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Apokryficzne Proroctwo o Chrystusie w pogańskiej świątyni boga Apollona i jego znaczenie dla badań nad związkami literatury ruskiej z Bałkanami

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Stradomski J.
Latopisy Akademii Supraskiej
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2019
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vol. Вѣнецъ хваленїѧ. Studia ofiarowane profesorowi Aleksandrowi Naumowowi na jubileusz 70-lecia
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issue 10
85-100
EN
The “Tale Afroditian” is one of the most popular Christian Biblical apocrypha in the Byzantine-Slavic literature. In the Medieval Cyrillic manuscripts, it is accompanied by a brief text entitled “Prophecy About Christ in the Pagan Temple of Apollo.” There are assumptions that both texts have a common origin, even though the Greek text of the “Prophecy” has not been found to date. Thanks to the analysis of several copies of the “Prophecy”, it is possible to reconstruct the common history of both apocrypha in the Church-Slavonic literature, which once again confirms durable relations of the literature of the former Ruthenia with the Balkans. Copies of both apocrypha from the handwritten “Bonarówka Code” are very helpful in re-tracing some unclear moments in the textology of the “Tale of Afroditian” and the “Prophecy About Christ”.
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Krzyż jako symbol władzy kosmicznej w bizantyńsko-słowiańskiej tradycji literackiej

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Stradomski J.
Prace Filologiczne. Literaturoznawstwo
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2017
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issue 7(10)
205-215
EN
The image of a cross appearing in the sky has been present in Christian literature not only in the body of texts related to several saints, but it has also become one of the most favourite motives of Christian apocryphal literature, especially in its apocalyptic and eschatological section. Revelation of Pseudo-Methodius Patarensis, which is very popular in Medieval literature, is an example of using the motive of a cross as a symbol of cosmic power to illustrate the scenario of the apocalypse and the second advent awaited by Christians. In the apocryphal text, the image of the cosmic cross serves, inter alia, the purpose of graphic and suggestive presentation of the fundamental axiom of that period concerning the existence and co-dependence of two intermingling parallel worlds, namely the earthly (material, mundane) and the heavenly one (divine, eternal). The text constitutes an example of building apocryphal narrative on the basis of a precise semantic code of the Christian vision of times (the past and also the future) testifying to its multi-faceted mythological, biblical, historical and literary implications.
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Did Two Zlatousts from the Collection of the Princes Chartoryski Library in Cracow Once Belong to Fr Iwan Wiszeński?

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Stradomski J.
Poznańskie Studia Slawistyczne
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2018
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issue 14
PL
In the collection of manuscripts of the Princes Chartoryski Library in Cracow, there are two manuscripts (from the beginning of the 17th century) which are related, in academic literature, with the person of Orthodox monk, Iwan Wiszeński. The volumes, described in catalogues as Zlatousts, were to be brought by him directly from the Mt Athos. Codicological and textual analysis of the manuscripts shows that the tomes are not the Zlatousts, but two volumes (Lent and Paschal period) from an extensive collection of Byzantine and Slavic panegyrical works, known as Studios Monastery Homiliarium. Characteristic features of both the books show that the manuscripts were written on the area of the former Polish Republic (The Polish-Lithuanian Commonwealth), thus they may only be copies of the originals brought from the Balkan region (not necessarily the Mt Athos). It is possible that Iwan Wiszeński was engaged personally in the delivery of manuscripts of this type, unpopular in Orthodox literature in the Ruthenian territory, but not of these particular ones.
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Ortodoksja języka czy język ortodoksji? Argument lingwistyczny w sporze reprezentantów Kościoła łacińskiego i Cerkwi ruskiej w dobie kontrreformacji

