Search results

1

Aelredi Rievallensis Opera Omnia: opera historica et hagiographica, Turnhout: Brepols Publishers, 2017

100%

Groń R. S.

Vox Patrum

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2019

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vol. 72

297-302

PL

[Aelredi Rievallensis], Opera Omnia VI: Opera historica et hagiographica, ed. Domenico Pezzini. Corpus Christianorum Continuatio Mediaevalis 3. Turnhout: Brepols Publishers, 2017. 1*-278* + 1-194. ISBN 978-2-503-55278-1. 260 Euro (h/c). [Aelredi Rievallensis], Opera Omnia VII: Vita sancti Aedwardi Regis et Confessoris; Vita Sancti Aedwardi versifice, ed. Francesco Marzella. Corpus Christianorum Continuatio Mediaevalis 3 A. Turnhout: Brepols Publishers, 2017. 399 p. ISBN 978-2-503-55182-1. 225 Euro (h/c).

2

Niezwykłe losy obrazów z kolekcji lubiąskiej

80%

Sztarbałło K.

Ochrona Zabytków

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2000

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issue 1

32-38

EN

The author describes the circumstances of the origin and later history of canvases by Michael Willmann, an outstanding Baroque painter from Silesia. In 16 5 6 -1 7 0 2 , Willmann executed a series of several score religious paintings, commissioned by the Cistercian abbots in Lubiąż. Subsequently, they comprised part of the outfitting of the local church. The rank of the collection was n o t impaired either by the secularisation of monastic property in 1810, the adaptation of the abbey for the purposes of a field hospital for Russian soldiers during the Napoleonic campaign, nor the opening of a hospital for mentally ill Prussian aristocrats. The beginning of the end of the Lubiąż collection dates back to 1936, when the abbey was converted into an armament factory. In 1940, the church was closed in connection with the p ro duction of aeroplane engines and secret preparations for the production of the VI and V2 missiles. When in 1943 armament enterprises from Berlin were evacuated to Lubiąż, Gunter Grundman, the then conservator of Wrocław, decided to rid the church of its outfitting, including about 40 paintings by Willmann. After the war, the canvases were stored in Szklarska Poręba, administered by Soviet military authorities. From here, at the end of 1945, 30 paintings and 40 period frames were moved to a central storehouse in Paulinum Castle on Krzyżowa Mt. in the region of Jelenia Gora, never to return to Lubiąż. In 1952, an agreement signed between the Ministry of Culture and Art and the Warsaw Metropolitan Curia enabled 30 paintings and 22 frames to be transferred to Warsaw. The remaining objects, after much turmoil, found themselves in the National Museum in Wrocław and Warsaw. The article contains an extremely valuable catalogue of paintings by Michael Willmann from the monastic church in Lubiąż, and gives the title of a given canvas, a brief technical description, and information about its current whereabouts.

3

Atrybucja obrazów z kościoła opackiego w Starym Dworku

80%

Grabowska B.

Adhibenda

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2018

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issue 5

57-75

EN

The works of Szymon Czechowicz (there are hundreds of them) are not fully recognized and in many cases, it is only possible to attribute them to him through the analysis of his existing works or fragmentary source information. One of such paintings is the Assumption of the Blessed Virgin Mary in the high altar in the post-Cistercian church in Obra. The attribution of the painting mentioned above was established thanks to the published note written by Piotr Widawski SOC, the last prior of the monastery in Bledzew. According to Widawski, the painting was done in 1759, and it was commissioned by the Obra Abbot Józef Michał Loka, who in the same year, was elected to be the abbot of the monastery in Bledzew, the position he had striven for since 1742. During a few years of his staying in Bledzew, Abbot Loka commenced building monastery wings and completed the church (Marian sanctuary) in Rokitno, as well as building and decorating the church in Nowa Wieś. He also, as the contemporary note says, ‘prepared the material for the construction of a residence in Stary Dworek’ and thanks to him and his financial support ‘all building materials for the construction of the church in Stary Dworek were prepared and delivered’. Three easel paintings of high artistic value in moulded frames are parts of the altars in the church devoted to St Joseph, the patron of Abbot Loka, in Stary Dwór. Two of them, the large format canvases, one of which depicts The Vision of St Bernard of Clairvaux and the other The Adoration of the Cross by St John of Nepomuk, display features characteristic of the oeuvre of Szymon Czechowicz. The third of the paintings in the church in Stary Dwór, presenting St Joseph with the Baby Jesus, is heavily over-painted, which makes Czechowicz’s painting features more difficult to perceive; the painting, however, remains in the convention of the painter’s style. The article does not settle the question of the canvases’ attribution; it only aims to draw attention to these forgotten works of art, whose condition can result in their destruction, which would be a serious loss to the art of this region.

