Search results

1

Gravierte Schleier von Madonnen und Vesperbildern : ein autochthones Motiv des böhmischen Schönen Stils und seine religiöse Funktion

100%

Hlobil I., Bartilla S.

Umění (Art)

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2018

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vol. 66

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issue 1-2

2-35

EN

This article first of all deals systematically with the engraving of the Pietas and Madonnas of the Bohemian Beautiful Style, specifically the engravings on Mary’s head covering and Christ’s loincloth. It points out that this apparently merely decorative motif jointly formed the identity of the Bohemian Beautiful Style. The study of this enables us to trace, in greater detail than before, the spread of the Bohemian Beautiful Style to a wide area of Europe. The motifs of the Bohemian Beautiful Style are not original. Clearly the sole exception among the motifs of the Bohemian Beautiful Style is the autochthonic motif of the engraving of the cloths of Mary and Christ, unknown before this, but additionally documented in several variations. This engraving marks almost all the classical stone Madonnas of the Bohemian Beautiful Style. The engraved Madonnas of the Bohemian Beautiful Style executed in wood are of a later date. Relatively the oldest is the recently published torso of a Madonna in the Michigan Ann Arbor Museum (ca. 1395-1400), according to the presence of the engraving work of a carver more probably from Prague than Vienna. Engraving was found on all four of the Parléř Pietas of the so-called Brno group surmised by Albert Kutal. The most significant of these is the monumental Pieta in the Brno church of St Thomas (ca. 1385). There are dozens of stone Pietas from the supreme period of the Bohemian Beautiful Style with primarily verified engraving. The use of engraving techniques on the Bohemian Beautiful Madonnas and Pietas had a topical, later completely forgotten, iconographic, symbolic and religious function. It was linked with the veneration of the veil of the Virgin Mary kept in the treasury of St Vitus’ Cathedral and its ceremonial public display. Research on the engraving of the large number of preserved Beautiful Style statues represents a long-term task, the fulfilment of which to its full extent exceeds the possibilities of any individual and of the profession of art historian. Cooperation is essential with technologists, restorers and professional photographers on an international level.

CS

Stať se poprvé systematicky zabývá gravírováním piet a madon českého krásného slohu, konkrétně gravurami na vlasové roušce Marie a bederní roušce Krista. Upozorňuje na to, že tento zdánlivě pouze dekorativní motiv spoluvytvářel identitu českého krásného slohu. Jeho studium umožňuje sledovat podrobněji než doposud rozšíření českého krásného slohu na širokém teritoriu Evropy. Motivy českého krásného slohu nejsou původní. Zřejmě jedinou výjimku mezi motivy českého krásného slohu představuje autochtonní motiv gravírovaných roušek Marie a Krista, předtím neznámý, navíc doložený v několika variacích. Gravírování vyznačují téměř všechny klasické kamenné madony českého krásného slohu. Gravírované madony českého krásného slohu provedené ve dřevě jsou pozdější. Jako relativně nejstarší se jeví nedávno publikované torzo Madony v michiganském muzeu Ann Arbor (kolem let 1395-1400) podle výskytu gravírování práce spíše pražského než vídeňského řezbáře. Gravírování se podařilo zjistit u všech u čtyř parléřovských piet tzv. brněnské skupiny vytipované Albertem Kutalem. Nejvýznamnější z nich je monumentální Pieta v brněnském kostele sv. Tomáše (kolem roku 1385). Kamenné piety vrcholného období českého krásného slohu s primárně ověřeným gravírováním se počítají na desítky. Využití techniky gravírování mělo u českých krásných madon a piet aktuální, později zcela zapomenutou ikonografickou, symbolickou a religiózní funkci. Souviselo s uctíváním roušky Panny Marie, uložené v pokladnici katedrály sv. Víta, a s jejím slavnostním veřejným vystavováním. Výzkum gravírování velkého množství zachovaných krásnoslohových soch představuje dlouhodobý úkol, jehož splnění v plném rozsahu přesahuje možnosti jednotlivce a profesi historika umění.

