Search results

1

Shakespeare and the Demonization of Fairies

100%

Spyra P.

Text Matters: A Journal of Literature, Theory and Culture

|

2017

|

issue 7

194-213

EN

The article investigates the canonical plays of William Shakespeare - Hamlet, Macbeth, A Midsummer Night’s Dream and The Tempest - in an attempt to determine the nature of Shakespeare’s position on the early modern tendency to demonize fairy belief and to view fairies as merely a form of demonic manifestation. Fairy belief left its mark on all four plays, to a greater or lesser extent, and intertwined with the religious concerns of the period, it provides an important perspective on the problem of religion in Shakespeare’s works. The article will attempt to establish whether Shakespeare subscribed to the tendency of viewing fairies as demonic agents, as epitomized by the Daemonologie of King James, or opposed it. Special emphasis will also be put on the conflation of fairies and Catholicism that one finds best exemplified in Thomas Hobbes’ Leviathan. The article draws on a wealth of recent scholarship on early modern fairies, bringing together historical reflection on the changing perception of the fairy figure, research into Shakespeare’s attitude towards Catholicism and analyses of the many facets of anti-Catholic polemic emerging from early modern Protestant discourse.

2

Shakespeare and the Demonization of Fairies

100%

Spyra P.

Text Matters: A Journal of Literature, Theory and Culture

|

2017

|

issue 7

194-213

EN

The article investigates the canonical plays of William Shakespeare - Hamlet, Macbeth, A Midsummer Night’s Dream and The Tempest - in an attempt to determine the nature of Shakespeare’s position on the early modern tendency to demonize fairy belief and to view fairies as merely a form of demonic manifestation. Fairy belief left its mark on all four plays, to a greater or lesser extent, and intertwined with the religious concerns of the period, it provides an important perspective on the problem of religion in Shakespeare’s works. The article will attempt to establish whether Shakespeare subscribed to the tendency of viewing fairies as demonic agents, as epitomized by the Daemonologie of King James, or opposed it. Special emphasis will also be put on the conflation of fairies and Catholicism that one finds best exemplified in Thomas Hobbes’ Leviathan. The article draws on a wealth of recent scholarship on early modern fairies, bringing together historical reflection on the changing perception of the fairy figure, research into Shakespeare’s attitude towards Catholicism and analyses of the many facets of anti-Catholic polemic emerging from early modern Protestant discourse.

3

‘In ere des hilgen bischops unde hovetheren sunte Liborius...’: Westphalian relic tabernacles on the eve of the Protestant Reformation

100%

Timmermann A.

Umění (Art)

|

2023

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vol. 71

|

issue 1

2-20

EN

This is Part 2 of a two-part study on microarchitectural relic tabernacles or Heiltumshäuser constructed in churches along Westphalia’s Hellweg during the century and half before the introduction of the Protestant Reformation (Part 1 was likewise published in this journal; see Achim Timmermann, ‘dem heyligen Cruse to Werle…’: The Architectural Presentation of Civic Relics along Westphalia’s Hellweg, ca. 1370–ca. 1430’, Umĕní LXX, 2022, pp. 2–18). In the current article, I explore five Heiltumshäuser erected mainly in ecclesiastical institutions between the very end of the fifteenth century and the 1520s, including the turriform tabernacles of St Mariae auf dem Berge in Herford, the Cathedral of Sts Maria, Liborius and Kilian in Paderborn, and the Augustinian Nunnery Church of St Walburga in Soest. I argue that by the late fifteenth century, century, architects, artists, patrons and relic scenographers no longer endeavored to generate what might be called archetypal designs — exemplified by the “first-generation” relic houses discussed in Part I of this study — but were instead driven by a novel form of mimetic rivalry, which led to the creation of a uniform artistic landscape in which relic tabernacles were both ‘at war’ with each other, and with the much more numerous sacrament houses that were popping up all around them. Because of their almost identical ways of enshrining and staging the sacred, which revolved around the production of rectilinear frameworks that guided the pious gaze, both late fifteenthcentury sacrament houses and Heiltumshäuser were part and parcel of a new kind of scopic regime, in which access to the divine was mediated through physical withdrawal and simultaneous visual substitution. With their enclosed, grilled relic compartments and obfuscatory pyramids, Westphalia’s later relic houses were objects lessons in the auratization of sacred matter, whether it be the body of a saint (as at Paderborn), a reliquary statuette (as at Soest) or the fragment of a tree trunk (as at Herford). Beyond channeling the sacred gaze, they functioned as lithic memorials to individual and collective egos, and despite their relative sameness, as powerful markers of institutional identity

