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Kasata klasztoru bazyliańskiego w Lublinie w latach 1864–1866

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Lorens B.
Archiwa, Biblioteki i Muzea Kościelne
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2020
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vol. 114
203-216
EN
In the mid-19th century, the Basilian monastery in Lublin was one of the five monasteries of this type in the Kingdom of Poland. Its dissolution was ordered by the governor Teodor Berg on 10 December, 1864, and carried out on 30 January, 1865. The monastic property was repossessed and taken over by the Treasury of the Kingdom of Poland. The Church of the Transfiguration of the Lord thus became a parish church, and the former monastery superior became its temporary administrator on the post of a vicar. The monastery buildings were to be used as the rector’s apartment and a Uniate elementary school. Fol­lowing the liquidation of the Uniate Church in the Kingdom of Poland in 1875, the parish was joined to the Orthodox Church.
PL
Monaster bazyliański w Lublinie w połowie XIX w. był jednym z pięciu klasztorów w Królestwie Polskim. O jego kasacie zdecydował namiestnik Teodor Berg rozporządzeniem z 10 XII 1864 r. Przeprowadzono ją 30 I 1865 r. Nieruchomości klasztorne zostały przejęte na rzecz Skarbu Królestwa Polskiego. Cerkiew pw. Przemienienia Pańskiego stała się świątynią parafialną, zaś dotychczasowy przełożony klasztoru został jej tymczasowym administratorem jako wikariusz. Zabudowania klasztorne przeznaczono na mieszkanie parocha oraz unicką szkołę elementarną. W 1875 r. ze względu na likwidację Cerkwi unickiej w Królestwie Polskim parafia stała się prawosławną.
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Działalność Sodalicji Mariańskiej w kolegiach bazyliańskich na ziemiach Rzeczypospolitej w XVIII i XIX wieku

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Lorens B.
Archiwa, Biblioteki i Muzea Kościelne
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2012
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vol. 97
121-138
EN
The aim of this article is to present the activity of the Sodality of Our Lady functioning in public secondary schools run by the Basilian Order in eastern Poland in the 18th and the 19th centuries. The sources of the information were the books of the congregation, inventories of the monasteries and educational records stored in Polish and Ukrainian archives and printed reports of school visitations conducted by the Commission of National Education. We managed to find traces of the activity of the Sodality of Our Lady in 10 Basilian colleges, out of 20 functioning in the 18th century in the Polish-Lithuanian State. The activity of three schools- Buczacz, Owrucz and Podubiś- is the best documented one in sources. As far as the organizational pattern is concerned, these congregations followed the example of societies functioning in the colleges run by Jesuits. The students of the Sodality were distinguished by very good results in learning, impeccable behavior and devotion. The Marian Congregation helped to deepen faith and they paid special attention to the cult of Mary. They also prepared young people from the gentry background to take part in public life. The Congregation was a very important element in the educational process conducted in the public monastic schools.
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The Enlightenment Trends in the Basilian School Theatre of Buchach in the Second Half of the 18th Century

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Lorens B.
Poznańskie Studia Slawistyczne
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2018
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issue 15
PL
The drama activities carried out in the period 1759–1781 on school stage of the Basilian College of Buchach helped to transfer the standards applied in the Enlightenment era to the gentry at the periphery of the former Polish Republic. The Enlightenment trends were evidenced by the observed tendencies in building theatre repertoires. Undoubtedly, the Basilian monks made use of the oeuvre of Jesuit and Piarist stages. Following the Enlightenment ideals, they attempted to impart civic and moralizing significance to the performances, in line with the slogan “teaching by entertaining”.
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Problemy wychowawcze w szkołach bazyliańskich w drugiej połowie XVIII wieku na przykładzie kolegium w Buczaczu