2

W trosce o zbawienie – testamenty kupców Gdańska i Elbląga z drugiej połowy XV i początku XVI wieku

88%

Kubicki R.

Przegląd Zachodniopomorski

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2016

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issue 1

111-128

EN

The author analyses the instructions included in the testaments of the burghers from Danzig and Elbing, written in the second half of the 15th and at the beginning of the 16th centuries. After going through the pious legacies made by merchants and members of the town’s elite it may be claimed that the instructions in the testaments are quite similar as far as the numbers and amounts of the legacies are concerned; the legacies are made to local parish churches, monastic orders, towns’ hospitals and the poor. It was also quite common to give legacies to church institutions situated outside the towns where the benefactors lived; for example, the monastic complex of the Carthusian Order called Mary’s Paradise (Polish: Raj Maryi) in Kartuzy (German: Karthaus) and mendicant orders in the State of the Teutonic Order in Prussia (merchants from Danzig and Elbing) and in Royal Prussia (merchants from Elbing alone), which – in exchange for that – offered the benefactors a prayer and Masses for their souls and the ones of their families. Such obligations were consciously published in many places simultaneously, in an attempt to additionally secure prayers needed to be redeemed. The richest also financed pilgrims who would visit pilgrimage centres for them. The sums for that purpose were in both towns equal, which probably resulted from actual costs and accepted norms. Generally speaking, pious legacies constituted an insignificant part of the merchants’ property, unless the benefactor had any inheritors. In part of the testaments there are no instructions for pious bequests; however, it does not mean that the burghers did not give part of their property ad pias causas. The pressure both of the existing norms and the religious conceptions of the way that might lead to redemption made it indispensable to make that last contract.

3

Niebezpieczna pobożność

88%

Bellahcène D., Pański D.

ARGUMENT: Biannual Philosophical Journal

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2018

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vol. 8

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issue 2

4

Christ in Distress in Lithuanian oral folklore and folk sculpture: The main aspects of perception

88%

Surdokaitė-Vitienė G.

Prace Etnograficzne

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2014

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vol. 42

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issue 3

199-222

EN

The influence of official church art, devotional literature, sermons, chants and etc. on folklore and folk religious art were discussed by some researchers. This article explores direct influences of Catholic Church’s teaching about Christ on the conception of Christ in Distress image and representation in folk/peasant culture. Here, interpretation of this image is closely related to the teaching of church, the religious literature and thus scarcely distanced from the official religiosity at all. The popular interpretation of Christ in Distress image was determined by the influence of various church texts on the distinctive peasant worldview.

5

Divine Command and Socratic Piety in the Euthyphro

87%

Koehn G.

Peitho. Examina Antiqua

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2011

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vol. 2

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issue 1

13-24

PL

While Socrates was in his own way a deeply religious man, the Euthyphro is often thought to provide a refutation of the divine command theory of morality: the theory that what is morally good is good because it is divinely approved. Socrates seems to suggest that what is holy or pious (ὅσιος) is pleasing to the gods because it is holy, and not holy because it pleases them. Thus the dialogue is sometimes presented as showing that what is morally good and bad must be independent of the divine will. I argue that matters are not so simple, since there are several ways in which the gods could help determine which acts are good, for instance, by disposing certain human affairs which are relevant to moral decisions. Moreover, Socrates suggests that he has obligations to the gods themselves, and these obligations would have to depend in part on what pleases them. It follows that the dilemma which Socrates poses to Euthyphro (pious because loved by the gods, or loved by the gods because pious) does not offer two mutually exclusive alternatives. There are various ways for the preferences of such gods to help determine which acts are adequate for moral praise or blame. It could therefore hardly be the case that religious doctrines, if true, are irrelevant to the content of morality. Knowledge of the gods’ preferences, if such knowledge were available, would be of importance to moral theory. Socrates himself does not deny this, nor should we.

6

Feminisms in Iraq : beyond the religious and secular divide

75%

Ali Z.