CS

Tento článek je druhou částí dvoudílné studie o mikroarchitektonických relikviářích neboli Heiltumshäuser postavených v kostelech podél vestfálské cesty Hellweg v průběhu jednoho a půl století před zahájením protestantské reformace (první část byla publikována rovněž v tomto časopise, viz Achim Timmermann, „dem heyligen Cruse to Werle…“: The Architectural Presentation of Civic Relics along Westphalia’s Hellweg, ca. 1370 — ca. 1430, Umĕní LXX, 2022, s. 2–18). Zabývám se v něm pěti Heiltumshäuser vybudovanými od sklonku 15. století do dvacátých let 16. století převážně v církevních institucích, zejména stavbami věžovitých relikviářů v mariánském kostele v Herfordu, v katedrále Panny Marie, sv. Libora a sv. Kiliána v Paderbornu a v kostele sv. Valburgy v klášteře augustiniánek v Soestu. Domnívám se, že na konci 15. století architekti, umělci, objednavatelé a inscenátoři relikvií již neusilovali vytvářet to, co bychom mohli nazvat archetypálními formami, jejichž příkladem jsou relikviáře „první generace“ a o nichž pojednávala první část studie. Namísto toho se řídili novým druhem mimetické rivality, která vedla k vytvoření homogenní umělecké oblasti. Relikviáře zde „soupeřily“ jak mezi sebou, tak s mnohem početnějšími sanktuáři, které se objevovaly všude v okolí. Vzhledem k téměř totožným způsobům uchovávání a inscenování posvátného, které spočívaly ve vytvoření lineárních rámců navádějících zbožný pohled, byly sanktuáře a Heiltumshäuser z konce 15. století nedílnou součástí nového typu skopického režimu. Přístup k božskému v něm byl zprostředkováván skrze fyzickou izolaci a souběžnou vizuální substituci. Pozdější vestfálské relikviáře s uzavřenými oddíly pro relikvie, mřížkami a enigmatickými jehlancovými věžemi byly názorným příkladem auratizace posvátných předmětů, ať už šlo o tělo světce (jako v Paderbornu), relikviářovou sošku (jako v Soestu) nebo fragment kmene stromu (jako v Herfordu). Kromě toho, že usměrňovaly zbožný pohled, fungovaly také jako kamenné památníky individuálního a kolektivního sebevědomí a přes relativní jednotvárnost i jako výrazné znaky institucionální identity.

4

The meritocracy or “responsibility elite”? An evangelical approach to the issue of social elites

88%

Kopiec P.

Annales. Etyka w Życiu Gospodarczym

|

2017

|

vol. 20

|

issue 7

91-101

EN

The notion of meritocracy is among the keywords used to describe the contemporary world. Increasingly, it has become a central concept of an order with globalization and the impact of free-market philosophy on society and culture as the main factors. The concept of meritocracy examines the nature of elites. On the one hand, meritocratic elites come from groups selected for their merits and competences; on the other hand, they avoid their responsibility towards society and culture. Amongst many counterproposals, it seems worthwhile to present the evangelical concept of elites embedded in evangelical social teaching. Evangelical theology introduces the idea of responsibility elites in its social discourse. According to evangelical theologians, in order to overcome the growing social, economic and cultural crisis of today, it might be necessary to rehabilitate the notion of the common good. Considered from a sociological and a theological standpoint, responsibility elites play a significant role in spreading the concept of the common good. The article presents theological guidelines for evangelical teachings on elites as well as evangelical proposals concerning the subject matter, collating them with a comprehensive assessment of meritocratic elites.

5

Merytokracja czy „elity odpowiedzialnościowe”? Ewangelicka interpretacja zagadnienia elit społecznych

88%

Kopiec P., John Paul II Catholic University of Lublin, petrko@kul.lublin.pl

Annales. Etyka w Życiu Gospodarczym

|

2015

|

vol. 18

|

issue 2

EN

The notion of meritocracy is among the keywords used in order to describe the contemporary world. It has become more and more an inherent concept of an order whose main factors are said to be globalization as well as the impact of free market philosophy on society and culture. The concept of meritocracy considers the nature of elites. On the one hand, meritocratic elites are taken from groups selected for their merits and competences, but on the other hand they avoid their responsibility towards society and culture. Amongst many counterproposals it seems worthwhile to present the evangelical concept of elites which is deeply embedded in evangelical social teaching. Evangelical theology introduces in its social discourse the notion of the responsibility elites. According to evangelical theologians, the key task to overcome the growing social, economic and cultural crisis of today may be found in the rehabilitation of the notion of common good. Interpreted from a sociological as well as theological standpoint, responsibility elites play an important role when spreading the concept of the common good. The article presents theological guidelines of evangelical teaching on elites as well as evangelical proposals concerning the issue collating them with the broad diagnosis of the meritocratic elites.