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Lorens B.
Biuletyn Historii Wychowania
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2013
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issue 29
29-42
EN
The literature concerning monastic education in the 18th century omits the subject of educational and teaching activity of Saint Basil the Great Monastery or discusses it very briefly. Not much is known about functioning of those schools in the period before the Commission of National Education was founded. The educational programme and the problems connected with it, which had occurred in Basilian schools were presented on the example of the college in Buczacz, located in the southeastern part of the Republic of Poland, functioning between 1754 and 1784. The educational goals pursued in the college were not different from the ones of other monastic schools. The then educational system mostly promoted the respect for ideological and moral values, considering material values less important. In the educational process, the Basilian Monks put piety first. The misdeeds of the students of the college in Buczacz were punished according to the canon of conduct of the then youth studying in monastic schools. The canon included: getting drunk, forbidden meetings with women, thefts, scuffles with soldiers in magnates’ service and stationed in the town, as well as with Jewish people. In the latter half of the 18th century, great significance was attached to proper conduct of the students of the college and misconducts against morals were the most common reasons for expulsions.
PL
Education problems in Basilian Schools in the latter half of the 18th century, with an example of the College in Buczacz. The literature concerning monastic education in the 18th century omits the subject of educational and teaching activity of Saint Basil the Great Monastery or discusses it very briefly. Not much is known about functioning of those schools in the period before the Commission of National Education was founded. The educational programme and the problems connected with it, which had occurred in Basilian schools were presented on the example of the college in Buczacz, located in the southeastern part of the Republic of Poland, functioning between 1754 and 1784. The educational goals pursued in the college were not different from the ones of other monastic schools. The then educational system mostly promoted the respect for ideological and moral values, considering material values less important. In the educational process, the Basilian Monks put piety first. The misdeeds of the students of the college in Buczacz were punished according to the canon of conduct of the then youth studying in monastic schools. The canon included: getting drunk, forbidden meetings with women, thefts, scuffles with soldiers in magnates’ service and stationed in the town, as well as with Jewish people. In the latter half of the 18th century, great significance was attached to proper conduct of the students of the college and misconducts against morals were the most common reasons for expulsions.   
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Bazylianie jako właściciele dóbr klasztornych w drugiej połowie XVIII wieku

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Lorens B.
Roczniki Dziejów Społecznych i Gospodarczych
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2018
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vol. 79
EN
Bazylianie z racji posiadania dóbr ziemskich, nadanych im na mocy fundacji, sprawowali zarząd nad folwarkami klasztornymi. W nadzorowaniu poddanych i organizacji pracy kierowali się wytycznymi sformułowanymi w instruktarzach ekonomicznych. Przykładem tego typu dokumentu była instrukcja dla prokuratora, czyli zakonnika zarządzającego gospodarstwem folwarcznym monasteru w Werchracie w województwie bełskim, pochodząca z 1768 r. Sformułowano w niej zasady postępowania prokuratora wobec właścicieli sąsiednich gruntów, czeladzi i poddanych klasztornych, opieki nad budynkami folwarcznymi i inwentarzem żywym oraz troską o zebranie i przechowywanie zbiorów. The Basilian monks, by reason of their ownership of landed estates conferred to them by charters, managed monastic manors. In supervising their subjects and in organising work they followed the guidelines set out in economic instructions, such as an instruction for the procurator, i.e. the Basilian father stewarding a manor at the village of Werchrata in the Bełz Voivodeship, formulated in 1768. The instruction contains rules of the procurator’s conduct towards the owners of neighbouring estates, the domestics, servants and subjects of the monastery, his care for manorial buildings and livestock, for harvest and crops.
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Inwentarz biblioteki archimandrii bazyliańskiej w Uniowie z 1789 r.

100%
Lorens B.
Hereditas Monasteriorium
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2013
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vol. 2
253–269
EN
The inventory from the Basilian monastic library in Uniów was created on 18 March 1789, which was connected with the dissolution of the monastery that took place in April, 1790 as a part of the regulation of a parish led in Galicia during the reign of the Emperor Joseph II. It included printed books, organized according to their formats. Among 127 printed volumes there were 106 titles, as some books had been published as a series of volumes or the library owned a few copies of the same title. The manuscripts stored in a monastic library, in a number of 20, were presented under one title. The prints date for the years 1563-1777. Publications in Latin and Polish dominated, on the third place there were Cyrillic books. As far as the content is concerned, what prevailed in the library were theological and homiletic works. The books from the library in Uniów were obtained by the Lviv University Library, where they were sorted: duplicates were given to the general seminary in Lviv and Galician gymnasiums, and publications useless in the process of education were put up for auction. The inventory from Uniów incorporated into the University Library probably shared the fate of the library collection, which was largely destroyed by the fire in the library building on 2-3 November 1848.
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Muzyka w działalności duszpasterskiej bazylianów w Rzeczypospolitej w XVIII wieku