4

Kościoły koprzywnickie na przełomie XVIII/XIX wieku

61%

Moskal T.

Saeculum Christianum. Pismo Historyczne

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2021

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vol. 28

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issue 1

107-119

EN

In Koprzywnica of the Old Polish period, sources record the functioning of three churches dedicated to All Saints, St Leonard, the Holy Spirit, and the monastery church of St Florian. The oldest was the parish church of All Saints, which served the local parish until 1821. After renovation in the 19th century it became a chapel. Only since 2000 has it become a parish church again. St. Florian’s church served the Cistercians who were brought to Koprzywnica in 1185, and after their dissolution it was transformed into a parish church. The other two were liquidated: St Leonard's in the 16th century and the Holy Spirit's at the turn of the eighteenth and nineteenth centuries.

PL

W Koprzywnicy okresu staropolskiego źródła odnotowują funkcjonowanie czterech kościołów pod wezwaniem: Wszystkich Świętych, św. Leonarda, Ducha Świętego oraz klasztorny św. Floriana. Najstarszym był parafialny pw. Wszystkich Świętych, który służył lokalnej parafii do 1821 r. Po renowacji w XIX w. został kaplicą. Dopiero od 2000 r. na nowo stał się świątynią parafialną. Kościół pw. św. Floriana służył sprowadzonym do Koprzywnicy w 1185 r. cystersom, zaś po ich kasacie został przemianowany na parafialny. Dwa pozostałe zostały zlikwidowane: św. Leonarda w XVI w., zaś Ducha Świętego na początku XIX w. Artykuł ukazuje stan kościołów oraz duchowieństwo koprzywnickie na przełomie XVIII/XIX wieku.

5

Uwagi nad przekazem dokumentu fundacyjnego klasztoru cystersów w Lądzie

61%

Pytel M.

Czasopismo Prawno-Historyczne

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2020

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vol. 72

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issue 1

121-136

EN

The following paper is devoted to the message contained within the founding document of the abbey of the Order of Cistercians in Ląd. This document has been preserved in several different versions. They vary not only in the message contained within (the alleged original and copies) but also in their contents as well as orthography. Recent research has assumed that the oldest and probably authentic document is the so-called “egzemplarz włocławski”[Włocławek copy]. It is the poorest one content-wise. However, an analysis of the spelling of proper names as well as of place names indicates that it could not have been created in this form in the 12th century. Moreover, an analysis of the transmissions of all the known contents of the founding document of the abbey in Ląd leads to similar conclusions.

PL

Artykuł jest poświęcony przekazowi dokumentu fundacyjnego klasztoru cystersów w Lądzie. Dokument ten zachował się w kilku wersjach, które różnią się między sobą zarówno przekazem (rzekomy oryginał, kopie), jak i treścią oraz ortografią. Ostatnie badania przyjmowały, że najstarszym i pewnie autentycznym dokumentem jest tzw. egzemplarz włocławski, najuboższy w treść. Jednak analiza pisowni nazw osobowych, a także miejscowych wskazuje, że w formie, w jakiej go znamy, nie mógł powstać w XII w. Do podobnych konstatacji wiedzie również analiza transmisji wszystkich znanych przekazów dokumetu fundacyjnego opactwa w Lądzie.

6

Imprezy kulturalne organizowane na terenie Cysterskiego Zespołu Klasztornego w Lubiążu i ich znaczenie dla turystyki

61%

Wiesner W.