Gender a výzkum / Gender and Research

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2019

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vol. 20

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issue 2

47-67

EN

This article explores feminisms and women’s activisms in today’s Iraq and highlights the heterogeneity of both their religious and secular expressions in analysing them in relation to each other rather than as distinct. I argue that not only do we need to go beyond the Islamist/secular dichotomy but we need to analyse what’s in-between these categories. In order to understand their in-betweenness, Iraqi women’s activisms and feminisms have to be examined in their imbricated and complex social, economic and political contexts both discursive and material. I start by refl ecting on conceptual considerations regarding the relationships between feminisms, Muslimness, and Islam(s) and examining notions of piety and morality in contemporary Iraq. Then I explore the context and nature of women’s social and political activisms in Baghdad, Erbil, and Sulaymaniyah and provide an ethnographically informed examination of the different trends of feminisms and women’s political activisms in Iraq and the ways these trends overlap. In doing so I introduce an alternative way of understanding the too often argued secular/Islamist opposition and analyse the relevance and meaning of ‘Islamic/Muslim feminisms’ in the Iraqi context.

7

Religijność ziemiaństwa między Wisłą a Pilicą w drugiej połowie XIX i XX wieku (do 1939) - wybrane problemy

75%

Nowak M.

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

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2018

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vol. 129

265-292

PL

Artykuł prezentuje przejawy religijności ziemiaństwa w drugiej połowy XIX wieku i pierwszych dekadach kolejnego stulecia. Charakteryzuje się utrwalony kanon rytualistyki, ceremoniału i zwyczajów. Wskazuje na podłoże religijności, której źródła leżały w zagrożeniach dla dotychczasowej dominującej pozycji większej własności, wywołanych przemianami ekonomicznymi i emancypacją innych sfer społecznych. Artykuł wskazał, iż starano się podtrzymać swą pozycję w wymiarze religijnym, poprzez przewodzenie dozorowi kościelnemu, uroczystościom religijnym w czasie wizytacji biskupa czy podkreślanie bliskich relacji z miejscowym proboszczem. Ziemiaństwo swą religijność demonstrowało także wspieraniem materialnym rodzimej parafii i instytucji dobroczynnych, działających pod egidą Kościoła. W zakończeniu tekstu wskazano, iż druga wojna światowa i okupacja niemiecka skutkowała częściową destrukcją tradycyjnego ładu społecznego i moralnego; niemniej gros środowiska starała się podtrzymywać dawny model religijności.

EN

The article presents manifestations of piety of Polish nobility in the second half of XIX century and the first decades of the following century. There is a fixed canon of rites, ceremonies and customs. The sources of piety are to be found in threats to the hitherto dominant position of large-scale property posed by economic change and emancipation of different strata of society. The paper proved that noblemen sought to maintain their position in society’s religious life by fulfilling the task of ecclesiastic overseeing, presiding over religious ceremonies during a bishop’s visit as well as by underscoring close relations to a local parson. The noblemen also showed their piety by materially supporting their local parish and charity organizations operating under church’s banner. At the end of the paper it was showed that WWII and German occupation resulted in partial destruction of a traditional social and moral order. Still, a lot of nobility tried to maintain the old model of piety.

8

The Coptic ostraca of the Theban hermitage MMA 1152.3. Exercises (O. Gurna Górecki 97–161)

75%

Boud'hors A.

The Journal of Juristic Papyrology

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2019

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issue 49

41–96

EN

Following the articles published in JJP 47 and 48, further sixty-five ostraca discovered by Tomasz Górecki in the Theban hermitage MMA 1152 are published here. They are labelled ‘Exercises’, a general designation covering different categories, namely extracts of Psalms and other edifying texts, prayers, lists of word, alphabets, and drawings. They are somehow introducing us to the intellectual and spiritual life in the hermitage.

9

Pamięć o tumulcie toruńskim (1724) w polskiej dziewiętnastowiecznej pieśni ludowej. Wizja świata – propaganda – pobożność i wartości

75%

Kożuchowski Ł.