100%
Lorens B.
Muzyka
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2019
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vol. 64
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issue 2
49-69
EN
The Basilian monks were responsible for pastoral work in their own parishes, served in sanctuaries visited by large numbers of the faithful, and conducted ‘folk missions’ among the populations in the eastern parts of the Polish-Lithuanian Commonwealth. Music, both vocal and instrumental, played an eminent role in their activities. They were the ones who introduced instrumental (mainly organ) music in the Eastern (Uniate) Church. In the 2nd half of the 18th century, the instrument was more and more frequently to be found in Uniate churches. Analyses prove that the organ was used in monasteries of the Lithuanian province, especially in cities and in Lithuania, Volhynia as well as the Chełm Eparchy. It was introduced less frequently in the southeast of the Commonwealth – the Ruthenian and Podolian provinces. Apart from the organ, the churches also had wind and string instruments at their disposal, but the latter were mostly used during parish feasts related to indulgencies. Monasteries had their vocal-instrumental ensembles. In the 18th century, they performed music in at least six of them (Vilnius, Chełm, Zhyrovichy, Pochaiv, Univ, Supraśl), while the presence of music instruments is recorded for five others (Zahorów, Uman, Biała, Buchach, and Baruny). The monks also used the services of ensembles established in Roman Catholic churches or at aristocratic houses. They cultivated traditional Eastern church singing, but at the same time familiarised the faithful with Latin songs and hymns translated into Polish or Ruthenian (Ukrainian). The monks themselves also wrote texts of religious songs for various occasions. The compositions applied by 18th-century Basilian monks in their pastoral work combined elements of traditional Eastern Church music with influences from Western Baroque music.
PL
Bazylianie angażowali się w pracę duszpasterską we własnych parafiach, pełnili posługę w sanktuariach licznie odwiedzanych  przez wiernych, a także prowadzili misje ludowe wśród ludności zamieszkującej teren wschodniej Rzeczypospolitej. W tej działalności ważną rolę pełniła muzyka, zarówno wokalna jak i instrumentalna. Bazylianie byli tymi, którzy do swych cerkwi wprowadzali muzykę instrumentalną, głównie organową. W drugiej połowie XVIII w. instrument ten był coraz częściej spotykany w świątyniach unickich. Z przeprowadzonej analizy wynika, że organy częściej występowały w klasztorach prowincji litewskiej, zwłaszcza w ośrodkach miejskich oraz położonych na Litwie, Wołyniu, w eparchii chełmskiej. Rzadziej wprowadzano organy do cerkwi bazyliańskich położonych w południowo-wschodniej Rzeczypospolitej: w województwie ruskim i podolskim. Oprócz organów na wyposażeniu cerkwi były instrumenty dęte i strunowe, używane przeważnie przy okazji odpustów. Przy monasterach utrzymywano kapele wokalno-instrumentalne. W XVIII w. działały one przy co najmniej sześciu klasztorach (Wilno, Chełm, Żyrowice, Poczajów, Uniów, Supraśl), zaś obecność instrumentów muzycznych odnotowano w pięciu kolejnych placówkach (Zahorów, Humań, Biała, Buczacz, Boruny). Bazylianie korzystali także z usług kapeli funkcjonujących przy kościołach łacińskich czy prywatnych zespołów magnackich. Zakonnicy dbali o wykonywanie tradycyjnego śpiewu cerkiewnego. Jednak obok niego zaznajamiali wiernych z pieśniami i hymnami łacińskimi, które tłumaczyli na język polski lub ruski (ukraiński). Sami również byli autorami tekstów pieśni religijnych przeznaczonych na różne okazje. Muzyka stosowana w działalności duszpasterskiej bazylianów w XVIII w. łączyła tradycyjną muzykę cerkiewną z wpływami zachodniej muzyki barokowej. 
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Cerkiew św. Mikołaja i klasztor bazyliański w Zamościu w XIX wieku