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Stradomski J.
Latopisy Akademii Supraskiej
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2012
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vol. Język naszej modlitwy- dawniej i dziś
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issue 3
125-134
EN
During the Counter-Reformation issues of using the national languages in the liturgy and the rite of the church became the source of lively discussion of the representatives of the Roman Church (Catholic) and the Greek Church (Orthodox). Strategy outlined by the Council of Trent to maintain the dominance of Latin as the universal language of all Christians subordinate to Pope after the establishment of the union in Brest-on-the-Bug had to be significantly modified. The best interests of the Church consolidation required concessions on the part of Rome and recognition of the Slavonic language to be, as effective as the Latin an instrument of the saving activity of the Church. Following the Slavonic, Polish language gradually breaks into the missionary and catechetical use, which the Greek Catholics are increasingly eager to speak. The subject of this article is the phenomenon of coexistence of many languages in liturgical and administrative practice of the Latin and Russian Christians in the Republic of Poland in the 16 th -18th century and reflection on resulting from this fact preferences and translations of polemic and religious texts.
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Literacka, polityczna i cerkiewna działalność prawosławnego metropolity kijowskiego Grzegorza Cambłaka w świetle współczesnych mu źródeł

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Stradomski J.
Studia Religiologica
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2008
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vol. 41
PL
THE LITERARY, POLITICAL, AND RELIGIOUS WORK OF THE ORTHODOX METROPOLITAN OF KIEV GRIGORIJ CAMBLAK IN THE LIGHT OF HIS CONTEMPORARY SOURCESThe Kiev metropolitan Grigorij Camblak is an interesting fi gure in the Slavic Middle Ages. Formed spiritually and creatively by the Tyrnovo literary circle, he was compelled to leave Turkish-occupied Bulgaria and search for a more favorable environment in other Orthodox countries. Wherever he went (Byzantium, Mount Athos, Serbia, Moldavia, Poland [„Crown”], and the Grand Duchy of Lithuania), he left behind him traces of political and Orthodox-religious involvement, and literary works of extraordinary beauty. The latter became unquestionable models of Old-Church-Slavonic hesichastic writing and assured Grigorij Camblak a permanent place in the history of national literatures of Orthodox Slavs. He was involved in reinvigorating the idea of a union of Christian states which would aim to drive islam out of Europe and to liberate Balkan Slavs from Turkish subjugation. After he controversially rose to the rank of metropolitan (1415-1420), Camblak became engaged in building a  istinctive image of the Kievan Orthodox Church through close contacts with southern Slavdom on the plane of spirituality, religious literature, and worship of saints. Instructed by the Grand Duke Withold of Lithuania and Polish king Władysław II Jagiełło, Grigorij Camblak took part in the Council of Constance in 1418, charged with the diffi cult task of forging a church union. Distinct traces of his political, literary, and religious work are seen in more than a dozen sources from the period (15th-16th centuries), which offer fi rst-hand evidence in any attempt to reconstruct the biography of this remarkable man. The article discusses the picture of the Kiev metropolitan as arises out of accounts by his contemporary observers and commentators
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Rękopiśmienne kopie antyłacińskich druków z okresu unii brzeskiej w zbiorach Biblioteki Narodowej w Warszawie

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Stradomski J.
Latopisy Akademii Supraskiej
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2016
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vol. Dawna cyrylicka księga drukowana: twórcy i czytelnicy
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issue 7
159-176
EN
Well-preserved copies of religious polemics from the period of the 16th and the 17th century in library and museum collections usually constitute a rarity. Such writings were often purposefully destroyed by religious opponents; therefore, procuring them was not easy even in the past. One of the manners of copying such works which aroused powerful controversies was their manual rewriting. This also refers to the old prints from the period of disputes concerning the Union of Brest by the Bug River (1596). The collection of Cyrillic manuscripts of the National Library in Warsaw contains two books which feature copies of anti-Latin texts expressing dissatisfaction and protests of a well-known representative of the Orthodox Church – Kiev Monk Father Zachariasz Kopysteński, in relation to the conclusion of the religious union with the Roman Catholics and its formal and legal consequences of delegalisation of the Orthodox Church in the Republic of Poland. The article contains a codicological description of both manuscripts and their textual relations with printed books of polemics from the beginning of the 17th century.
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Коментарите към библейските четива от Теофилакт Охридски в ръкописните сбирки в Полша

