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Rodzina i sprawy rodzinne w staropolskich pismach polemicznych

100%
Kamieniecki J.
Poznańskie Studia Polonistyczne. Seria Językoznawcza
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2016
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vol. 23
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issue 2
69-82
PL
The article presents ways of using motives related to family matters in Old Polish documents written by catholic and Protestant polemicists in both metaphorical and reality oriented content. As the analysed materials shows it was a common practice to use family related motives in religious polemics and to describe real or fictitious pathological phenomena. However, there is no a positive vision of marriage and family in the discussed polemic works. Recalling phenomena unacceptable for the society of that period was aimed at creating a proper image of a religious opponent. However, it led to significant simplification of theological argumentation.
2

Polemika religijna jako wojna w wypowiedziach szesnasto- i siedemnastowiecznych autorów

100%
Kamieniecki J.
Oblicza Komunikacji
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2015
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vol. 8
35-43
EN
The development of Protestant communities in the Republic of Poland caused the response of Catholics. Catholic theologians conducted many theological debates, both in writing as long as disputes, usually held in churches. Both Catholic and Protestant polemicists spoke at times about the dispute itself, describing it as a quarrel with a tiresome neighbour or, directly, as a war. In this article I show that the authors I discuss referred to polemics as a war in a metaphorical and real sense. On the metaphorical level, it was a continuation of a long tradition of describing spiritual life in military terms, and on the level of physical reality, it was about linking the religious doctrine with the current socio-political reality.
3
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Polemika z katolicyzmem i prawosławiem w "Katechizmie nieświeskim" Szymona Budnego

100%
Kamieniecki J.
Studia Białorutenistyczne
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2015
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vol. 9
EN
The “Catechism of Nesvizh” refers to a very long tradition of this genre. It is; however, the first catechism published in the old Belarusian language. It contains first of all rules of the Calvinist doctrine presented on the basis of three texts important for all Christians: the Decalogue, Our Father prayer and the Creed.   Catechisms were not used for the purpose of a regular faith-related discussion; however, the analysed text contains parts that are a polemic with teaching in the Roman Catholic Church and in the Orthodox Church. Especially the following theses were discussed in great detail: the Harrowing of Hell, celibacy of the clergy, prayers to saints and iconolatry. In this article, I present methods used by the author of the “Catechism of Nesvizh” (Nesvizh – in Polish „Nieśwież” – a place in Poland) – Szymon Budny, while criticizing formal statements contrary to the Calvinist doctrine. I also pay attention to knowledge of both reality and the literature of the Orthodox Church shown by the author of the discussed work as well as to methodological reliability. This can be seen in the light of the fact that Szymon Budny presents his critical attitude towards theological theses rather than towards religious communities authorizing those statements.
PL
Katechizm nieświeski nawiązuje do bardzo długiej tradycji tego gatunku. Jest on jednak pierwszym katechizmem wydanym w języku starobiałoruskim. Zawiera  przede wszystkim wykład doktryny kalwińskiej, przedstawiony za pomocą trzech ważnych dla wszystkich chrześcijan tekstów: Dekalogu, modlitwy Ojcze nasz i wyznania wiary. Katechizmy nie były używane do prowadzenia systematycznej dyskusji wyznaniowej, jednak analizowany katechizm zawiera  fragmenty, które są polemiką z nauczaniem Kościoła katolickiego oraz prawosławnego.  Szczególnie dokładnie  omówione zostały takie tezy, jak: zstąpienie Chrystusa do otchłani, celibat duchowieństwa, modlitwa do świętych i kult obrazów.  W niniejszym artykule przedstawiam  metody, jakimi posługuje się autor Katechizmu nieświeskiego - Szymon Budny - krytykując twierdzenia niezgodne z doktryną kalwińską. Zwracam również uwagę na znajomość  realiów i literatury prawosławnej, prezentowaną przez  autora omawianego dzieła  oraz na rzetelność metodologiczną, która przejawia się w tym, że Szymon Budny odnosi się krytycznie raczej do określonych tez teologicznych niż do wspólnot wyznaniowych, które te twierdzenia autoryzowały.
RU
Несвижский катехизис восходит к долгой традиции этого жанра. При этом он является первым катехизисом, изданным на старобелорусском языке. Прежде всего он содержит изложение кальвинистской доктрины в виде трех важнейших для всех христиан текстов: Десять заповедей, молитва «Отче наш» и основные постулаты веры. Катехизисы не использовались в религиозных дискуссиях, однако анализируемый текст содержит фрагменты, которые полемизируют с учением католического костела и православной церкви. Особенно подробно они затрагивают такие тезисы, как сошествие Христа в Лимб, безбрачие духовенства, молитвы к святым, культ икон. В данной статье представлены методы, которыми пользовался автор Несвижского катехизиса – Симон Будный, критикуя постулаты, противоречащие кальвинистской доктрине. Обращается также внимание на знание православных реалий и православной литературы, демонстируемое Симоном Будным, и продуктивность его методологии, проявляющуюся в критическом отношении к теологическим тезисам, но не к религиозным общинам, их исповедющим.
4

Łaciński językowo-kulturowy obraz DOMU (wybrane aspekty)

63%
Kamieniecki J., Burzyńska-Kamieniecka A.
Język a Kultura
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2017
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vol. 27
255 - 276
EN
The authors of the article use research tools typical of cognitive ethnolinguistics in order to reconstruct the Latin lingual and cultural image of HOME (domus romana). As a material base, they use predominantly the following language data: system-based (etymology and different meanings ascribed to the Latin lexeme domus, synonyms and antonyms, collocations, etc.) and text-based (texts that are examples of the artistic and professional discourse). On the basis of the analysis carried out they separate the basic dimensions of the Roman HOME conceptualization, such as: physical (home as a place, structure), social (familia romana), functional and cultural whose common ground is the idea of residence. Bearing in mind the complexity of the gathered language material the authors separate the following base profiles for the representation of HOME: material (home as a structure), patriarchal (home as a family seat), institutional (home as a seat for public institutions), and finally cultural (axiological and sacred) — home as a treasury with values and a place of religious adoration. Understanding of the concept of HOME in ancient times described in this article allows the authors to portray the conceptualization of this phenomenon as a multidimensional reality relating to various aspects of ancient Romans’ lives.
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