6

Louvain Edition of the Vulgate and the New Testament in the Translation by Jakub Wujek from 1593 Study of Matthew 16:13–20

75%

Nicko-Stępień P.

Odrodzenie i Reformacja w Polsce

|

2017

|

vol. 61

PL

The article is devoted to the influence of the Louvain edition of the Vulgate on the workshop of Jakub Wujek, one of the most famous sixteenth-century translators of the Bible. This relationship is shown based on the example of the pericope concerning the promise of the primacy of St. Peter from Matthew 16:13‒20. Until now, studies of the method of the Jesuit from Wągrowiec have availed themselves at random of various editions of the Vulgate (different from those used by the translator, including even modern translations), leading to erroneous conclusions about his workshop. The article comprises the exact editions on which Wujek based his work. This method enabled the discovery that the marginal notes added to the text by the translator were not compiled by him, but transcribed from the Louvain edition of the Vulgate.

7

Always Faithful? Confessional Situation in Sixteenth-Seventeenth-Century University of Cracow

75%

Machaj D.

Odrodzenie i Reformacja w Polsce

|

2016

|

vol. 60

PL

The article aims at showing in a new light the confessional situation of the University of Cracow in the sixteenth and seventeenth centuries, using sources omitted in previous research into the topic and thanks to a more detailed analysis of the sources used by other scholars (e.g., Acta rectoralia, university conclusions, rectors’ and professors’ diaries). The Academy of Cracow (as it was called then) was a Catholic institution, thus portraying the attitude of the university’s authorities to non-Catholics in a period of confessional struggle in Cracow and in the Commonwealth seemed promising. Another point was to analyse the possibilities for non-Catholics to function within the walls of the University in different periods of time, as well as to describe the most important events and regulations, which influenced the University’s policy. The author also tried to bring to light the subsequent stages of administrative exclusion (on various levels) of non-Catholic students. However, the contacts of the Academy with religious minorities in Cracow is a matter so complex, that it remained beyond the scope of the article.

8

Uzroci sekularizacije prema Christopheru Dawsonu

65%

Bartulica S. N.

Poznańskie Studia Slawistyczne

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2016

|

issue 10

PL

The article examines the root causes of the secularization of European culture by focusing on the writings of the English historian Christopher Dawson. Dawson’s central argument is that every human culture is based on religion and, thus, European culture on Christianity. He identifies the root causes of secularization to be found in the Renaissance and Protestant Reformation movements, both of which facilitated the emergence of the modern nation-state, but in different ways. The Renaissance marked the coming of a new culture – a new way of life – which had its roots deep in the past and had been developing for centuries in the Mediterranean world. The Protestant Reformation, on the other hand, brought an end to the religious unity which had existed for centuries in Western Europe, and subsequently divided Europe along religious lines. These two movements essentially laid down the foundations of an alternative culture, one often unbeknown to its architects: a culture which was still very much influenced by Christian origins, but would become over time first the rival and later the successor of Christianity.

9

Johna Locke’a koncepcja tolerancji jako reakcja na zasadę „cuius regio, eius religio”

63%

Szwed A.

