were banned and carried out only secretly, and clergymen were repressed. Although after the collapse of the Soviet Union and the war of 1992–93 religious life is allowed again and even favoured by the authorities, the number of eager believers had remained small. Alongside the peaceful coexistence of Islam and Christianity, which is presented by many Abkhaz authors as a good example to be followed by other countries, we also have to speak about formal religiousness and religious secularization.

15

Studying Contemporary Greek Neo-Orientalism: the Case of the 'Underdog Culture' Narrative

70%

Mitralexis S.

Horyzonty Polityki

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2017

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vol. 8

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issue 25

125-149

EN

RESEARCH OBJECTIVE: This paper studies the prevalence, pre-eminence, premises and political usage of the “cultural dualism” narrative in contemporary Greece, which is predominantly attributed to Nikiforos Diamandouros. THE RESEARCH PROBLEM AND METHODS: The “cultural dualism” (“underdog culture”) reading of Modern Greece divides Greek society and political life into an “underdog” Orthodox conservative culture and a “reformist” Western secular culture, thus forming a Neo-orientalist schematization. The paper traces and analyses instances of this dichotomy (particularly instances in which it is presented as self-evident, a given) in Greek academia, journalism and political discourse. THE PROCESS OF ARGUMENTATION: This “underdog culture” narrative, broadly understood, is here identified as the implicit hermeneutic approach almost universally employed when studying non-standard political and cultural thought in Greece: other forms thereof comprise the dichotomies of “normal/ non-biased” versus “anti-Western,” “European” versus “national-populist,” “secular” versus “religious/Byzantine/Orthodox” etc. I proceed to analyse those and propose the term “Greek Neo-orientalism” for their categorization. RESEARCH RESULTS: In the paper, the prevalence of Diamandourean “underdog culture” reading in the Greek public sphere – academic as well as political and journalistic – is demonstrated, concluding that a non-Neo-orientalist reading of contemporary Greek political thought and theory is yet to appear. CONCLUSIONS, INNOVATIONS AND RECOMMENDATIONS: The paper underscores the need for an alternative research agenda that would for the first time examine non-standard Greek political thought that affirms Greece’s Byzantine past and Orthodox culture not via the Neo-orientalist approach, but through a methodology suitable to that end.

16

Spiritual Philosophy of Johann Schwarz

70%

Drozdek A.

IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych

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2013

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vol. 25

277-291

EN

Johann Georg Schwarz was a professor ofMoscow University in 1779–1882 and a mason. In his lectures for students and for general public he spoke mainly about spiritual aspects of both philosophy and masonry and stressed the importance of spirituality in both personal and social life. Schwarz distinguished three kinds of cognition and thus three kinds of knowledge: aninteresting kind, pleasant knowledge, and useful knowledge. He viewed the human being as a tripartite entity composed of three essences: conscience in the heart, taste or the will in the belly, and the mind or reason in the brain. This allowed him to see in the human being a likeness of the Trinity. Schwarz’ anthropological categorization is conﬁrmed by the ubiquity of tripartite divisions in his writings used to show the universal presence of the Trinity in all aspects of reality. The article also shows that although Schwarz’ anthropology was not entirely Orthodox, his spirituality and eschatology were in line with the Orthodoxy.

17

Odbudowa prawosławnej sieci parafialnej na Łemkowszczyźnie po 1956 roku jako element wielokulturowości regionu

61%

Dudra S., Instytut Politologii W. H.

Studia z Geografii Politycznej i Historycznej

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2014

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vol. 3

EN

As a result of the post-war resettlement (1944–1946) to the areas of the Ukrainian SSR , then to the so-called recovered territories, as part of the „Vistula Action” (1947), the area of Orthodox Lemkos’ religious life ceased to exist. Most historic temples with their equipment were destroyed. The Orthodox property was plundered. The process of restoration of the Orthodox parish network began after 1956. Its result was the establishment of Rzeszów Deanery already in 1959. The revival of the parish structures encountered numerous difficulties. Among the most important should be mentioned unfavorable position of local religious authorities, poor conditions of the temples, the lack of clergy. However, by the end of the 60s it had been possible to create a network of parish temples, which in general satisfied the religious needs of the faithful. The key moment for the development and stabilization of the religious life was the erection of Przemysl – Nowy Sacz Diocese in 1983. Following the democratic changes taking place in Poland after 1989, Orthodox Church began a new period in its operations. In addition to the integration, because of the emerging opportunities, in a wider range it could fulfill its culture-creating role and become an important element of the multicultural region.

PL

W wyniku powojennych przesiedleń (1944–1946) na tereny USRR, a następnie na Zie-mie Odzyskane w ramach akcji „Wisła” (1947 r.) życie religijne prawosławnych Łem-ków na obszarze Łemkowszczyzny przestało istnieć. W większości zabytkowe świątynie wraz z wyposażeniem uległy zniszczeniu. Mienie cerkiewne zostało rozgrabione. Proces odbudowy prawosławnej sieci parafialnej rozpoczął się po 1956 r. Jego efektem było powołanie już w 1959 r. dekanatu rzeszowskiego. Odradzanie się struktury parafialnej napotykało liczne utrudnienia. Wśród najważniejszych należy wymienić nieprzychylne stanowisko lokalnych władz wyznaniowych, zły stan przekazywanych świątyń, brak duchowieństwa. Jednak do końca lat 60. XX w. udało się stworzyć sieć parafialną, która zaspokajała potrzeby religijne wiernych. Kluczowym momentem dla rozwoju i stabili-zacji życia religijnego było erygowanie w 1983 r. diecezji przemysko-nowosądeckiej. W wyniku przemian demokratycznych dokonujących się w Polsce po 1989 r. Cerkiew prawosławna rozpoczęła nowy okres w swojej działalności. Poza elementami integra-cyjnymi, ze względu na pojawiające się możliwości, mogła w szerszym zakresie wypeł-niać swoją funkcję kulturotwórczą i stawać się istotnym elementem wielokulturowości regionu.