Zapiski Historyczne

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2020

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vol. 85

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issue 2

133-155

EN

The subject of the article is an analysis of a nineteenth-century folk song originating from Lesser Poland and the region of Kielce, which describes the events of the Tumult of Toruń (1724). The author used the historical method (factual analysis), anthropological method (theories of memory and orality) and discourse analysis (a written text as a reflection of mentality) to focus on three main issues. The first one is a polemic with the previous opinions of researchers, who argued that the folk song faithfully represents the events of the riots in Toruń (Thorn). In fact, it seems to be more of a propaganda text. It is impossible to determine precisely the place and time it was created, however, it seems that its author was a clergyman who wanted to convey his vision of the Tumult to the lower social strata. The song presents the community of Toruń as divided into two hostile camps, namely aggressive Protestants and pious Catholics. The article embedded the images of both sides in broader contexts of the German-Protestant stereotype and religious polemics in the Polish-Lithuanian Commonwealth. The last part of the text is an attempt to answer the question why this particular song was internalized by the common people. The interest in the Tumult of Toruń could result from its sensational character, the fact that it was very well fitted to folk culture, and the possibility to derive satisfaction from the course of this event. The article ends with the presentation of folk songs as an interesting research material for historians, cultural anthropologists and scholars conducting interdisciplinary memory studies.

10

Duszpasterstwo parafialne oo. Dominikanów w archidiecezji lwowskiej w okresie międzywojennym. Rekonesans badawczy

75%

Miławicki M.

Studia Pastoralne

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2014

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vol. 10

112-132

EN

This article gives an outline of the Domenican parish ministry in the Roman-Catholic Archdiocese of Lviv in 1918-1939, where 9 Dominican monasteries and the same parishes were located. Three parishes was incorporated into the monastery of Lviv. Polish Province of Dominican Order had got the most of the parish in the archdiocese of Lviv. Two parishes were transferred to the diocesan clergy in the second half of the 30 of the twentieth century. An important element in the pastoral care of the parish was parish catechesis in schools and outside them. Parish work was also accompanied by a variety of special pastoral care. Here I discussed only Marian shrines that worked at the Dominican parishes through which parishes are better developed. Other forms of pastoral special (brotherhoods and religious associations and work among students and intellectuals) has been omitted here, because they require separate studies. The pastoral activity intermingled typical folk devotions, the cult of relics and saints and more complex intellectual formation, aiming to deepen their religious knowledge. In all these activities preaching was essential. The article revealed research capabilities, as well as the state mainly from sources preserved in the collections of the Archives of the Polish Province of the Dominican Order in Cracow.

11

Pověra mezi barokem a osvícenstvím. Zvonění na mraky jako ochranná praktika i zavrženíhodný nešvar

75%

Mikulec J.

Folia historica Bohemica

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2013

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vol. 28

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issue 2

259-277

EN

The essay is divided into two sections. The first section is dedicated to the general development of opinions on superstitions in the Catholic milieu of the early modern time. With reference to the contemporary religious and educational literature, the author compares the Baroque and Enlightenment approaches to superstitions, mainly those that were components of the religious life. The second part of the article is a case study dedicated to one practice customary in the Catholic milieu of the 17th and 18th century, i.e. driving storm clouds away by ringing the bells. The author explains argumentation in favour of the tolling in the Catholic Baroque milieu and rejection of this practice in the 18th century Enlightenment period.

12

Nietzsche o “Dionisos crucificado”: A partir de El hombre y lo divino, de María Zambrano

63%

Rodríguez González M.

Annales Universitatis Mariae Curie-Sklodowska, sectio I – Philosophia-Sociologia

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2015

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vol. 40

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issue 1

EN

In this paper we examine the reading that the Spanish philosopher María Zambrano will do of Nietzsche’s work, and in particular his influence on the composition of The Man and the Divine, especially in relation to the issues of “God is dead” and “The superman delirium”. Moreover our article takes stock of Nietzsche’s presence in the earlier work of the thinker, finally exposing her interpretation of the “madness” of Nietzsche from the complex symbolic relations that she establishes between Dionysus and Christ.