Roczniki Filozoficzne

|

2014

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vol. 62

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issue 4

65-85

PL

Celem artykułu jest prezentacja i ocena argumentacji na rzecz potrzeby tolerancji religijnej, jaką znajdujemy w Liście o tolerancji Johna Locke’a (1632-1704). Pojęcie tolerancji zostało wypracowane przez angielskiego filozofa w odniesieniu do politycznej zasady cuius regio, eius religio („czyja władza, tego religia”), sformułowanej expressis verbis na Zjeździe w Augsburgu w 1555 r., ale znacznie wcześniej zastosowanej w Anglii za rządów króla Henryka VIII. Locke pokazał, że podporządkowanie religii bieżącej polityce było fatalnym błędem politycznym. W latach 1530-1689 spowodowało to państwowy terror, wrzenie społeczne i wyraźna deprecjację religii chrześcijańskiej. Król stał się najwyższym zwierzchnikiem Kościoła w Anglii, decydował o formach kultu i o dogmatycznym kształcie oficjalnej religii. Rządy oparte na zasadzie cuius regio, eius religio z definicji były nietolerancyjne wobec „niepaństwowych” grup wyznaniowych. Ich przekonania religijne były spychane do sfery życia prywatnego, pozostając z punktu widzenia prawa nielegalnymi. Przeciwnicy władzy królewskiej byli wykluczani ze sfery publicznej, więzieni, a nawet skazywani na karę śmierci. John Locke był pierwszym europejskim myślicielem, który do końca pojął istotę tego skrajnie niebezpiecznego i politycznie kosztownego błędu, popełnionego przez króla Henryka VIII i jego następców. Wywołując swoimi tekstami szerokie dyskusje o potrzebie tolerancji, znacząco przyczynił się do politycznego, społecznego i religijnego pokoju w Anglii. Pierwotnym celem Johna Locke’a nie był projekt ogólnie akceptowanej tolerancji religijnej. Mimo pewnych sympatii dla socynian, angielski myśliciel nie miał skłonności irenistycznych. Nie chciał uczestniczyć w opracowywaniu międzyreligijnego teologicznego minimum, możliwego do zaakceptowania przez wszystkie strony religijnego sporu. Locke jako filozof polityki odpowiedział na potrzebę swoich czasów. Głównym problemem było wyjście Anglii ze stanu permanentnego wrzenia, krwawych konfliktów i ciągłych ideologicznych dysput, powodujących wzrost nienawiści religijnych i politycznych, i zaprowadzenie trwałego pokoju społecznego. Jego koncepcja tolerancji miała przede wszystkim znaczenie historyczne, ale do pewnego stopnia przyczyniła się także do rozwoju europejskiej demokracji.

EN

As the aim of this article is to demonstrate and assess of argumentation value for the tolerance, we can find in The Letter on Tolerance, written by John Locke (1632–1704). His concept of tolerance was the answer to the political principle cuius regio, eius religio, for the first time verbally formulated in Germany (Augsburg, 1555), but much earlier applied in England during the reign of Henry VIII. Beyond all doubt Locke proved that religion subordination to the current politics was a fatal political error. In the 1530–1689 years it caused political terror, social turmoil and considerable depreciation of Christian religion. A king was a Supreme Governor of Church of England and in practice decided on dogmatic shape of official religion. Governments based on the principle cuius regio, eius religio were intolerant by definition towards “non stated-owned” confessional communities. Their religious beliefs were driven back to the illegal private life. Royal opponents were excluded from the public sphere, imprisoned and even executed. John Locke was the first European thinker, who thoroughly understood this extremely expensive political error, committed by the king Henry VIII and his successors, and by his writings provoked comprehensive discussions, which to a considerable degree led to the political, social and religious peace in England. As a primordial aim for John Locke was not to make a project of generally accepted religious tolerance. In spite of some sympathy to Socinian writers, English thinker had no irenistic inclinations, in order to participate in creation of inter-religious theological minimum, possible to accept by all sides. Locke, as a philosopher of politics responded to the needs of his times. The main problem was how to get England out from a state of permanent turmoil, bloody conflicts and continuous ideological discussions, bringing out growing religious and political hate, and to lead to stable social peace. His concept of tolerance had first and foremost historical meaning and to some degree contributed to the development of European democracy.

10

Filip Melanchton. Autor Konfesji Augsburskiej. Ekumeniczna wizja Reformacji

63%

Kopiec P.

Roczniki Teologii Ekumenicznej

|

2012

|

vol. 4(59)

179-200

EN

The article aims to explain how far the Augsburg Confession has been impacted by the person of Phillip Melanchthon. The history and the content of the Confession, which is still declared to be one of the most important documents of the Protestant Reformation, confirms the dream of its author about one, non-divided church. However, Melanchthon did not write his confession of faith, but the confession of whole Lutheran Church. His work bears the witness of going against the various current trends of the continuous struggle. The Protestant Reformation, despite itself, resulted in the Christianity torn apart. The Augsburg Confession was an attempt, however unsuccessful, to reconcile divided churches. Yet, this is the reason to consider the Confession as the document of an ecumenical character. Today, in the light of the Joint Declaration on the Doctrine of Justification, its ecumenical feature is stressed again, for the doctrine of justification by faith alone was the theological background and the normative key of the Confession.

