Search results

1

Дiячi украïнськоï культури щодо дискусïï орiенталicтiв та окциденталicтiв у Греко-католицькiй Церквi (1920-1930 рр.)

100%

Kramar R.

Acta Polono-Ruthenica

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2008

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vol. Tom 1 Nr XIII

319-332

EN

The theme of this article is the discussion about Greek Catholic Church tendency of the development in Galician uniate priests’ surrounding such as orientalism and oxydentalism. Spiritual debates were about the ritual forms in epoch of the new challenge of the modernizing world; which of them would be more suitable for the Church. They transformed to the wide discussion about the civilizing development of the Ukraine by means of the scientists and cultural activists.

2

Mapping the Status of the Greek Catholic Church after 1948 from the Perspective of Selected Local Periodicals

100%

Lukáčova J., Šturák P., Kichera V.

Journal of Education Culture and Society

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2023

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vol. 14

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issue 2

439-455

EN

Aim. The article discusses the status of the Greek Catholic Church from 1948 to 1950. It also presents how this period was presented through media. Since it is possible to investigate this aspect within the framework of a comparison of several media channels, we have decided to introduce the comparison through the perspective of the daily-newspaper Rudé právo. Methods. The findings of our research study are based on the data collected from archival and documentary sources, as well as professional studies and monographs related to the above-mentioned topic. Results. Based on our research topic, we can understand how the attitude towards the Greek Catholic Church changed after the events of February 1948 and what impact the change of regime had on its functioning. Regarding media, we can observe how the pressure on the Greek Catholic Church changed in relation to the regime change and individual historical events, and how the media expressed its opinion on the Church. Conclusion. Media is not only a source of information for people, but it also creates public opinion, and therefore, it was extremely important to control this state apparatus in the past. We must understand that availability of information in the 1950s and today is significantly different. Catholic periodicals were almost non-existent and thus, people often received misleading or false information. Through our research, which is presented in the tabular presentation of data, we can discover the increasing pressure against the Church, and the response of the public to the Church.

3

Metropolita Andrzej Szeptycki wobec wyzwań historyczno-eklezjalnych

100%

Moskałyk J.

Poznańskie Studia Teologiczne

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2010

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issue 24

301-322

EN

The study presents selected aspects of the pastoral and writing output of Metropolitan Andrey Sheptytsky. Obviously, they do not encompass or exhaust the complete range of his activity and genuine achievements during his ministry in the Greek Catholic Church. But it was not the purpose of this study to list all the accomplishments or to emphasize the general effect of the works of this outstanding hierarch of the Church. The overriding reason for bringing out Sheptytsky’s profile was the attempt to show him against the background of his epoch and its specific historical-religious circumstances, in order to draw attention to his stance as a person and Church hierarch in the context of essential historical challenges. The following issues are tackled: Sheptytsky’s impact on the shaping of organizational and spiritual matters of his Church, his initiation of the movement of renewal of the Eastern rite in the Eastern Catholic Church, his openness to cooperation and strengthening relations within the Christian communities. Last but not least, the author wished to accentuate the personal authenticity of the Metropolitan, who has not always been assessed in a reliable and objective way.

4

The Greek Catholic Church in Czechoslovakia under the pressure of normalisation in 1969 –1989

100%

Lukáčova J., Šturák P., Weis M.

Journal of Education Culture and Society

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2022

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vol. 13

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issue 2

631-644

EN

Aim. This article presents the status of the Greek Catholic Church during a defined period. It brings the functioning of this religion in the period of normalisation of society closer. Methods. Our study is the result of archival and document-based research, as well as expert studies and monographs dealing with the above-mentioned issue. Results. Although we can define the period studied in our research as a period of relative freedom when compared with the years 1950–1967, it cannot be perceived as a total liberation of the Church. Unfortunately, the political reality was also reflected in the life and functioning of the Church itself. The Greek Catholic Church and its leaders understood that without the necessary support from the state and regime, they would lose their freedom mainly attained in the first half of 1968. Conclusion. The Greek Catholic Church had to face several important and ground-breaking tasks that were to ensure its stability for functioning and administration after 18 years of its non-existence. This involved receiving state consent for Consecrator ThDr. Basil (Vasiľ) Hopko, leadership of the Greek Catholic Church in general, consolidation of relationships and conflict resolution between the Greek Catholic Church and the Orthodox Church, or even the area of support and consent for building its own institute of theological formation.