ES

Se examina en este trabajo la lectura que hace la filósofa española María Zambrano de la obra de Friedrich Nietzsche, y en particular su influjo en la redacción de El hombre y lo divinosobre todo en relación con las cuestiones del “Dios ha muerto” y “El delirio del superhombre”. Por otra parte se pasa revista a la presencia nietzscheana en los trabajos anteriores de la pensadora, para terminar con la exposición de su interpretación de la “locura” de Nietzsche a partir de las complejas relaciones simbólicas que establece entre Dionisos y Cristo.

13

Pobożność ludowa jako miejsce urzeczywistniania się sensus fidei na przykładzie dogmatu o wniebowzięciu Maryi Dziewicy

63%

Beyga P.

Teologia w Polsce

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2016

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vol. 10

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issue 2

165-175

EN

The “Sensus fidei in the life of Church” document accents, that the sensus fidei concept does not appear in theology before the II Vatican Council. Yet practice has outstripped the process of clear defining sense of faith.The author shows piety as a place where sensus fidei is realized, in the context of Virgin Mary’s assumption dogma being announced. To illustrate the sense of faith, devotional practices developed in Kalwaria Zebrzydowska, Wambierzyce and Saint Ann’s Mountain were used. It has also been highlighted that sensus fidei realized in Marian devotion has been the main reason for Virgin Mary’s assumption becoming a dogma for cause of Piuse XII.

PL

Wniebowzięcie Maryi zostało zdogmatyzowane stosunkowo niedawno. Jednakże tym, co pozwalało modlącemu się Kościołowi wytrwale wierzyć w takie zakończenie Jej ziemskiej wędrówki, był zmysł wiary – sensus fidei. To dzięki temu zmysłowi wniebowzięta Maryja była czczona w liturgii oraz paraliturgicznych ceremoniach, które ukształtowały się na długo przed ogłoszeniem ostatniego maryjnego dogmatu.

14

Pobożność wspólnoty qumrańskiej

63%

Wiszniewiecki P.

Studia Gdańskie

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2021

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vol. 49

133-145

EN

The Qumran Community is still difficult to clasify, ducks out of being defined, doesn’t fit into rigid frameworks of scientific concepts and isn’t easy to describe. However, with no doubt, one of the features that possibly fully characterized that part of the Chosen People, which lived during the late Second Temple Period, was piety. This article shows that piety of the Community in it’s different aspects: cognitive, emotional and practical. Signalizes it’s tangent and separable points with piety of the rest of Israelites; explains how it shaped the identity of the Qumran people; finally analyses how piety regulated their lifes and steered it, becoming a constitutive value for the members of the Dead Sea Community.

PL

Wspólnota qumrańska wciąż nie daje się łatwo sklasyfikować, wymyka się próbom jej zdefiniowania, wykracza poza sztywne granice tworzonych przez naukowców pojęć i nie poddaje się prostemu opisowi. Bez wątpienia wszakże jedną z cech, którą można uznać za stanowiącą możliwie pełną i głęboką charakterystykę tego odłamu Narodu Wybranego, żyjącego w późnych wiekach okresu Drugiej Świątyni, była pobożność. Niniejszy artykuł przedstawia tę właśnie pobożność Zrzeszenia w jej różnych odsłonach: poznawczej, emocjonalnej i praktycznej. Wskazuje jej punkty styczne i rozłączne z pobożnością reszty Izraelitów; wyjaśnia, jak kształtowała tożsamość qumrańczyków; analizuje w końcu, w jaki sposób pobożność regulowała ich życie i jak nadawała mu kierunek, stając się konstytutywną wartością dla członków wspólnoty znad Morza Martwego.

15

Krev v kalichu, víno v číši. K sociální praxi a materialitě zbožnosti utrakvismu

63%

Čapský M., Čapská V., Miller S.