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Stradomski J.
Slavia Meridionalis
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2016
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vol. 16
EN
Bible Commentaries by Theophylact of Ohrid in the collection of manuscripts in PolandIn the Church Slavonic literary tradition, Theophylact of Ohrid is mostly associated with his exegeses to the Bible. The collections of Cyrillic manuscripts in Poland include only a single copy of his annotated Book of Gospels (BN 12431 III, beginning of the sixteenth century), which has not yet been the subject of a separate study. The book is particularly interesting and valuable, as it contains archaic linguistic features, proving that it is an extremely old copy of the first Slavonic translation of the work. This is an important example of the presence of manuscripts related to Old East Slavonic, and also indirectly – Old Church Slavonic literary tradition in the former Polish-Lithuanian state. The article gives a codicological and linguistic characteristic of this manuscript, and its primary aim is to draw attention to the manuscript from researchers of the works of Theophylact of Ohrid, the Church Slavonic literature, and the Bible. Komentarze do Ewangelii Teofilakta Ochrydzkiego w zbiorach rękopisów w PolsceW cerkiewnosłowiańskiej tradycji piśmienniczej postać Teofilakta Ochrydzkiego najczę­ściej kojarzona jest z jego egzegezami do ksiąg biblijnych. W zbiorach rękopisów cyrylickich w Polsce znajduje się tylko jeden egzemplarz Ewangeliarza komentowanego (BN 12431 III, początek XVI wieku), który dotychczas nie był przedmiotem osobnych badań. Kodeks należy do szczególnie ciekawych i cennych, bowiem zawiera archaiczne cechy językowe, świadczące o tym, że jest kopią bardzo starego tekstu pierwszego słowiańskiego przekładu dzieła. Jest to ważny przykład obecności na terenach dawnego państwa polsko-litewskiego rękopisów związanych ze staroruską, a pośrednio również starobułgarską tradycją piśmienniczą. Artykuł jest kodykologiczną i językową charakterystyką tego rękopisu i ma na celu zwrócenie na niego uwagi badaczy zajmujących się twórczością Teofilakta Ochrydzkiego oraz cerkiewnosłowiańską literaturą biblijną.
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Cykl apokaliptycznych egzegez wizji proroka Daniela w kontekście doktrynalnego sporu wschodniego chrześcijaństwa z judaizmem (na materiale kodeksu BN 12245)

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Stradomski J.
Slavia Meridionalis
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2017
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vol. 17
EN
Series of eschatological exegeses in prophet Daniel’s visions in the context of the doctrinal dispute of Eastern Christianity and Judaism (about the manuscript BN 12245) The Bible’s Book of Daniel, along with commentaries of St. Hippolytus of Rome, belongs to the most important sources of Christian knowledge about the end of the world and the Final Judgment. In the medieval Old Church Slavonic literature, the Book of Daniel functions not only as a part of the Old Testament canon (separately or with comments), but it is also present in historiography, and in particular in apocryphal literature. Prophet Daniel and his vision of four beasts are also the basis for preparation of new eschatological texts where the threads of the doctrinal dispute with Judaism are noticeable. Such writings include a series of visions of Prophet Daniel with commentaries, rarely encountered in Cyrillic manuscripts, featured in Codex BN 12245. The article presents a textological, historical and literary analysis of the text. Cykl apokaliptycznych egzegez wizji proroka Daniela w kontekście doktrynalnego sporu wschodniego chrześcijaństwa z judaizmem (na materiale kodeksu BN 12245) Biblijna Księga Daniela, wraz z komentarzami św. Hipolita Rzymskiego, należy do ważniejszych źródeł wiedzy chrześcijan na temat końca świata i Sądu Ostatecznego. W średniowiecznej literaturze cerkiewnosłowiańskiej materiał Księgi Daniela funkcjonuje nie tylko jako część korpusu kanonicznych pism Starego Testamentu (osobno lub z komentarzami), ale obecny jest też w historiografii, a zwłaszcza w literaturze apokryficznej. Postać proroka Daniela i jego wizja czterech bestii są też bazą opracowywania nowych tekstów o tematyce eschatologicznej, w których widoczne są wątki doktrynalnego sporu z judaizmem. Do takich pism zalicza się rzadko spotykany w rękopisach cyrylickich cykl komentowanych wizji proroka Daniela, jaki znajduje się w kodeksie BN 12245. W artykule przedstawiono analizę tekstologiczną i historycznoliteracką zabytków.
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Idea unii kościelnej czy jedności Kościoła? O polisemantyczności dyskursu w polsko-ruskiej polemice religijnej w dawnej Rzeczypospolitej (2 poł. XVI-XVII w.)