Rozprawy Naukowe Akademii Wychowania Fizycznego we Wrocławiu

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2015

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vol. 51

76-83

EN

The monastery and palace complex in Lubiąż is a magnificent example of Baroque art in Lower Silesia and part of the highest quality European cultural heritage. It owes its glory to the Cistercians. However, over the last two hundred years, the condition of the buildings has gradually deteriorated, with the Second World War and the post-war period being particularly destructive. Today, various forms of promotion are sought to save the Lubiąż Abbey; these include commercial and cultural events like the Electrocity Festival or concerts during the Wratislavia Cantans Festival. A question arises whether these events can have any major impact on the restoration of the site. Is there a link between them and the development of tourism in Lubiąż? The author’s reflections are based on an analysis of the available source information, on a free-form interview with the President of the Lubiąż Foundation, and on a survey performed among the participants of the Electrocity Festival held in the former Cistercian Abbey. In addition, the article demonstrates the value of the historic monument of Lubiąż and of its Cistercian heritage.

7

Muzeum Cystersów w Szczyrzycu

61%

Jędrzejewski H.

Archiwa, Biblioteki i Muzea Kościelne

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1987

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vol. 54

129-131

EN

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8

Z dziejów budowy dawnego opactwa cysterskiego w Lądzie - najnowsze badania architektoniczne elewacji wschodniej klauzury

57%

Łużyniecka E.

Saeculum Christianum. Pismo Historyczne

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2020

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vol. 27

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issue 1

56-72

EN

The article presents a hypothesis of transformations of the eastern façade of the Cistercian abbey’s enclosure in Ląd. It was developed on the basis of architectural research conducted in 2019 by a team of the Faculty of Architecture of the Wrocław University of Technology headed by the author. There were four main phases in the façade’s transformations. In the early Gothic, a two-storey high wall was built, later it was raised, and the sacristy extension was added. The next gothic phase was the extension of the façade to the south, and the baroque one - raising and changing the decor. The article concludes with the statement that many issues related to the dating of the façade in particular require further research.

PL

W artykule przedstawiono hipotezę przeobrażeń elewacji wschodniej klauzury opactwa cysterskiego w Lądzie. Opracowano ją na podstawie badań architektonicznych prowadzonych w 2019 roku przez zespół przy Wydziale Architektury Politechniki Wrocławskiej kierowany przez autorkę. Wydzielono cztery zasadnicze fazy przekształceń elewacji. We wczesnym gotyku zbudowano dwukondygnacyjną ścianę, później ją podwyższono i dobudowano przedłużenie zakrystii. Kolejna faza gotycka to rozbudowa elewacji w kierunku południowym, a barokowa – podwyższenie i zmiana wystroju. Artykuł zakończono stwierdzeniem, że wiele zagadnień związanych zwłaszcza z datowaniem omawianej elewacji wymaga dalszych prac badawczych.

9

Aleksander Lubomski – badacz dziejów opactwa cysterskiego w Oliwie. Na marginesie rozwoju historiografii szarych mnichów Pomorza Gdańskiego. Cz.1

51%

Dekański D. A.

Studia Gdańskie

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2016

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issue 38

137-148

PL

Publikacja stara się przybliżyć postać zapomnianego, a raczej zapominanego przez historiografię badacza dziejów i kultury opactwa cysterskiego w Oliwie. Ma ona stanowić element przygotowywanej przez Autora biografii historyka oraz element przygotowywanego wydawnictwa źródłowego, którego celem jest udostępnienie szerszemu gronu badaczy rękopisów Aleksandra Lubomskiego, dotyczących opactwa oliwskiego, które niezwykle rzadko są wykorzystywane przez historyków, zwłaszcza młodszego pokolenia. Postać badacza i jego rękopiśmienny dorobek jest ukazany na tle rozwoju historiografii polskiej 2. poł. XX w., ze zwróceniem uwagi na jej niedociągnięcia w zakresie postrzegania mniej znanych historyków, którzy jednak oddali całe serce i swoje zdolności przybliżeniu dziejów i kultury Oliwy.

