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Pamięć o zmarłych w obrzędowości dorocznej polskiego średniowiecza

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Wojciechowska B.
Saeculum Christianum. Pismo Historyczne
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2014
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vol. 21
42-50
EN
In the medieval Poland, elements of the remembrance of the deceased were present in most Christian holidays and related folk customs. The whole year was imbued with ritual contacts with the dead, awaiting their arrival, presence and supporting them in various established ways. Such practices are recorded in the fourteenth and fifteenth century synodal statutes, parts of sermons and reflections of theologians, scholars and chroniclers who studied the attitudes and behaviour of the faithful which grew out of the native traditions and contained reflections of the archaic notions of the fate of the dead. The souls of the dead which were properly taken care of after death were leaving the mundane world with the prospect of subsequent numerous visits. The establishment of contact with the dead in their own world, outside the human settlements, at the crossroads, on graves or in other places was to make the souls share their knowledge of the future with the living. As beings which belonged to another world, they were believed to possess the knowledge of its secrets and the ability to reveal signs of divinatory nature concerning the future of the living. These traditional beliefs and practices intertwined with the dominant Christian behaviour and attitudes associated with the death and the funeral, as well as the methods of supporting the soul of the deceased recommended by the Church.
2
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Zaślubiny w Polsce średniowiecznej

100%
Wojciechowska B.
Saeculum Christianum. Pismo Historyczne
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2017
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vol. XXIV
85-90
EN
Marriage was an important moment in the lives of two people who decided to establish a family and enter into new family and neighbourhood arrangements. In the Middle Ages, Polish wedding ceremonies were given a ritual form. Sacred tradition merged with newer Christian content and marriage was recognized as a sacrament which symbolically emphasized the importance of events and was supposed to provide future happiness for the newlyweds. The wedding ceremony was preceded by three public announcements in church. It was laid down that the ceremony be held in church and with witnesses. The main elements were the handshake, the exchange of gifts in the form of wreaths, rings or other gifts, and the words spoken: I take you to be my husband/wife.
3
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Raptus puellae jako przeszkoda małżeńska w Dekrecie Gracjana

100%
Wojciechowska B.
Saeculum Christianum. Pismo Historyczne
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2016
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vol. 1
48-53
EN
Marriage has always been a concern of the Church. Christian doctrine gave matrimonium sacred meaning and at the same time fully endorsed the concept of mutual consent which originated from Roman law. The act of abduction with its legal and ethical consequences was described in detail in the Decretum Gratiani. The punishment for the abductor was public penance and prohibition of marriage. If the fiancé was unwilling to take back the abducted bride he was allowed to marry another woman. However, if the fiancé and the bride wanted to get married afresh, they were to be both excommunicated until they had made their reparation. The Decretum Gratiani clearly indicated that the raptus puellae was an obstacle which prevented marriage. The reason was the duress of abduction, which was contrasted with free will, voluntarily consent and the approval of father, parents or guardians.
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Ekskomunikowani w świetle średniowiecznego prawa kanonicznego – pozycja społeczna, religijna i prawna

100%
Wojciechowska B.
Studia Historica Gedanensia
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2013
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vol. Volume 4 (2013)
25-38
EN
In medieval culture the sin was a threat to the unity of the community as it produced the realm of the symbolic and physical defilement, moral and material dirt. Sinner’s negative behavior could not be tolerated and excommunication was the means of repression. Excommunication broke the bond between the Christian and the Church, taking away the intercession of the Church and the spiritual benefits resulting from the participation in the Mass. Up to the 11th century there was an absolute prohibition to maintain any contact with the condemned in the Church. Its fracture was threatened with excommunication and only the bishop could release those who maintained relations with excommunicated out of necessity or ignorance. In the following centuries these instructions were alleviated. Also the secular law recognized the prohibition of contact with excommunicated. In French, Italian and German codes of customary rights dating from 12th and 13th centuries, excommunication occurred simultaneously with secular proscription and exile. Brachium saeculare was to influence those whom the Church failed to improve. The Church demanded the laymen to introduce social barriers by prohibiting contact, infamy, abandonment of fidelity, deprivation of the right to testify in courts, both ecclesiastical and secular, lack of right to protection, the inability to exercise power. The more the Church used the pro levibus culpis excommunication, the less effective the penalty was. The standards of medieval canon law quite clearly defined social, religious and legal position of the excommunicated. There was a specific stigma imposed on them, they were made to feel distrust and resentment. Their exclusion was the means of marginalizing them and of forcing them to return to the bosom of the Church. This form of exclusion created one of the most important structures of religious and social awareness in the Middle Ages.
5
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MANAGING CHANGES IN BUSINESS PRACTICE (ELI LILLY POLSKA)

100%
Wojciechowska B.
Zarządzanie Zasobami Ludzkimi
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2009
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issue 5(70)
54-58
EN
The rapid pace of changes in the economy is affecting us all -both our professional and private lives. Thus, managing change becomes a fundamental part of every manager's work. This article presents how Eli Lilly, an innovative pharmaceutical company, manages change in the company. The authoress identifies three phases in this process: preparation, communication, and support. The authoress emphasizes the importance of training and an individual approach in accordance with the highest standards and company values.
6
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O starości i jej uciążliwościach w Speculum naturale Wincentego z Beauvais (ok.1194-1264)

100%
Wojciechowska B.
Saeculum Christianum. Pismo Historyczne
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2015
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vol. 22
36-42
EN
The stages of human life and the corresponding physiological changes have been described in many ways since ancient times. Although old age was characterized by physical and mental weakening (senility), it was portrayed as an age of wisdom which contrasted youth dominated by passions. Vincent of Beauvais devoted a few extensive chapters of Speculum naturale to the last stage of life and cited works of Cicero, Aristotle, Horace, Virgil, St. Jerome, St. Ambrose, Avicenna, Isidore of Seville, which gave him a place in the intellectual tradition of his era. According to him, the advantages of old age were moderation in pleasures, lower libido, wisdom, maturity of advice, common sense and reconciliation to death. The negative aspects of senility were diseases, discouragement and drowsiness. The physical weakness of the body affected the stability of mind. Vincent recognized old age as a natural period in human life and characterized it from the philosophical and medical points of view. He chose those pieces of writings which he considered important and representing different aspects of old age. He advised on nutrition, strengthening of the body and mental energy. Vincent emphasized that old age should be considered as fate. Therefore, there is no reason to fall in despair and wallow in hopelessness, but prepare for death through a wise life.
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