18

Antropologia prawosławna według świętego Iłariona (Troickiego)

61%

Pawełczyk-Dura K.

ELPIS

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2014

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vol. 16

151-158

PL

Iłarion (Troicki) był teologiem o rzadko spotykanym dorobku i nieprzeciętnej głębi myśli. Emblematyczna postać arcybiskupa wierejskiego, kanonizowanej ofiary bolszewickich prześladowań religijnych, jest jednym z wybitniejszych reprezentantów rosyjskiej myśli prawosławnej przełomu XIX i XX wieku. Kościół w Iłarionowskim systemie teologicznym nie jest jedynie prostą realizacją idei boskiego „uczłowieczania”, wcielania. Jest on jest źródłem wspólnoty i komunii (koinonia) człowieka z Bogiem. Wspólnota stanowi „bezpośredni skutek wcielenia”, „kontynuację wcielenia”. Wspólnota w duchowym dziedzictwie świętego Iłariona nie jest Chrystusem; jest nowym życiem w Chrystusie i z Chrystusem. Poprzez wymiar antropologiczny Chrystus wprowadził człowieka w rzeczywistość personalną i dynamiczną. Zjednoczenie samego Boga i człowieka dokonuje się tylko i wyłącznie w obszarze życia cerkiewnego. Chrystologia i duchowość nie mogą być rozdzielone. Zadaniem człowieka jest odnalezienie głębokiego nurtu życia duchowego i ujrzenie w nim oblicza Zbawiciela. Jest to wymiar antropologii chrześcijańskiej ukazujący byt osobowy w jego wyjątkowości i godności, w jego zdolności do osiągnięcia doskonałości duchowej. Aspekt antropologiczny tworzy w systemie teologicznym Iłariona spójny obraz misji Kościoła prawosławnego na przestrzeni dziejów. Jego uniwersalne posłannictwo można określić mianem egzegezy słowa Bożego, akcentującej nieskończoną miłość Boga do człowieka. Jej pełną treść oddaje Iłarionowska maksyma „poza Cerkwią nie ma zbawienia”, sugerująca, iż jedynie we wspólnocie można odnaleźć sens własnego istnienia i życia, a nade wszystko jego spełnienie.

EN

The Holy Hieromartyr Hilarion (Troitsky) was an outstanding theologian, preacher, Emblematic figure of archbishop of Vereya, canonized Bolshevik victims of religious persecution is one of the most prominent representatives of the Russian Orthodox thought the XIX and XX century. Anthropological aspect creates a theological system Hilarion coherent picture of the mission of the Orthodox Church through the ages. Its universal message can be described as the exegesis of the Word of God, emphasizing the infinite love of God for man. The full text captures Hilarion’s maxim “outside the Church there is no salvation”, suggesting that only the community it is possible to find the meaning of the own being, lives and above all him fulfillments.

19

Pravoslavná teologická etika – několik pohledů

61%

Ventura V.

Acta Universitatis Carolinae Theologica

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2015

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vol. 5

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issue 1

109-131

EN

The article introduces a key text of contemporary orthodox ethics called The Basis of the Russian Orthodox Church’s Social Concept, which synthesises theoretical and practical orthodox attitudes, briefly traces patristic sources from which this ethics originates and shows the connection of othodox ethics and spirituality, which is the basic and original accent of orthodox theology. Last but not least, it draws attention to several modern works of orthodox theologians, which are devoted to ethical themes.

20

Novikov: od masonerii po ortodoksję

61%

Drozdek A.

Annales Universitatis Mariae Curie-Sklodowska, sectio FF – Philologia

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2014

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vol. 32

EN

Nikolai Novikov, an eighteenth-century Russian publisher and writer, started his publishing career in St. Petersburg with a series of short-lived satirical journals. In these journals, he expressedstrong religious feelings that were frequently mixed with patriotism. He found such patriotic religiosity unfulfilling and turned to the masons who he thought had answers. He found masonryimportant to the extent to which it agreed with Christian tenets. His faith deepened as the result of his prolonged illness which marked his spiritual rebirth.The article argues that in his essays and letters Novikov maintained that religion was a very important part of life, in fact, life’s foundation. In particular, education of the mind and the heart should be founded on Christianity religion.Masonry was very important in Novikov’s life, but because he believed that masonry should lead in the direction of Christianity, he remained Christian deeply committed to the dogmas and rites of the Orthodox church.

PL

Mikołaj Nowikow, XVIII-wieczny wydawca i pisarz rosyjski, rozpoczął swą działalność wydawniczą w Petersburgu serią krótkotrwałych pism satyrycznych. W pismach tych Nowikow dał wyraz swym silnym uczuciom religijnym, które często powiązane były z patriotyzmem. Owa patriotyczna religijność nie dawała mu poczucia spełnienia, zwrócił się zatem w stronę masonerii, która w jego odczuciu była odpowiedzią na poszukiwania religijne – w takim jednakże stopniu, do jakiego zgodna była z zasadami chrześcijańskimi.Niniejszy artykuł argumentuje, iż w swych esejach i listach Nowikow utrzymywał, że religia jest ważną częścią życia, a nawet jego fundamentem. W szczególności edukacja serca i myśli powinnawspierać się na zasadach chrześcijańskich. Chociaż masoneria była ważnym elementem w życiu Nowikowa, pozostał on do końca chrześcijaninem głęboko wierzącym w prawdziwość zasad i rytuałów Kościoła prawosławnego, ponieważuważał, że masoństwo powinno prowadzić w kierunku chrześcijaństwa.

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