EN

The publication tries to present the figure of a forgotten, or rather forgotten by historiography, researcher of the history and culture of the Cistercian Abbey in Oliwa. It is to be an element of a biography of the historian and an element of a source publication that is to make available to a broader community of researchers A. Lubomski’s manuscripts on Oliwa Abbey, which is very rarely explored by historians, especially those of the younger generation. We show the figure of the historian and his manuscripts on the background of Polish historiography of the second half of 20th century, drawing attention of the reader to its deficiencies in terms of its perception of less known historians who, however, put all their hearts and talents to introducing the history and culture of Oliwa.

10

Nieznane utwory Johanna Aloisa Lamba w zbiorach muzycznych z dawnego opactwa cystersów w Lubiążu. Przyczynek do biografii kompozytora

51%

Hauptman-Fischer E.

Hereditas Monasteriorium

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2015

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vol. 6

85-100

EN

The musical collection of the Lubiąż Cistercians, currently kept in the Department of Music Collections of the University Library in Warsaw, contains two autograph scores of Johann Alois Lamb, a Czech composer active in the second half of the 18th century in Vrchlabí. Sources with his works were copied for many ensembles in Bohemia and Silesia, but the two works preserved in the Cistercian collection have remained unknown to scholars studying Lamb’s oeuvre and are not listed in the thematic catalogue of the composer’s works. The autograph scores in question add to the existing body of knowledge of J. A. Lamb’s oeuvre and at the same time are his earliest dated compositions. In the article the author presents hypotheses concerning the early period in the composer’s life. A biography of J. A. Lamb’s based on a thorough analysis of sources and dispersed musical items was published in 2014 by the Czech scholar Jakub Michl. In the light of his research the first few years of Lamb’s activity, before 1776, are unknown. No documents or musical manuscripts have been preserved in his hometown of Vrchlabí. Perhaps the mystery can be solved by four manuscripts signed Johannes Lamb from the collection of the Lubiąż Cistercians. Having analysed these manuscripts as well as sources dealing with the Czech composer’s life (described in J. Michl’s monograph), the present author suggests that J. A. Lamb spent his youth in the Cistercian monastery in Lubiąż, where he received musical and elementary education. The two Masses were probably composed when Lamb was still in Lubiąż. The article contains a discussion of all sources associated with Lamb and kept in the Cistercian collection in Lubiąż.

11

Klasztor cystersów w Kołbaczu. Badania archeologiczne w latach 1960-1964 i 1978-1982

51%

Cnotliwy E.

Materiały Zachodniopomorskie

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2011

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vol. 8

221-239

EN

The oldest illustration that presents a plan of the monastery and adjoining buildings is a vignette on the Lubinus’s map from 1618, made 83 years after a revocation of the monastery in 1535. At that time many buildings had been already demolished. Further devastation of the monastery, affecting in particular the side aisles of the church and a considerable part of the claustrum, took place in 1720. Later, houses and outbuildings were built in place of the monastery, structures which were still used after 1945. In 1960 a suggestion was made to clear and protect the abbey against further devastation.Owing to the necessity of establishing the extent of the monastery and ensuring that the church was an area of special conservation care, it was necessary to carry out architectural and archaeological research. More detailed study of the revealed remains was made after the end of the research in 1964. The measurements of the church and all monastic wings were established as well as stages of their completion. In the first stage, from c.1210 to about the half of the 13th century (most likely to 1247), on the initiative of the abbot Rudolf, a chancel, a transept and two bays of the church central nave were built as well as northern parts of the wings: to the west was the house of the conversi. In the second stage, between 1250 and 1300, the next 6 bays of the church central nave were built; the west and east wings were completed reaching their full size which is preserved to the present day; in addition a south wing with a separate refectory was built from a scratch. At the same time cloisters and two wells were also constructed: one by the house of the conversi and the other, across from the refectory. In the third stage, in 1347, the church presbytery was converted providing it with a many-sided termination. Further excavations were carried out in 1978-1983 aiming to reveal the scope of the abbot’s house and find the relicts of the cloister garth. As the result of the archaeological excavations, it was established that the abbot’s house with precincts was located between two canals that supplied the monastery with water from the Płonia river and channelled its sewage. It was also confirmed that it was built in two stages. In the first stage, dated by historians to years after 1300 – most likely c.1330, while the earliest possible date based on the archaeological materials is the second half of the 14th century, the northern part of the precinct was built together with the cloister and outbuildings. In the second stage dated by historians initially to the 15th century, the abbot’s house was extended to the south as far as the channel, and it was provided with a monumental, richly moulded portal from the side of the cloister garth that stressed the functional importance of the building.