PL

Celem artykułu jest ustalenie, jaki wpływ na treść Wyznania Augsburskiego miały teologiczne przekonania i osobowość Filipa Melanchtona. Analiza treści i historii Wyznania, jednego z najważniejszych dokumentów Reformacji, świadczy o marzeniu jej autora o jednym, niepodzielonym Kościele. Melanchton nie tworzył jednak swojego wyznania, ale wyznanie całego Kościoła Luterańskiego. Reformacja, wbrew sobie, podzieliła chrześcijaństwo. Wyznanie Augsburskie było próbą, wprawdzie nieudaną, pogodzenia podzielonych stron. Daje to jednak podstawy do rozważania jej ekumenicznego charakteru. Dzisiaj, w świetle Wspólnej Deklaracji o Usprawiedliwieniu, ten ekumeniczny rys jest wciąż podkreślany, jako że doktryna o usprawiedliwieniu jedynie przez wiarę była teologicznym fundamentem i kluczem normatywnym Wyznania.

11

Zawsze wierny? Sytuacja wyznaniowa w Uniwersytecie Krakowskim w XVI i XVII w.

51%

Machaj D.

Odrodzenie i Reformacja w Polsce

|

2015

|

vol. 59

PL

Celem artykułu jest ukazanie w nowym świetle sytuacji wyznaniowej Uniwersytetu Krakowskiego w wiekach XVI i XVII, dzięki wykorzystaniu pomijanych w tym kontekście źródeł (głównie albumów studentów) oraz dzięki wnikliwszej analizie tych, z których korzystali wcześniejsi badacze zagadnienia (np. akt rektorskich, konkluzji uniwersyteckich oraz diariuszy profesorów i rektorów). Uniwersytet Krakowski był katolicką instytucją, dlatego interesujące wydaje się przedstawienie stosunku władz uczelni do akatolików w okresie, gdy sprawy wyznaniowe stały się palącym problemem w Krakowie i całej Rzeczypospolitej. Założeniem było także przeanalizowanie możliwości funkcjonowania innowierców w kręgu uczelni w poszczególnych okresach oraz przedstawienie najważniejszych wydarzeń czy regulacji mających wpływ na politykę Uniwersytetu. Kolejnym zadaniem było ukazanie poszczególnych etapów administracyjnego wykluczania (na wielu poziomach) studentów akatolickich. Jednak same kontakty uczelni z mniejszościami religijnymi w Krakowie są kwestią tak złożoną, że pozostały poza granicami tego tekstu.

EN

The article aims at showing in a new light the confessional situation of the Academy of Cracow in the 16th and 17th centuries, using sources omitted in previous research into the topic and thanks to a more detailed analysis of the sources used by other scholars (e.g., Acta rectoralia, university conclusions, rectors’ and professors’ diaries). The Academy of Cracow was a Catholic institution, thus portraying the attitude of the university’s authorities to non-Catholics in a period of confessional struggle in Cracow and in the Commonwealth seemed promising. Another point was to analyse the possibilities for non-Catholics to function within the walls of the University in different periods of time, as well as to describe the most important events and regulations, which influenced the University’s policy. The author also tried to bring to light the subsequent stages of administrative exclusion (on various levels) of non-Catholic students. However, the contacts of the Academy with religious minorities in Cracow is a matter so complex, that it remained beyond the scope of the article.

12

Wulgata Lowańska a Nowy Testament w przekładzie ks. Jakuba Wujka z roku 1593 Studium Mt 16, 13-20

51%

Nicko-Stępień P.

Odrodzenie i Reformacja w Polsce

|

2015

|

vol. 59

PL

Artykuł jest poświęcony wpływowi Wulgaty Lowańskiej na warsztat Jakuba Wujka – jednego z najbardziej znanych tłumaczy biblijnych XVI w. Zależność ta została ukazana na przykładzie perykopy o obietnicy prymatu św. Piotra z Mt 16, 13-20. Do tej pory w badaniach nad metodą tego jezuity z Wągrowca posługiwano się przypadkowymi wydaniami Wulgaty (różnymi od tych, z których tłumacz korzystał, a nawet współczesnymi), co prowadziło do błędnych wniosków na temat jego warsztatu. Niniejszy artykuł zawiera dokładnie te edycje, na których Wujek opierał swoją pracę. To doprowadziło do odkrycia, że noty marginalne umieszczane przez tłumacza przy tekstach nie były sporządzane przez niego, ale przepisywane z Wulgaty Lowańskiej.