Český časopis historický (The Czech Historical Review)

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2022

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vol. 120

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issue 2

335-369

EN

The study uses the methodological approaches of the so-called new material culture and, through their prism, looks at several issues related to the religious practice of reception sub utraque specie in the 15th and 16th centuries. The first of the problems hitherto little reflected on is related to the practice of serving a large number of believers, the second to innovating the shape of the chalice and using special large goblets with a tube/pipe, which facilitated pouring the transformed wine into smaller goblets and serving the believers. The third area of the authors’ interest is the question of the use of private chalices for reception by more affluent social strata, which would show the limits of the original radical inclusiveness of reception sub utraque specie. The analysis of church accounts recording the consumption of wine in the Utraquist liturgy supports a thesis about a significant decline in enthusiasm associated with the early reform period and frequent reception by the laity, which was significantly influenced by Lutheranism. Furthermore, the authors provide and discuss evidence of the practice of donating and using private chalices by laity.

16

Pobożność szlachcianki w świetle polskich drukowanych mów pogrzebowych XVII wieku

63%

Kicińska U.

Folia Historica Cracoviensia

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2012

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vol. 18

EN

17th century funeral orations, as sources of didactic character, include numerous threads referring to the piety of baroque damsels. They are full of examples describing religiousness of women of virtually all ages and marital statuses (married, single and widowed). According to the model propagated by the clergy, a zealous catholic woman was supposed to be devoted to God and persistent in her belief. She should also worship Mary the Mother of God, Jesus and saint patrons, which was reflected in her participation in religious confraternities. It was also important that she attended religious services and pilgrimages as well as respected fasting periods and received holy sacraments. On every day basis, it was suggested that a God fearing Christian should live by the rules of the Decalogue, read religious books and contemplate the moment of death and prepare to it by reading ars bene moriendi guides. Charity work and generous donations to churches, monasteries, schools and homeless shelters were also important. Preachers also emphasised the personality features of a model catholic woman. Hence it was suggested that she should be hard working, reasonable, quiet and modest. Although clergymen emphasised deep and fervent religiousness of women whom they were describing in their sermons, we are actually unable to fully confirm the accuracy of their words. Therefore, it must be assumed that, on the one hand, this religiousness and piety was supposed to constitute an ideal role model, on the other hand, however, it resulted from the fear which accompanied people almost everywhere in turbulent times of the 17th century.

PL

17th century funeral orations, as sources of didactic character, include numerous threads referring to the piety of baroque damsels. They are full of examples describing religiousness of women of virtually all ages and marital statuses (married, single and widowed). According to the model propagated by the clergy, a zealous catholic woman was supposed to be devoted to God and persistent in her belief. She should also worship Mary the Mother of God, Jesus and saint patrons, which was reflected in her participation in religious confraternities. It was also important that she attended religious services and pilgrimages as well as respected fasting periods and received holy sacraments. On every day basis, it was suggested that a God fearing Christian should live by the rules of the Decalogue, read religious books and contemplate the moment of death and prepare to it by reading ars bene moriendi guides. Charity work and generous donations to churches, monasteries, schools and homeless shelters were also important. Preachers also emphasised the personality features of a model catholic woman. Hence it was suggested that she should be hard working, reasonable, quiet and modest. Although clergymen emphasised deep and fervent religiousness of women whom they were describing in their sermons, we are actually unable to fully confirm the accuracy of their words. Therefore, it must be assumed that, on the one hand, this religiousness and piety was supposed to constitute an ideal role model, on the other hand, however, it resulted from the fear which accompanied people almost everywhere in turbulent times of the 17th century.

17

Biskup Marcin Szyszkowski (1616–1630) jako twórca nabożeństwa siedmiu kościołów krakowskich

63%

Wołyniec B. M.