12

Czy rajski przebyt z Bogurodzicy można łączyć z doktryną Jana Szkota Eriugeny?

51%

Wanicowa Z.

Roczniki Humanistyczne

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2014

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vol. 62

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issue 6: Językoznawstwo

173-181

PL

Autorka artykułu zastanawia się nad znaczeniem wyrażenia rajski przebyt w drugiej zwrotce Bogurodzicy. Dochodzi do konkluzji, że powszechna w literaturze przedmiotu interpretacja, czyli ‘przebywanie, pobyt w raju’ nie przekonuje, jest zbyt powierzchowna. Analiza językowa prowadzi do wniosku, że modlitwa o rajski przebyt jest prośbą o odzyskanie utraconej, pierwotnej doskonałej kondycji człowieka. Takie rozumienie tekstu znajduje umocowanie w koncepcji filozoficznej Jana Szkota Eriugeny, co może wskazywać na cystersów jako środowisko twórcy Bogurodzicy.

EN

The author reflects on the significance of the expression rajski przebyt in the second stanza of Bogurodzica (Theotokos, Mother of God). This leads to the conclusion that the common interpretation in the literature of the subject, i.e. ‘stay in paradise,’ is not convincing as too superficial. Linguistic analysis leads to the conclusion that the prayer for rajski przebyt is asking for the recovery of a lost original perfect condition of man. This understanding of the text is anchored in the philosophical conception by Johannes Scotus Eriugena. This relationship can also suggest that Bogurodzica was created by an author representing the Cistercians’ milieu.

13

Rola zakonu cysterskiego na Pomorzu Zachodnim. Próba analizy

51%

Wejman G.

Studia Paradyskie

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2013

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issue 23

193-233

XX

Na Pomorzu Zachodnim u schyłku średniowiecza było 68 klasztorów, w tym: 48 męskich i 20 żeńskich, a na wschód od Odry 42 klasztory, w tym: 30 męskich i 12 żeńskich. W tej liczbie znalazło się, aż 22 klasztorów cysterskich, w tym: 9 męskich i 13 żeńskich, co stanowiło prawie 30% wszystkich wspólnot zakonnych i odpowiednio – 20% cystersi oraz ok. 60% cysterki; natomiast na wschód od Odry było 11 klasztorów cysterskich, w tym: 4 męskie (Kołbacz, Bierzwnik, Bukowo i Mironice) i 7 żeńskich (Szczecin, Marianowo, Koszalin, Wolin, Cedynia, Pełczyce, Recz), co stanowiło ok. 25% wszystkich wspólnot zakonnych na wschód od Odry i odpowiednio – ok. 15% cystersi oraz ok. 60% cysterki. Można powiedzieć, że cystersi w biskupstwie kamieńskim, a szczególnie na ziemi zachodniopomorskiej, stanowili swoistą „krainę cysterską” z całym bogactwem duchowości i posługi duszpasterskiej, agrarnej, naukowej, charytatywnej, a także społecznej.

EN

In the Western Pomerania in the late Middle Ages were 68 monasteries, including 48 male and 20 female, and east of the Oder 42 monasteries, including 30 male and 12 female. Of that number, there were up 22 Cistercian monasteries, including 9 male and 13 female, which accounted for almost 30% of all religious communities and respectively – 20% of the Cistercian monks and nuns around 60%, while east of the Oder were 11 Cistercian monasteries, including 4 men (Kołbacz, Bierzwnik, Bukowo and Mironice) and 7 female (Szczecin, Marianowo, Koszalin, Wolin Cedynia, Pełczyce, Recz), which accounted for approximately 25% of all religious communities east of the Oder and respectively – about 15% of the Cistercians, and about 60% of the nuns. We can say that the Cistercians in the Episcopate Kamien, especially on the ground of West Pomerania, were a kind of “land Cistercian” with a wealth of spirituality and pastoral ministry, agrarian, scientific, charitable, and social welfare.

