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1
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Wilno w okresie Soboru 1514 roku

100%
Pawluczuk U.
Latopisy Akademii Supraskiej
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2014
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vol. Synody Cerkwi Prawosławnej w I Rzeczypospolitej
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issue 5
83-102
EN
Vilnius in the sixteenth century was a city, of which particularly cared Lithuanian-Polish kings, princes, and the most important offices were among the largest families of nobles in Lithuania: Kieżgajło, Gasztołd, Sapieha, Sołtan, Radziwill. Jagiellons often lived in Vilnius and not in Krakow. Alexander Jagiellon preferred to spend time in Vilnius, which meant that during the Renaissance city matched the other larger cities in Europe. In the sixteenth century, rebuilt in the Renaissance style of the Lower Castle, Town Hall, arranged arsenal, mint and a pharmacy. At the beginning of the sixteenth century were already clearly formed in Vilnius jurydyki (settlement right outside a royal city, that was independent from the municipal laws and rulers): Magdeburg, bishop of Roman Catholic Church, Chapter, bishop of the Orthodox Metropolitan of Kiev at the head and jurydyka monastery. An important event in the history of the city in the early sixteenth century there were around Vilnius walls. Good period in the history of the city are the times of Sigismund Augustus. Created the bridge over the river Vilejka, mills numerous hospitals and numerous palaces. They worked architects and sculptors Italian: Giovanni Cini, Giovanni Maria Padovano. Vilnius has become a city of many nationalities: Poles, Russians, Belarusians, Jews, Germans, Italians, Lithuanians, Tatars. Sixteenth century to Vilnius and its people was extremely culture-and development, as never before or since there has been no meeting of so many faiths and religions in the city. In the city operate 32 churches of various denominations: 15 Orthodox churches, 13 Catholic churches, one temple had Evangelical Lutheran Church, Evangelical Reformed Church, with Jews-Jews had a synagogue, a mosque Islamists. Vilnius was a center of the Reformation movement. In the capital of the Grand Duchy of Lithuania, in addition to the rapidly growing structures of the Catholic Church and the Orthodox Church there were all kinds of Protestant trends. Also reached the urban self-government. Vilnius at the last Jagiellons and especially for Queen Bona and Sigismund Augustus took unprecedented glitz. The Renaissance is also the golden age of Vilnius. Revival and development of ideas of humanism influenced a significant impact on the state of consciousness of the residents of Vilnius. In the sixteenth century, in Vilnius operated 11 publishing houses, among others, Mamonicz, Karcan, Sultzer, Jesuit Academy, Orthodox Brotherhood. Batory King Stephen (1576-1586) confirmed all the privileges Jagiellons, and also created the Lithuanian Tribunal in 1578, the reunions – convocations were held in Vilnius. His greatest achievement was the establishment of the Vilnius University. Decree of April 1, 1579 year approved February 22, 1585, King Jesuit College raised to the rank of an academy under the name University of the Society of Jesus, giving rise to the establishment of science and Western culture the only east Europe. In the city there was no place for religious and cultural separation of national, because Vilnius residents were at each other open. It is true that the mission of the Jesuits ran and opened the door for dissenters academy, it was not a city Vilnius burning stacks.
2

Ostoja duchowości w Zimnem na Wołyniu w okresie międzywojennym

100%
Pawluczuk U.
Białostockie Teki Historyczne
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2012
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vol. 10
211-224
EN
The Assumption Monastery at the Holy Mountain in Zymne, just like other monasteries in the Volyn Oblast, during the times of the II Commonwealth played an equally important role as in the past. In the new legal and organizational reality of the reborn Polish state, the Zymne Monastery was subjected to all the problems the Orthodox Church had to face in Poland in those days. The spirituality refuge was threatened by taking away estate by the state and revindications by the Catholic Church. Continuous litigation added to the insecurity of the situation. Despite this, the Monastery was run effectively and fulfilled the same functions as in the earlier days. Nuns took care of spiritual life of the community, supported themselves by running the household, conducted an orphanage, etc. This bedrock of spirituality, constituting a beautiful example of Byzantine-Gothic architecture, was redecorated whenever it was required. The tradition of monastic life is still maintained nowadays – in the XXI century.
3
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Wykładowcy greccy w szkołach bractw cerkiewnych we Lwowie i w Wilnie