100%
Lorens B.
Res Historica
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2022
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issue 53
145-170
EN
The St. Nicholas Church in Zamość has a history of belonging to various religions and rituals. It was built at the beginning of the 17th century as an Orthodox church serving the Orthodox community living in the city. At the beginning of the 18th century, the Orthodox Church was handed over to the Basilians, who built a monastery by the church, which operated until 1865. In 1720, a synod of the Unitarian Church in the Republic of Poland was held in St. Nicholas’ Orthodox Church. After the dissolution of Unitarian monasteries in the Kingdom of Poland, the monastery was taken over by the Treasury of the Kingdom of Poland, and the Orthodox Church and its equipment was left as a parish. In 1875 the temple was returned to the Orthodox, which was connected with changes in its appearance. After the Orthodox clergy left Zamość in 1915, the church was taken over by the Roman Catholic Church.
PL
Kościół pw. św. Mikołaja w Zamościu ma przeszłość związaną z przynależnością do różnych wyznań i obrządków religijnych. Wybudowany został na początku XVII w. jako cerkiew służąca wspólnocie prawosławnej zamieszkującej miasto. Na początku XVIII w. cerkiew została oddana bazylianom, którzy przy świątyni wznieśli klasztor funkcjonujący do 1865 r. W cerkwi św. Mikołaja w 1720 r. odbył się synod Kościoła unickiego w Rzeczypospolitej. Po kasacie placówek bazyliańskich w Królestwie Polskim gmach klasztorny przejęty został przez Skarb Królestwa Polskiego, zaś cerkiew wraz z wyposażeniem pozostawiono jako parafialną. W 1875 r. świątynię oddano Cerkwi prawosławnej, co wiązało się ze zmianami w jej wyglądzie. Po opuszczeniu Zamościa przez duchowieństwo prawosławne w 1915 r. świątynia została przejęta przez Kościół rzymskokatolicki.
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Skrzyńscy jako właściciele majętności dworskiej w Strzyżowie pod koniec XVIII wieku i w XIX stuleciu

100%
Lorens B.
UR Journal of Humanities and Social Sciences
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2023
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vol. 26
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issue 1
5-25
EN
The Strzyżów estate, comprising the town of Strzyżów and the surrounding area along with the nearby villages, in 1787 was acquired by the Sk rzyński family, bearers of Zaremba coat of arms. The circumstances leading to their assumption of authority over the area have not yet been investigated by researchers, and there are many errors and inaccuracies in the literature related to this subject. The article aims to describe the situation leading to the acquisition of the Strzyżów estate from Duke Józef Radziwiłł, and to explain the details of the ownership inheritance in the 19th century by three successive representatives of the family line established by Ignacy Skrzyński, the starost of Dołhe. The sources of information include court records collected in „Tabula Krajowa” files in Lviv, and in Forum Nobilium in Tarnów, and deposited in the archives in Lviv and Kraków.
PL
Majętność strzyżowska złożona z miasta Strzyżów z Przedmieściem i okolicznymi wsiami w 1787 r. stała się własnością rodu Skrzyńskich herbu Zaremba. Okoliczności objęcia przez nich władztwa nad tym obszarem nie były przedmiotem dociekań naukowych i w literaturze przedmiotu istnieje w tym względzie dużo błędów i nieścisłości. Celem artykułu jest przybliżenie okoliczności przejęcia dóbr strzyżowskich z rąk księcia Józefa Radziwiłła oraz szczegóły ich dziedziczenia w XIX w. przez trzech kolejnych przedstawicieli linii rodowej założonej przez starostę dołżańskiego Ignacego Skrzyńskiego. Źródłami informacji są akta sądowe zgromadzone w Tabuli Krajowej we Lwowie i Sądzie Szlacheckim w Tarnowie przechowywane w archiwach lwowskim i krakowskim.
10
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Religiousness of Galician female landowners as illustrated by the Skrzyński family

100%
Lorens B.
Galicja. Studia i materiały
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2023
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issue 9
139-153
PL
Religijność charakterystyczna dla ziemianek galicyjskich przejawiała się w przywiązaniu do Kościoła katolickiego, osobistej pobożności, dbaniu o uczestnictwo w życiu sakramentalnym członków rodziny i wspieraniu inicjatyw służących opiece nad chorymi i opieką nad dziećmi. Do analizy ich religijności wykorzystano dzienniki, listy i zapiski osobiste dwóch przedstawicielek rodziny Emilii z Jabłonowskich Skrzyńskiej i Wandy ze Skrzyńskich Ostrowskiej. Zebrano informacje na temat zewnętrznych form religijności, jak również ich życia duchowego. Wyłania się z nich obraz religijności kobiecej ukształtowanej pod wpływem duchowości jezuickiej.
EN
The religiosity characteristic of Galician female landowners was manifested through their attachment to the Catholic Church, personal devotion, commitment to participating in the sacramental life of family members, and supporting initiatives related to caring for the sick and children. The religiousness of two representatives of the Jabłonowski and Skrzyński families, Emilia Skrzyńska nee Jabłonowska and Wanda Ostrowska nee Skrzyńska, was analyzed by means of diaries, letters, and personal notes. Information was collected regarding their external forms of religiousness as well as their spiritual lives. The image that emerges depicts a female religiosity shaped by Jesuit spirituality.
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