14

Inwentaryzacja dzieł sztuki i rzemiosła artystycznego w dawnym klasztorze Cystersów w Krzeszowie

51%

Sebzda B.

Ochrona Zabytków

|

2012

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issue 3-4

161-164

EN

The complex of the former Cistercian Abbey at Krzeszów has a long history that dates back to the 13th century. Its heyday were the second half of the 17th and the 18th centuries, when refurbishments and expansions made it an important centre of Baroque, that attracted the then leading Silesian and Czech artists. On 31 May 1946, Benedictine sisters deported from the All Saints’ monastery in Lwów (Lviv) arrived at the abbey with their belongings. They noticed the need to record the works of art collected in the Krzeszów monastery. The inventory has been carried out by the Local Division of the National Heritage Board of Poland (NHBP) in Wrocław, since 2008. In December 2012, the first phase of the operation was concluded. Until then, 1006 items were registered, for which 710 records of movable historical items were established. The records, developed by the Local Division of the NHBP in Wrocław in the years 2008-2012, set the basis for three decisions to include in the register of historical monuments 416 works of art from both the Krzeszów and Lwów collections. Another such decision is currently being prepared. Previous decisions enabled the sisters to gain funds necessary to renovate the Baroque painting of St. Fortunate from the Lwów monastery church, as well as 12 portraits of Lwów prioresses. The developed records were disseminated in the scientific and museum communities, i.a. as an auxiliary material attached to a publication on Roman-Catholic churches and monasteries of the former Ruthenian Voivodeship. Works of art from the abbey were first displayed at the exhibitions “Glory of Krzeszów” („Blask Krzeszowa”) and „Ora et labora” at Kamienna Góra in 2010-2012. The inventory completed until now, covers works of art from the Cistercian and Benedictine collections. The planned second phase of operation will mainly address the items the Benedictine sisters managed to salvage, by bringing them to Krzeszów.

15

Pierwszy inwentarz ksiąg klasztoru Cystersów w Szczyrzycu sporządzony za rządów profesa pelplińskiego a następnie opata w Szczyrzycu Floriana Andrzeja Gotartowskiego (1753-1766)

51%

Marszalska J. M.

Archiwa, Biblioteki i Muzea Kościelne

|

2008

|

vol. 90

91-97

DE

Am 4. Mai 1753 wählte das Szczyrzycer Kapitel auf seiner vom Generalvikar der Polnischen Provinz und Abt von Pelplin Hieronim Turno geleiteten Sitzung den Pelpliner Profess Florian Andrzej Gotartowski, Wappen Leliwa, zum neuen Abt von Szczyrzyc. Nach dem Vorbild seiner Vorgänger im Amt des Abtes von Szczyrzyc erwies er sich als würdiger Fortführer der noch unter dem Abt Franciszek de Hirtenberg Pastoriusz begonnenen Renovierungs- und Bauarbeiten. Ein Ausdruck seiner Sorge für die Klosterbibliothek war, dass Abt Gotartowski die Anweisung erteilte, die Bücherbestände zu notieren. Schade, dass bis in unsere Zeit nur ein Fragment des damals erstellten „Cathalogus librorum Monasterii Ciricensis iuxta alphabetum authorum mense Augusto Anno Domini 1755” erhalten geblieben ist. Es muss hervorgehoben werden, dass die erhaltenen zwei Blätter des in der Amtszeit von Abt Gotartowski erstellten Bücherverzeichnisses im Rahmen des Buchstabens „A” die Werke hervorragender Theologen und Philosophen enthalten, die die Gestaltung des christlichen Bewusstseins der vergangenen Jahrhunderte unauslöschlich geprägt haben.

16

Kilka uwag w sprawie rzekomego wywiezienia części zbiorów Biblioteki cystersów w Szczyrzycu do Lwowa, Tarnowa czy innych bibliotek

51%

Graczyk W.

