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„Wojciechowym szlakiem” Gertrudy Skotnickiej na tle innych opowieści o świętym Wojciechu dla młodego czytelnika

100%

Olszewska B.

Stylistyka

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2020

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vol. 29

293-315

EN

The novel Wojciechowym szlakiem [On the Trail of St Adalbert] by Gertura Skotnicka stands out from other hagiographic works about this saint not only in terms of its size, but also as far as its composition and method of presenting this character are concerned. In contrast, the works by Ewa Skarżyńska and Andrzej Hartliński do not go beyond the established genre formula. Only Anna Czerwińska-Rydel uses an original idea, implementing in her story the motif of the Gniezno Doors. The content of each bas-relief scene visible on the door constitutes a separate chapter of the book. Skotnicka also refers to this motif by mentioning its artistic value in the account of a high school student and the narrator, and by using it as illustrative material for her book. The author plays with time to transfer the boy-hero into the 10th century, which allows her to slowly create a double portrait: conventional, i.e. of an idealised saint and martyr, and the other one – of an ordinary man. This way of portraying creates plenty of room for active participation of the reader, stimulating their imagination. The artistic consequence is a multi-layered narrative, the use of a story within a story, and a play with genre and stylistic conventions. The diversity of linguistic and stylistic forms seems to be motivated by the course of action, changing the setting and time, the situation in which the boy-hero takes part, and the presence of two world-views: Christian and pagan.

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Sanktuarium diecezjalne Świętego Wojciecha, biskupa i męczennika w Świętym Gaju

71%

Starczewski A.

Studia Elbląskie

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2021

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vol. 22

181-206

EN

In 997, a group of missionaries led by the Czech bishop Adalbert set out on an evangelising journey to Prussia. This mission ended with Adalbert’s martyrdom (23 April 997). It happened near Heiligenwalde (Święty Gaj), on the site of the Prussian fortress of Cholinum. The village of Heiligenwalde was founded on 17 April 1324 by Luther of Brunswick, the Teutonic Order Comtur of Christburg (Dzierzgon). The first chapel was built on this site between 1299 and 1324 and rebuilt at the end of the 14th century. In the 16th century, the church was taken over by the Protestants in the course of the Reformation. In 1861, the church burned down as a result of a lightning strike. The lower parts of the wall and thegranite baptismal font have been preserved. In 1864 – 1865, the church was rebuilt on the old foundations and given a neo-Gothic style. A brick tower was erected, a three-sided presbytery was added and the west gable and the gable of the vestry were rebuilt. These works were directed by Edward Anderson (†1872), a pastor from Königlich Blumenau (Kwietniewo). The new church was consecrated on 29 October 1865. After the Second World War thechurch was taken over by the Catholic parish, which then belonged to the Diocese of Warmia (Ermland) and since 1992 to the Diocese of Elbląg. The article describes the history of the church and the sanctuary in Heiligenwalde, its architecture, its furnishings, and the buildings recently erected on its grounds: the field altar and the pilgrims’ house. The year 2021 marks the 35th anniversary of the establishment of the diocesan shrine of the Holy Bishop and Martyr Adalbert in Heiligenwalde.

PL

W 997 r. grupa misjonarzy na czele z pochodzącym z Czech bp. Wojciechem udała się do Prusów z misją ewangelizacyjną. Misja ta zakończyła się męczeńską śmiercią Wojciecha (23 kwietnia 997). Stało się to w okolicach Świętego Gaju, w miejscu pruskiego grodu Cholin. Wieś Święty Gaj otrzymała lokację 17 kwietnia 1324 r. od krzyżackiego komtura dzierzgońskiego Luthera von Braunschweig. Pierwsza kaplica została zbudowana w tym miejscu latach 1299 – 1324, a pod koniec XIV w. podjęto jej przebudowę. W XVI w. w wyniku Reformacji kościół przejęli protestanci. W 1861 r. świątynia spłonęła w wyniku uderzenia pioruna. Zachowały się dolne partie muru oraz granitowa chrzcielnica. W latach 1864 – 1865 kościół odbudowano na starych fundamentach, nadając mu styl neogotycki. Postawiono też murowaną wieżę, dobudowano trójboczne prezbiterium, przebudowano szczyt zachodni oraz szczyt zakrystii. Pracami tymi kierował pastor z Kwietniewa Edward Anderson (†1872). Nowa świątynia została poświęcona 29 października 1865 roku. Po II wojnie światowej kościół przejęła wspólnota katolicka, która należała wówczas do diecezji warmińskiej, a od 1992 roku do diecezji elbląskiej. Artykuł opisuje dzieje kościoła i sanktuarium w Świętym Gaju, jego architekturę, wyposażenie, a także obiekty, które powstały w ostatnim czasie w jego obrębie: ołtarz polowy i dom pielgrzyma. W 2021 r. mija 35 lat od ustanowienia Sanktuarium Diecezjalnego św. Wojciecha Biskupa i Męczennika w Świętym Gaju.