EN

The article is devoted to the influence of the Louvain edition of the Vulgate on the workshop of Jakub Wujek, one of the most famous 16th-century translators of the Bible. This relationship is shown based on the example of the pericope concerning the promise of the primacy of St Peter from Matthew 16:13‒20. Until now, studies of the method of the Jesuit from Wągrowiec have availed themselves at random of various editions of the Vulgate (different from those used by the translator, including even modern translations), leading to erroneous conclusions about his workshop. The article comprises the exact editions on which Wujek based his work. This method enabled the discovery that the marginal notes added to the text by the translator were not compiled by him, but transcribed from the Louvain edition of the Vulgate.

13

Hingabe an den Glauben. Zeugnisse von Frömmigkeit in pommerschen Inschriften vom Mittelalter zur Neuzeit

32%

Herold J.

Przegląd Zachodniopomorski

|

2018

|

issue 4

33-52

EN

In the historical Pomerania there are many inscriptions dated from the times of the Reformation (before and after it), in which their authors expressed their piety or it is possible to come to some conclusions about it. That tradition has been analysed in the period of time that starts when the first inscriptions of that type appeared in Pomerania in the 13th century and stretches out till the mid-17th century. After the general character of the inscriptions and the concept of piety have been preliminarily explained two carriers of inscriptions – bells and tombstone – are introduced; first, it has been described what type of inscriptions may be found on them; next, the article focuses on the inscriptions inspired by religious motives, which makes it possible to come to the conclusions about the piety of their authors. A special attention has been paid to the changes in various texts in the 16th century; some of them may have resulted from the beliefs that were modified by the Reformation, whereas others may be associated with social changes within various faiths.

DE

Auf dem Gebiet des historischen Pommern ist eine große Zahl von Inschriften aus vorund nachreformatorischer Zeit erhalten, in denen die Urheber dieser Texte ihrer Frömmigkeit Ausdruck verleihen oder die Rückschlüsse auf deren Frömmigkeit erlauben. Der für die Untersuchung dieser Überlieferung in Betracht gezogene Zeitraum beginnt mit dem ersten Auftreten von Inschriften in Pommern im 13. Jahrhundert und reicht bis zur Mitte des 17. Jahrhunderts. Nach einführenden Erläuterungen zum allgemeinen Charakter von Inschriften und zum Begriff der Frömmigkeit werden zwei Gruppen von Inschriftenträgern – Glocken und Grabplatten – vorgestellt. Zunächst wird dargelegt, welche Gattungen von Inschriften im Allgemeinen auf ihnen anzutreffen sind. Daran anschließend richtet sich der Fokus auf religiös motivierte Inschriften, die Rückschlüsse auf die Frömmigkeit ihrer Urheber erlauben. Das besondere Augenmerk liegt auf Veränderungen einzelner Textgattungen im 16. Jahrhundert, von denen manche auf veränderte Glaubensvorstellungen infolge der Reformation, andere hingegen auf einen konfessionsübergreifenden Wandel der Gesellschaft zurückzuführen sind.

Refine search results

Shakespeare and the Demonization of Fairies

Shakespeare and the Demonization of Fairies

‘In ere des hilgen bischops unde hovetheren sunte Liborius...’: Westphalian relic tabernacles on the eve of the Protestant Reformation

The meritocracy or “responsibility elite”? An evangelical approach to the issue of social elites

Merytokracja czy „elity odpowiedzialnościowe”? Ewangelicka interpretacja zagadnienia elit społecznych

Louvain Edition of the Vulgate and the New Testament in the Translation by Jakub Wujek from 1593 Study of Matthew 16:13–20

Always Faithful? Confessional Situation in Sixteenth-Seventeenth-Century University of Cracow

Uzroci sekularizacije prema Christopheru Dawsonu

Johna Locke’a koncepcja tolerancji jako reakcja na zasadę „cuius regio, eius religio”

Filip Melanchton. Autor Konfesji Augsburskiej. Ekumeniczna wizja Reformacji

Zawsze wierny? Sytuacja wyznaniowa w Uniwersytecie Krakowskim w XVI i XVII w.

Wulgata Lowańska a Nowy Testament w przekładzie ks. Jakuba Wujka z roku 1593 Studium Mt 16, 13-20

Hingabe an den Glauben. Zeugnisse von Frömmigkeit in pommerschen Inschriften vom Mittelalter zur Neuzeit