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THE WARSAW CONFEDERATION (1573) IN LATEST AMERICAN HISTORIOGRAPHY (Konfederacja warszawska (1573) w najnowszej historiografii amerykanskiej)

100%
Marczewski J. R.
Roczniki Historii Kosciola (Annals of Church History)
|
2010
|
vol. 2(57)
57-99
EN
Widespread globalization is strongly present in science. The phenomenon gives Polish scholars an opportunity to make up for any signs of backwardness that were caused by the burden of the Communist Era. Contacts with American scholars are very important as American historiography is eager to deal with church-related historical issues, for example the question of religious tolerance in Europe of the early modern era. An extensive survey of university library collections in the States allowed the Author to conclude that several dozen scholars have to some degree dealt with the Warsaw Confederation. It can also be said that these academic circles are increasingly interested in establishing contacts with scholars working in Central Eastern Europe. This interest results directly from the difficulty in breaking the language barrier in the literature as well as from the scarcity of Polish research published in congress languages. Thus, it is becoming necessary for Church historians to publish their work in English. Disregarding this fact will lead to further new isolation and marginalization.
2

ETNICKÁ A NÁBOŽENSKÁ TOLERANCIA.OHLAS RÁKOCIHO POVSTANIA V DIELACH MATEJA BELA

86%
Kincses K. M.
Historický časopis (Historical Journal)
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2011
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vol. 59
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issue 2
313-330
EN
In the study the author outlines the background of two conceptually and practically related circles of questions, which are most significantly connected with the reform efforts of Rakoczi's state in the work of the outstanding scholar from Hungary Matej Bel (1684 - 1749), namely the problems of ethnic and religious tolerance. The scientific and ecclesiastical-political conception carefully constructed by Matej Bel has two basic pillars. One is the ability of national, ethnic and social group coexistence. The second is a natural factor of the coexistence of these groups, namely religious tolerance. A basic principle of the lifelong scientific programme of Matej Bel was to express his view on the question of religious tolerance, which we want to examine through analysis of his hitherto unknown work 'Kurtze Erzehlung der Religions Geschicht in Ungarn occasione der Rakoczischen Revolution in Ungarn'. At the end of the first decade of the 18th century, after the Ruzomberok synod, which, in political terms, meant a split in the Evangelical Church, he remained among those who rejected in principle a policy of discrimination.
3
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Realizacja tolerancji religijnej w XVII-wiecznym Marylandzie

58%
Michalik P.
Studia z Prawa Wyznaniowego
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2011
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vol. 14
47-78
PL
Trudno nie zgodzić się z przyjętą przez większość badaczy tezą o funkcjonowaniu tolerancji religijnej w XVII-wiecznym Marylandzie, angielskiej kolonii złożonej w Ameryce w 1634 r. przez katolika Cecila Calverta, Lorda Baltimore. Wystarczy przypomnieć, iż przysięga gubernatora kolonii z 1648 r. była pierwszym amerykańskim aktem prawnym zawierającym słynną klauzulę swobodnej praktyki (free exercise of religion), a uchwalony w Marylandzie w 1649 r. An Act Concerning Religion pierwszą amerykańską ustawą gwarantującą przedmiotową swobodę wszystkim chrześcijanom. Badania zaprezentowane w niniejszym artykule pozwalają jednak postawić tezę, iż dla lordów Baltimore ostatecznym celem realizowanej w XVII-wiecznym Marylandzie tolerancji religijnej było wprowadzenie rozdziału kościoła od państwa w kolonii. Powyższe założenie pozwala na właściwe zrozumienie zarówno marylandzkich regulacji prawno-wyznaniowych jak i polityki tolerancji religijnej lordów Baltimore. Tytułem przykładu wskazać można na przeprowadzone przez władze Marylandu prześladowanie kwakrów, którzy z pobudek konfesyjnych odmawiali składania przysięgi wierności na rzecz Lorda Baltimore. Prześladowanie to pozostaje w sprzeczności z faktem, iż żaden z kwakrów, a nawet Żyd otwarcie przeczący boskości Chrystusa, nie zostali ukarani za bluźnierstwo przeciwko Trójcy Świętej, za który to czyn de iure groziła w XVII-wiecznym Marylandzie kara śmierci. Sprzeczność ta okaże się być jednak tylko pozorna, jeśli za podstawę powyższej polityki przyjmiemy realizację zasady rozdziału kościoła od państwa, gwarantującej świecki porządek w kolonii.
EN
For many historians it is certain that in the seventeenth century Maryland, an English colony founded in America in 1634 by a Catholic, Cecil Calvert, Lord Baltimore, there was religious toleration. It is difficult to disagree with this statement. The oath of the Governor of Maryland from 1648 was the first American legal document which used the famous free exercise clause. Furthermore, An Act Concerning Religion enacted in Maryland in 1649, was the first American legislative act which guaranteed the free exercise of religion to all Christians. However, as far as this paper is concerned, it was not religious toleration that Lords Baltimore finally wanted to achieve. Their real idea was the separation of the church and state. This is the most convincing explanation not only of the seventeenth century Maryland religious laws, but also of the politics of the Lords Baltimore in the field of religious toleration. For instance, the Maryland government persecuted Quakers, after on the base of their religion they refused to take an oath of fidelity to the Lord Baltimore. In contrast to that, not one Quaker or even Jew, who openly denied the divinity of Christ, was punished for blasphemy against the Holy Trinity, which was by the law a capital crime in the seventeenth century Maryland. The reason behind this confusing policy was the realization of the idea of the separation of church and state which guaranteed the secular order in the colony.
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