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W świetle świętych patronów nowotarskich w dobie średniowiecza

54%

Kazienko E.

Nasza Przeszłość. Studia z dziejów Kościoła i kultury katolickiej w Polsce

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2016

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vol. 126

59-87

EN

The development of a network of parishes in the region of Nowy Targ, as well as the dissemination of the cult of saints bloomed in the 14th century. However, on the basis of the remaining sources, we can observe the first foundations of both settlement and first parishes already in the 13th century. This was connected with the activity of the Cistercian Friars, who in 1234 received a privilege of administering the region from the voivode of Cracow Teodor Gryfita. Some of the parish foundations were created at the initiative of Polish kings, who supported the development of church organisations in the Podhale region. When writing about saint worship one cannot ignore the important role of the intercession of Catherine of Alexandria, until these days the saint patron of Nowy Targ and its parish church. The inhabitants of the Podhale region entrusted their everyday concerns and pleas also to saint Adalbert and saint Stanislaus, the patrons of Poland, bishop martyrs and other saints who died for their faith in Jesus Christ. An important element of people’s faith was the worship of the Virgin Mary. Marian festivities rooted in local tradition were celebrated in churches. Marian sanctuary in Lud􀄨mierz was visited by numerous pilgrims both from surrounding villages and farther regions.

PL

Rozwój sieci parafialnej na terenie nowotarszczyzny, a zarazem szerzenie kultu świętych, swój rozkwit przeżywało w XIV stuleciu. Jednak możemy na bazie zachowanych źródeł również dostrzec pierwsze zręby zarówno osadnictwa, jak i pierwszych parafii jeszcze w XIII wieku. Co związane było z działalnością mnichów cysterskich, którzy otrzymali w 1234 r. przywilej zagospodarowania wymienionego regionu od wojewody krakowskiego Teodora Gryfity. Część fundacji parafialnych utworzona została z inicjatywy królów polskich, którzy wspierali rozwój organizacji kościelnych na Podhalu. Pisząc o oddawaniu czci świętym nie można pominąć o ważnej roli wśród mieszkańców przede wszystkim wstawiennictwa św. Katarzyny Aleksandryjskiej, która do dziś patronuje nowotarskiej farze oraz miastu. Powierzając swe codzienne troski i prośby, mieszkańcy podhalańskiej ziemi zwracali się także do patronów Polski: śś. Wojciecha i Stanisława, biskupów męczenników, jak i do innych świętych pańskich, którzy ponieśli śmierć za wiarę w Chrystusa. Ważnym elementem pobożności ludowej stało się pielęgnowanie kultu Matki Bożej. Celebrowano w kościołach święta maryjne, które zakorzeniły się w tradycji lokalnej. Ponadto w Ludźmierzu funkcjonowało sanktuarium maryjne, do którego pielgrzymowali licznie mieszkańcy zarówno okolicznych wsi, jak i odleglejszych regionów.

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A.D. 966. Chrzest księcia Mieszka. Dylematy naukowe i znaczenie tego aktu dla przemian kulturowych na ziemiach polskich. Zagadnienia wybrane

36%

Wyrwa A. M.