Archiwa, Biblioteki i Muzea Kościelne

|

2008

|

vol. 90

41-47

DE

Das Zisterzensierkloster in Szczyrzyc entstand in der ersten Hälfte des 13. Jahrhunderts infolge einer Stiftung von Teodor Gryfi ta. In der Zeit der Polnischen Teilungen befand sich das Kloster im österreichischen Teilungsgebiet. Die österreichischen Behörden, die ihre Politik einer kirchlichen Reorganisation in den besetzten Gebieten konsequent durchsetzten, machten kein Geheimnis aus ihren Plänen, das Kloster zu liquidieren. Dank der in Wien intensiv unternommenen Bemühungen und insbesondere aufgrund der vom Kloster geleiteten Schule und Pfarrgemeinde konnte die Aufl ösung des Klosters letztendlich doch noch verhindert werden. Es existiert somit ununterbrochen bis auf den heutigen Tag. Wegen der unternommenen Versuche, das Kloster zu liquidieren und seinen Status zu verändern (von der Abtei zum Priorat), sind seit der Mitte des 19. Jahrhunderts bis in die letzten Jahre hinein immer wieder Hypothesen aufgetaucht, ein Teil der wertvollen Bibliotheksbestände sei aus dem Kloster in Szczyrzyc nach Lemberg, Tarnów oder Petersburg abtransportiert worden. Aber nach erfolgter Analyse der erhaltenen Inventarverzeichnisse der Klosterbücher aus dem 19. Jahrhundert und vor allem der Bibliothek selbst muss eine solche Eventualität ausgeschlossen werden. Aufgrund des hier und da erhaltenen Exemplars eines aus dem Kloster in Szczyrzyc stammenden Buches fi ndet die These von der Fortschaffung des gesamten Bestandes der Klosterbibliothek oder eines größeren Teils davon wohl kaum eine Bestätigung.

17

Rękopisy liturgiczne źródłem do badań historycznych

51%

Wolnik F.

Liturgia Sacra. Liturgia - Musica - Ars

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2016

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vol. 22

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issue 47

69-86

PL

Z okresu średniowiecza zachowały się liturgiczne rękopisy z wielu ośrodków kościelnych Polski i Śląska. Po dziewiętnastowiecznych sekularyzacjach dóbr kościelnych, zgromadzono je w różnych archiwach i bibliotekach. Liczne rękopisy z terenu Śląska zostały już opisane inne czekają jeszcze na analizę. W średniowiecznej liturgii korzystano z wielu ksiąg: graduałów, lekcjonarzy, ewangeliarzy, homiliarzy, psałterzy, hymnarzy, antyfonarzy, sermologów, pasjonałów, legendarzy, sakramentarzy, pontyfikałów, rytuałów, agend, martyrologium a pod koniec średniowiecza pierwszych mszałów i brewiarzy. Szczególnie cenne są kodeksy należące do grupy Liber Ordinarius. Zachowane rękopisy stanowią one bardzo bogaty zbiór źródeł do szerokich badań nad średniowieczem, nie tylko nad dziejami średniowiecznej liturgii ale również do badań interdyscyplinarnych. Poszczególne kodeksy, zawarte w nich kalendarze liturgiczne są cennym źródłem do badań historycznych nad liturgią średniowiecza, ewolucją liturgii roku liturgicznego i sakramentów świętych, dziejami kultu świętych, badań porównawczych liturgii poszczególnych ośrodków kościelnych, diecezji i zakonów. Kodeksy te mogą być wykorzystane przez historyków sztuki, do badań paleograficznych, również do badań nad kulturą muzyczną średniowiecza.

EN

From the Middle Ages some manuscripts are preserved from different ecclesiastical centres both in Poland and in Silesia. After the secularizations of the ecclesiastical goods in 19th century they were stored in different archives and libraries. Many of the Silesian manuscripts have been already described but others and are still waiting for further analysis. In the medieval liturgy they were in use many books: Graduals, Lectionaries, Gospel Books, the collections of homilies, Sacramentaries, Pontificals, Rituals, Martyrologies, Passionals, etc., and at the and of this period also the Missals and Breviaries. The most precious are the codes included among the sets of Liber Ordinaries. The manuscripts preserved make a rich collection of the sources for a wider research on the Middle Ages. The individual codes with the calendars can be used as a basis of the research on the medieval liturgy, on the evolution of the liturgical year and of the sacraments. They can shed a new light on the history of the veneration of the saint and form a starting point of the comparative analysis between different centres of the ecclesiastical life. Those codes include also very interesting material for the historians of art, of paleography and of music.