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Stradomski J.
Kultura Słowian. Rocznik Komisji Kultury Słowian PAU
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2021
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vol. XVII
9-31
EN
Controversies regarding the proclamation and the consequences of the Union of Brest (1596) were reflected in extensive historical, polemical and religious literature that was created in the Commonwealth of Both Nations over several decades (2nd half of the 16th-17th century). There was a heated dispute between the representatives of the Roman Catholic, Greek Catholic and Orthodox Churches. The article highlights the use of similar arguments by each of the parties to this religious-political conflict which, however, were given different meanings depending on various ecclesiological, historical and cultural perspectives of the authors of a statement. Thus, in practice, religious polemics became a discussion aimed at strengthening the position of representatives of one’s own party, instead gaining supporters among opponents.
PL
Kontrowersje dotyczące proklamacji i skutków unii brzeskiej (1596) znalazły odbicie w bogatej literaturze historycznej, polemicznej i religijnej, jaka powstała na terenie Rzeczypospolitej Obojga Narodów na przestrzeni kilkunastu dziesięcioleci (2. poł. XVI-XVII w.). Gorący spór toczył się pomiędzy przedstawicielami Kościoła rzymskokatolickiego, greckokatolickiego oraz prawosławnego. W artykule zwrócono uwagę na posługiwanie się przez każdą ze stron tego religijno-politycznego konfliktu podobnymi argumentami, którym jednakże podstawiano różne znaczenia w zależności od odmiennych perspektyw eklezjologicznych i historyczno-kulturowych autorów wypowiedzi. W ten sposób polemika religijna stała się w praktyce dyskusją skierowaną w stronę utrwalania stanowiska przedstawicieli własnego obozu, a nie pozyskiwania zwolenników ze strony przeciwnej.
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The Enduring Value of the Testimony of Faith In the Story of the Forty Holy Martyrs of Sebaste in the Berlin Damaskin

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Stradomski J.
Kultura Słowian. Rocznik Komisji Kultury Słowian PAU
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2023
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vol. XIX
83-94
PL
W zbiorach rękopisów Biblioteki Jagiellońskiej w Krakowie znajduje się tzw. Berliński damaskin (Berl. Slav. Fol. 36, kon. XVIII w.) – rękopiśmienny kodeks pochodzący z dawnej Pruskiej Biblioteki Państwowej w Berlinie. Damaskiny jako typ księgi stanowią formę przejściową pomiędzy średniowieczną, cerkiewnosłowiańską a nowożytną, cerkiewną tradycją literacką na Bałkanach, w szczególności zaś w Bułgarii. Charakteryzują się uproszczoną formą wypowiedzi, obniżeniem stylu i szerszym wykorzystaniem języka mówionego (potocznego). Jednym z czterdziestu pięciu tekstów wchodzących w skład Berlińskiego damaskinu jest Opowieść o Czterdziestu Męczennikach z Sebasty. Oparty na średniowiecznych źródłach hagiograficznych tekst Opowieści jest ciekawym przykładem wykorzystania starego wątku literackiego dla celów nowego bułgarskiego piśmiennictwa religijnego i homiletycznego. Artykuł omawia charakterystyczne cechy kompozycyjne i fabularne Opowieści ze szczególnym uwzględnieniem akcentów położonych w nim na treści aksjologiczne.
EN
The manuscript collection of the Jagiellonian Library in Cracow contains the so-called Berlin Damaskin (Berl. Slav. Fol. 36, late 18th c.), a handwritten codex belonging to the former Prussian State Library in Berlin. Damaskin, as a book type, marks a transition in the literary tradition in the Balkans, and in particular in Bulgaria, between the medieval Church Slavonic, and the early modern tradition of the Orthodox Church. Its expression is characterised by simplified language, less formal register, and a more extensive use of the common (vernacular) spoken language. Among the forty-five texts included in the Berlin Damaskin there is the Story of the Forty Holy Martyrs of Sebaste. Based on medieval hagiographic sources, the Story is an interesting case of employing an old literary theme in the service of the new Bulgarian religious and homiletic literature. The present paper discusses the characteristic features of the Story’s composition and its plot, with special emphasis put on the narrative’s axiological message.
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Medieval Slavic Translations of the "Miracles of Saint Menas": Sources and Textual Problems