100%
Pawluczuk U.
Latopisy Akademii Supraskiej
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2011
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vol. Kościół prawosławny na Bałkanach i w Polsce – wzajemne relacje oraz wspólna tradycja
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issue 2
59-70
4
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Wydawnictwo prawosławnego duszpasterstwa w Afryce w latach 1943–1945

100%
Pawluczuk U.
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
253-260
EN
This article presents the biweekly Orthodox ,,Promyk Prawosławny” and Orthodox Prayer Book, that influenced the Orthodox community integration in Africa during II World War. Magazine and prayer was addressed primarily for Orthodox soldiers and civilians. They were issued by the Ministry Orthodox Military. Large involvement in his development father Michael Bożerianow caused that for 3 years was conducted catechesis among refugees.
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Zakonnicy monasteru w Żyrowicach w świetle wizytacji sporządzonej w 1823 roku

100%
Pawluczuk U.
Saeculum Christianum. Pismo Historyczne
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2021
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vol. 28
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issue 2
184-196
EN
The article presents short biographies of the Basilians of the monastery in Zhyrovitse in the Lithuanian province, who were recorded in the last visitation carried out in 1823. The Basilian monastery in Zhyrovitse was closed in 1828, and after the dissolution of the union in 1839, the monastic life associated with the Church returned to the monastery Orthodox.
PL
Artykuł przedstawia krótkie biografie bazylianów klasztoru w Żyrowicach w prowincji litewskiej, którzy zostali odnotowani w ostatniej wizytacji przeprowadzonej w 1823 r. Klasztor bazyliański w Żyrowicach został zamknięty w 1828 r., a po likwidacji unii w 1839 r. do monasteru powróciło życie monastyczne związane z Kościołem prawosławnym.
6
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Próby wprowadzenia kalendarza gregoriańskiego w Kościele prawosławnym w II Rzeczypospolitej

100%
Pawluczuk U.
Latopisy Akademii Supraskiej
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2013
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vol. Kalendarz w życiu Cerkwi i wspólnoty
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issue 4
103-112
EN
It was a question of deliberation from the beginning of the Second Polish Republic according to which calendar the liturgical life was to take place, and the lives of the faithful of the Orthodox Church at the same time. The attachment to tradition and to creation of the liturgical life based on the Julian calendar was obvious for the Church and the faithful. However, the state authorities, which sought to create the Orthodox Church independent of Moscow, from the influence of a minority of Belarusians and Ukrainians in the Second Polish Republic, seen the Orthodox Church Polonised, and thus living according to the Gregorian calendar. The Orthodox hierarchy had to repeatedly balance in the relationship between the Church and the state in order to effectively maintain leadership in the Church; therefore, they considered the introduction of the Gregorian calendar in the life of the Church. On the other hand, the hierarchy perfectly realised the fact that in some regions, mainly of Orthodox population, the attachment to tradition is so intense that the calendar change was too obscure and unacceptable. The argument that the state authorities have used had a pragmatic tone. They believed that the change of the calendar will help improve the lives of citizens for economic reasons. The top-down introduction by means of a regulation met with fierce wave of criticism of the faithful of the Orthodox Church in Poland. The use of the intervention of the government in relation to the clergy not complying with the regulation aroused additional reluctance. Unnecessary conflicts on a calendar background were critically evaluated by both the Metropolitan Dionysius, who asked the ministry to “cease the calendar interference from the administrative authorities” and the deputies and senators from Ukraine and Belarus.
7
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Działalność polityczna i społeczna Sawy Palmowskiego

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Pawluczuk U.
Latopisy Akademii Supraskiej
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2010
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vol. Prawosławni w dziejach Rzeczypospolitej
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issue 1
105-112
8
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Edukacja w Prawosławnym Seminarium Duchownym w Wilnie w II Rzeczypospolitej

100%
Pawluczuk U.
Latopisy Akademii Supraskiej
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2025
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vol. Autokefalia Cerkwi w Polsce 1924–2024 Dla uczczenia stulecia autokefalii
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issue 16
179-198
EN
A new stage in the history of the education of future clergy began in the Second Polish Republic, in completely different political and state conditions. In fact, after separating from the Russian Orthodox Church, theological seminaries were the only Orthodox secondary schools educating clergy and candidates for the clerical state. The Orthodox church hierarchy opened theological seminaries in Vilnius and Krzemieniec as early as 1919, although they operated with interruptions until they received permission to operate from the state authorities in 1921.
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