18

Niecni Słowianie, wyimaginowany fundator, benedyktyni i dzik. Tradycja fundacyjna klasztoru cystersów w Pforcie do końca XV wieku

51%

Michalska M.

Kwartalnik Historyczny

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2019

|

vol. 126

|

issue 2

EN

Obraz najdawniejszych dziejów klasztoru cystersów w Schmölln/Pforcie (1132) był z biegiem lat poddawany wewnątrz wspólnoty klasztornej licznym modyfikacjom i przewartościowaniom. Tradycja fundacyjna ukształtowała się w swojej zasadniczej formie w pierwszej połowie XIII w., a wpływ na nią miał spór prowadzony przez opactwo z biskupstwem naumburskim. Celem artykułu jest prześledzenie zmieniających się poglądów na temat genezy opactwa portyjskiego w źródłach proweniencji klasztornej między XII a XV w. Over the years, the picture of the oldest history of a Cistercian monastery at Schmölln/Pforta (1132) was modified and changed. A foundation tradition in its general from took shape in the first half of the thirteenth century under the impact of a dispute with the bishopric of Naumburg. The purpose of the article is to trace various versions of the Pforta monastery genesis in the source documents issued at the monastery between the twelfth and fifteenth centuries

19

Losy o. Wilhelma Ulawskiego oraz dzieje skasowanego opactwa cystersów w Jędrzejowie w latach 1835-1855

51%

Rogowska A.

Hereditas Monasteriorium

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2015

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vol. 7

281-348

EN

Fr Wilhelm Ulawski, professed monk at the Cistercian Monastery in Koprzywnica, spent the last years of his life in the former Cistercian Monastery in Jędrzejow as a superior of the suppressed community. By 1851 all his fellow monks were dead and he spent the last four years of his life alone in the monastery. He died on 21 January 1855. The discovery of a copy of his testament and an inventory of his possessions started preliminary research. Documents discovered in its course – which form part of the correspondence of the general consistories of the Diocese of Kielce and Cracow, and Diocese of Sandomierz acting as intermediaries between the authorities and the superiors of the Jędrzejow Cistercians – have shed some light on Fr Ulawski’s life and work as well as the last few years of the congregation “left to die” in the abbey dissolved in 1819. An extensive annex contains 51 documents some of which concern Fr Ulawski, beginning with a copy of his baptism certificate, documents illustrating his monastic life before the arrival in Jędrzejow, and ending with his testament and documents dealing with his legacy. The remaining documents illustrate the life of the dying community. They include requests for granting or payment of salaries owed to the monks and funds for building repair; there are also reports concerning important events or problems successive superiors had to face.

20

Darowizny, legaty testamentowe i inne sposoby nabywania ksiąg do biblioteki cystersów w Szczyrzycu w okresie staropolskim

51%

Marszalska J. M.

Archiwa, Biblioteki i Muzea Kościelne

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2015

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vol. 103

179-197

EN

Legacies from the donors of the monastery, testamentary depositions and gifts were the main form of supply of books to the library of Szczyrzyc, both in the early days of the monastery as well as over several hundred years of its existence and operation. It was a quite common phenomenon for the vast majority of monastic libraries in the past centuries. In the light of the preserved archival material, and above all the books from the library of Szczyrzyc, it can be concluded that it was one of the most important sources of enlargement of the monastic library. This statement applies to the entire period of the functioning of this library, but especially to the beginning of its formation when the collections mainly included manuscripts and liturgical codes.On the basis of the information about provenance, it is possible to identify three groups of donors to the library of Szczyrzyc: monks (abbots and priors) from Szczyrzyc, secular clergy, representatives of other religious orders and lay people. Among the donated books are primarily theological and liturgical works as well as the collections of sermons necessary for the effective pastoral care of the parish.

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