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Stradomski J.
Vox Patrum
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2025
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vol. 94
101-126
EN
A collection of miracles attributed to St Menas appeared in medieval Old Church Slavonic literature as a result of contacts between Orthodox Slavs in the Balkans and Byzantine Christian literature. By the 10th century, at least two distinct translations of the had likely been produced in Bulgaria. These translations have been preserved in Slavic collection manuscripts (dating from the late 13th to the 17th centuries) in both an abridged version (a compilation of several miracles) and a full translation of the entire collection, comprising 13 miracles. This article presents the current state of research on the subject, the most important sources, the hypothesized routes of migration of Greek sources into Old Church Slavonic (and later Church Slavonic) literature, and a proposed reconstruction of the transmission process of these translations within the Slavic textual tradition.
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The Slavic Miracles of the Great Martyr Saint Menas by Timothy of Alexandria

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Stradomski J.
Vox Patrum
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2025
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vol. 94
241-272
EN
The complete Slavic cycle of miracles of St Menas, consisting of a prologue and 13 miracles, is based on the edition of the Great Reader Mineia of the Moscow Metropolitan Makary. The text largely corresponds to the Greek version from Ivan Pomyalovsky's 1900 edition, making it a valuable resource for understanding the Greek tradition as well. The Slavic text has been compared with other manuscripts containing the full cycle of miracles and following the same translation (B).
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Księdza Mateusza Bembusa SJ poglądy na temat schizmy kościelnej i propozycje pojednania z Cerkwią prawosławną

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Stradomski J.
Perspektywy Kultury
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2022
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vol. 38
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issue 3
15-40
EN
The Synod of the Greek Catholic Bishops in Lviv of 1629 was one of the attempts to bring about an agreement between two Eastern-rite Christian denominations in the Polish-Lithuanian Commonwealth – the Orthodox Church, which had been present in Ruthenia for centuries, and the newly established Greek Catholic Church which stemmed from the proclamation of the Brest Union (1596). Efforts for the union undertaken by Metropolitan Józef Welamin Rutski and King Sigismund III Wasa did not bring abouot the expected results, and one of the few concrete effects of the congress was the sermon of the Jesuit from Krakow, Mateusz Bembus, preached on the day of the opening of the synod. The text of the speech is known from two 17th-century editions, which were published just a few months apart in Kraków and Lviv. In this work, the Jesuit included a number of threads concerning the history of Christianity and a proposal on how to break the church schism. The content has been put into the classic structure of rhetorical speech, expressed in vivid language and unusual arguments. The paper is a structural and content analysis of Bembus’ work presented against the background of historical events.
PL
Synod biskupów unickich we Lwowie z 1629 r. był jedną z prób doprowadzenia do zgody dwóch chrześcijańskich wyznań obrządku wschodniego w Rzeczypospolitej – obecnej na ziemiach ruskich od stuleci Cerkwi prawosławnej oraz nowo powstałego w wyniku zawarcia unii brzeskiej (1596) Kościoła greckokatolickiego. Podjęty z zaangażowaniem metropolity Józefa Welamina Rutskiego i króla Zygmunta III Wazy wysiłek unijny nie przyniósł spodziewanych rezultatów, a jednym z niewielu namacalnych owoców zjazdu stała się homilia krakowskiego jezuity, Mateusza Bembusa, wygłoszona w dniu otwarcia synodu. Tekst mowy znany jest z dwóch XVII-wiecznych edycji, jakie ukazały się w odstępie zaledwie kilku miesięcy w Krakowie i Lwowie. W dziele tym jezuita zawarł szereg wątków dotyczących historii chrześcijaństwa oraz propozycję sposobu przełamania schizmy kościelnej. Całość ubrana została w klasyczną strukturę mowy retorycznej, wyrażonej barwnym językiem i nietypowymi argumentami. Studium stanowi analizę formalno-treściową pracy Bembusa przedstawioną na tle wydarzeń historycznych, których dotyczy.
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