Folia Historica Cracoviensia

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2015

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vol. 21

189-208

PL

Przypuszcza się, iż opisany w XVI wieku przez św. Filipa Nereusza szlak wędrówki dewocyjnej po siedmiu bazylikach Rzymu mógł mieć swoje źródła w tradycji ludowej, a bez wątpienia wynikał z przywołania i zaadaptowania do nowych warunków pamięci o znanej niegdyś ludycznej w charakterze obrzędowości modlitewnej. Opisane przez tego świętego itinerarium pielgrzymie wyznaczały cztery bazyliki większe: św. Piotra na Watykanie, św. Pawła za Murami, św. Jana na Lateranie, Najświętszej Maryi Panny Śnieżnej oraz trzy mniejsze: św. Krzyża Jerozolimskiego, św. Wawrzyńca za Murami oraz św. Sebastiana. W 1621 roku w krakowskiej oficynie drukarskiej Franciszka Cezarego została wydana broszura zatytułowana Siedm kościołów krakowskich. Inicjatorem jej druku był biskup krakowski Marcin Szyszkowski, który przez wiele lat przebywał w Rzymie, gdzie zapoznał się z działalnością św. Filipa Nereusza. Od chwili, kiedy został biskupem krakowskim zaczął zaszczepiać w swojej diecezji elementy potrydenckiej dewocji Wiecznego Miasta. Jednym z nich było zainicjowanie nabożeństwa Siedmiu kościołów krakowskich, które otrzymało przywileje i odpusty rzymskiego szlaku pątniczego.

EN

The religious tour of seven Roman basilicas described back in the 16th century by St Philip Neri is thought to have its roots in folk tradition, though undoubtedly was a product of recalling and adapting the memory of an old, ludic prayer tradition to the new circumstances. The itinerary described by the saint listed four major basilicas: St Peter’s Basilica in Vatican, St Paul’s Basilica Outside the Walls, Basilica of St John Lateran, Basilica of St Mary and three minor ones: Basilica of the Cross of Jerusalem, St Basilica of St Lawrence Outside the Walls, and St Sebastian’s Basilica. In 1621 the Krakow printing house of Franciszek Cezary issued a brochure entitled Siedm kościołów krakowskich. Its release was initiated by Marcin Szyszkowski, who had stayed in Rome for many years, where he acquainted himself with the work of St Philip Neri. The moment Szyszkowski became the Krakow bishop, he began to implement elements of post-Trent devotion of the Eternal City in his own diocese. One of such innovations was to initiate the Service of the Seven Krakow Churches, which was granted privileges and indulgences of the Roman pilgrimage trail.

18

Religijność żołnierzy w świetle artykułów wojskowych – założenia metodologiczne

63%

Łopatecki K.

Orientalia Christiana Cracoviensia

|

2014

|

vol. 6

EN

Despite being the object of research conducted by military historians, so far military normative acts have found little interest as a historical source for the study of the changes of piety and religiosity among soldiers. The studies can relate to three clearly defined phenomena such as the institution of military chaplains, religious ceremonies and the spread of the concept of God. Thus, this article constitutes an attempt to present the methodological assumptions allowing to extract from the sources – military records – more information than just data relating to the contents formally connoted by the legal regulations. The basis of the presented analysis constitutes the research devoted to the study of the development of the Polish and Lithuanian military laws till the middle of the 17ᵗʰ century.

PL

Wojskowe akta normatywne, choć stanowią przedmiot badań historyków wojskowości, jak dotąd w niewielkim stopniu były wykorzystywane jako źródło historyczne do badań nad przemianami pobożności oraz religijności żołnierzy. Tego typu badania odnosić się mogą do trzech wyraźnie określonych fenomenów, takich jak: instytucja kapelanów wojskowych, ceremonie religijne oraz propagowanie koncepcji Boga. Artykuł stanowi zatem próbę zaprezentowania założeń metodologicznych umożliwiających wydobycie ze źródeł – artykułów wojskowych – informacji wykraczających poza treść formalnie konotowaną przez przepis prawny. Podstawę zaprezentowanych analiz stanowią badania poświęcone rozwojowi polskich i litewskich praw wojskowych w okresie do połowy XVII wieku.

19

Forms of piety among members of religious confraternities in Krakow in the early modern period

63%

Bruździński A.