Studia Lednickie

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2016

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vol. 15

19-72

EN

This paper provides a general overview of selected sources and ideas functioning in Polish historiography on the baptism of Duke Mieszko I and the early stages of the Christianization of the Polish lands. The issue has long been debated by historians specialising in different fields, and new hypotheses and interpretations are still formulated. As part of this unfinished discussion, this paper seeks to make some general comments on some of the most lively discussed questions. Understandably, the hypotheses presented in the paper do not unravel all the mysteries and issues are still pending further research. The baptism of Duke Mieszko I, and thus the symbolic baptism of Poland, coincided with a moment of an intense expansion of Christianity in Europe (Fig. 1). Regardless of its religious, political and cultural significance for the next generations of rulers, nobles, prelates, chroniclers, historians, writers, artists and many others, the baptism has always been a great inspiration for various creative undertakings. The origins of historical reflections on this act can be found, e.g., in the chronicles of Thietmar or Gallus Anonymous. The latter rendered the events of this Holy Saturday of 966 in a very colourful and symbolic way, approximately 150 years later. In his chronicle, Gallus Anonymous noted, e.g., that just as Duke Mieszko was healed from blindness as a child, so having married a Bohemian Duchess Dobrawa, Mieszko — as a prudent and foresighted ruler — accepted baptism. The baptism freed him and his subjects from the blindness and darkness of paganism, giving them in return the clarity and truthfulness of the new faith. Although the very act, its exact date and location, as well as its cultural and civilization- bearing role are still subjects of heated debate among historians specialising in various fields, there is no doubt that it marked the beginning of a new phase in the connection between the Polish lands and the European cultural circle. At first, the process of Christianization involved merely a small circle of the society. The establishment of Christianity in the whole area of Poland was a very long process, characterised by varying dynamics and completed — using a variety of means — not earlier than at the end of the thirteenth century. Nevertheless, Mieszko I’s baptism inscribed our lands into the circle of Christian Europe in perpetuity. What did the adoption of Christianity mean for Poland? Through the introduction of the Christian faith, regardless of its initial kinks (in the 1030s), the Church strengthened the position of the ruler, offered him a divine legitimacy and made him an equal partner in the family of the Christian rulers of Europe. Christianity introduced also new, previously unknown cultural elements. These were, for example: — a new concept of God, the world and the place of humans within it; — the opening of expanded international contacts in the secular and ecclesiastical sphere; — bringing religious orders, such as the Benedictines, later Cistercians, Canons Regular, mendicant orders and others. These, as in Europe, actively participated in the shaping of the new economic and cultural image of the Polish lands, irrespective of their spiritual duties; —Latin, a universal language and alphabet associated with the circle of the clergy, and the princely chancellery; — a new way of measuring time (a calendar and related holidays and liturgical celebrations); — the inclusion of Christian symbols into the native cultural space, including the symbolism of colours, signs and gestures, the symbols of the natural world, etc.; — scriptoria, book and wall painting; — various worship and liturgy-related objects, such as, e.g., frescoes, the statues of saints and patron saints, reliquary boxes, liturgical combs, signs of episcopal dignity, patens, chalices, bowls, crosses, bells, suspended canopy lighting, etc.; — new architecture, and canons of style and workshops (the mastery of stone processing, techniques of construction and the preparation of mortars and mosaics); — inhumation took over from cremation as the dominant burial rite, etc. And other things. Slowly but consequently, these elements replaced and sometimes demolished the hitherto prevailing way of perceiving and ordering the world and its evaluation. Therefore, there is no exaggeration in the statements of the ‘revolutionary’ nature of the new faith formulated by scholars. Due to the enigmatic nature of the written sources and an unsatisfactory state of knowledge of, e.g., the earliest architecture related to the Christianization of the Polish lands (especially its more precise chronology), some issues addressed in this paper remain unresolved. However, despite many shortcomings and unexplained hypotheses, there is no doubt that an area in Europe, which since c.1000 came to be called Polonia, became permanently linked to the European Christianitas in the second half of the tenth century. All this started in 966, following previous preparations, due to Duke Mieszko I of the Piast dynasty.

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„Wojciechowym szlakiem” Gertrudy Skotnickiej na tle innych opowieści o świętym Wojciechu dla młodego czytelnika

Sanktuarium diecezjalne Świętego Wojciecha, biskupa i męczennika w Świętym Gaju

W świetle świętych patronów nowotarskich w dobie średniowiecza

A.D. 966. Chrzest księcia Mieszka. Dylematy naukowe i znaczenie tego aktu dla przemian kulturowych na ziemiach polskich. Zagadnienia wybrane