Folia Historica Cracoviensia

|

2015

|

vol. 21

103-146

EN

The author analyses forms of piety among Krakow religious confraternities, both those which originated already in the Middle Ages and those from the post-Trent epoch. There were dozens of confraternities in the early modern Krakow. The author was able to trace back 36 religious confraternities, active in as many as 51 communities. The article shows that almost every member of each stratum of the urban community, from the patriciate to the commoners, belonged to a religious confraternity of sorts. Confraternities had many functions, but the religious education of Krakow inhabitants was the most significant. In each subsection the author presents various forms of fraternal piety, namely: Christ-centric piety, pneumahagic piety, Marian piety, the worship of angles and saints, as well as the eschatological dimension. Towards the end, the article contains briefly characterises the charitable activities of religious confraternities. The author concludes that religious confraternities played an important role in building the Catholic awareness of the society, and the fraternal piety was indeed a basis and a catalyst of the growth of the city of Krakow.

PL

Autor analizuje formy pobożności krakowskich bractw religijnych, zarówno tych, które powstały jeszcze w średniowieczu, jak i tych z epoki potrydenckiej. W nowożytnym Krakowie działało kilkadziesiąt bractw. Autorowi udało się potwierdzić źródłowo 36 religijnych konfraterni działających wówczas w 51 wspólnotach. Artykuł pokazuje, że niemal każdy członek poszczególnych warstw społeczności miejskiej, od bogatego patrycjatu poczynając, a na ubogim plebsie kończąc, należał do bractw religijnych. Bractwa miały wiele funkcji, jednak jedną z ważniejszych było wychowanie religijne społeczeństwa Krakowa. Autor w podrozdziałach przedstawia różne formy pobożności brackiej: pobożność chrystocentryczną, pobożność pneumahagijną, pobożność maryjną, kult aniołów i świętych, jak również jej wymiar eschatologiczny. W ostatniej części artykułu scharakteryzowana została także działalność charytatywna bractw religijnych. Na zakończenie autor dochodzi do konkluzji, że bractwa religijne odgrywały istotną rolę w budowie katolickiej świadomości społeczeństwa, natomiast sama pobożność bracka była niewątpliwie podłożem i katalizatorem rozwoju Krakowa.

20

EKLEZJALNY WYMIAR FATIMSKIEGO ORĘDZIA

63%

Kochaniewicz B.

Forum Teologiczne

|

2018

|

vol. 19

53-66

PL

Interwencje Matki Jezusa w historii ludzkości przypominają nam, że królestwo Boże nie jest tego świata. Przypominają one człowiekowi o prawdzie o Bogu, jego królestwie, sensie egzystencji ludzkiej, życiu wiecznym. Objawienia maryjne, zwłaszcza te zatwierdzone przez Kościół, odnoszą się do życia ludzkiego. Dotyczą one nie tylko nawrócenia tych, którzy są dalecy od Boga, ale też odnoszą się do stałego nawracania się chrześcijan. Dlatego przyjęcie objawień maryjnych nie powinno być ograniczone do sentymentalnych emocji, nowych form czci i pogoni za uczuciem, ale powinno doprowadzić do radykalnego zwrotu ku Chrystusowi, opartego na dalszej egzystencji w autentycznej wierze, życiu w zjednoczeniu z Chrystusem, miłości do Kościoła, wyrażającego się między innymi w postawie obrony podstawowych wartości życia ludzkiego, sakramentalnej wartości małżeństwa, jedności rodziny opartej na Chrystusie, który jest, wczoraj, dzisiaj i na wieki.

EN

The interventions of the Mother of Jesus in the history of humanity remind us that the kingdom of God is not of this world. They remind man of the truth about God, his kingdom, the sense of human existence, eternal life. Marian apparitions, especially those approved by the Church, refer to human life. They concern not only the conversion of those who are far from God, but also refer to the constant conversion of Christians. Therefore, the acceptance of Marian messages should not be limited to sentimental emotions, new forms of worship and the pursuit of sensation, but should result in a radical turn towards Christ, based on authentically lived faith, life in union with Christ, love for the Church, expressing itself among others in defending the fundamental values of human life, the sacramental value of marriage, the family unity at the basis of which Christ is, yesterday and today, the same forever.

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