5

История одной коммуникационной ошибки: миссионерский совет при св. синоде (16 марта 1945 – 19 октября 1949)

88%

Кравецкий А.

Przegląd Wschodnioeuropejski

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2012

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vol. 3

143-154

EN

The article is devoted to one case of communicative misunderstanding when is the course of the campaign aimed at liquidating Greek Catholic Church, the Soviet authorities in charge for the control over religious organizations demanded the Orthodox Church should organize missionary departments. Authorities presupposed those departments were to only provide anti-Catholic propaganda, but due to the secret character of the official suppressing of Greek Catholic Church, the Moscow Patriarchy appeared not to comprehend (or preferred not to comprehend) the authorities intentions and started to organize missionary activity across the country. It took four years to get the situation reversed.

6

Násilné vystěhování řeckokatolického duchovenstva do českých zemí a jeho návrat na Slovensko

88%

Marek P., Borza P.

Historica: revue pro historii a příbuzné vědy (Historica: Review in history and related sciences)

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2017

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vol. 8

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issue 1

56-68

EN

The study concentrates on the analysis of “Operation 100”, which was drafted by the Communist Czech and Slovak State and party authorities in 1951 in the connection to the attempts for consolidation of the situation in Eastern Slovakia after dissolution the Greek Catholic Church. It was believed by the organisers that after the liquidation of the Greek Catholic Church (1950), the fusion of two Churches would také place very quickly and the believers would be transferred to the successor Orthodox Church. The reality of the years 1950–1951 was, however, different and the organisers needed to prevent a scandal. One of the solutions was a forced resettlement of all the priests (without reference to their age, health condition, or civil profession), who rejected to convert to the Orthodox Church. The “State Church office” in Prague in cooperation with their colleagues in the Bratislava branch drafted in mid-1951 a plan called “Operation 100”, on the basis of which the priests were supposed to be moved to the Czech lands, especially the border areas, with their families (originally about 100 priests). The aim was to incorporate them into Czech society as workers. The plan was implemented in 1951–1952. The study analyses the conditions, course of events and the aftermath of the resettlement and hints at the circumstances of the 1956/1962 revision of the persecution.

7

Kościół, Cerkiew i kwestia ukraińska. Spór na forum polskiego parlamentu w 1938 r.

88%

Ryba M.

Przegląd Sejmowy

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2021

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issue 2(163)

131–151

EN

The subject of this article is the parliamentary discussion of 1938 concerning 8 the religious dispute in the south-eastern borderlands of the Second Polish Republic. The disputes concerned, among other things, the political role of the Greek Catholic Church, which was strongly involved in the Ukrainian national movement. In 1938 a revindication action took place in the Chełm region, as a result of which the Polish authorities liquidated over one hundred Orthodox churches. These actions were the subject of a stormy debate in the Parliament between Polish and Ukrainian MPs. The arguments of the Polish side concerned, above all, the protection of the security of the Polish state threatened by intervention from both the East (USSR) and the West (Germany).

8

Mniejszość ukraińska w Polsce – kwestie wyznaniowe i religijne

88%

Mencel J.

Studia Gdańskie. Wizje i rzeczywistość

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2012

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vol. 9

83-99

EN

The article points to religion as a significant element of a nation’s culture and social consciousness influencing the preservation of the cultural identity of the Ukrainian minority, the community of which found itself in the European civilization circle within the Republic of Poland. The religious affiliation of the Ukrainian minority in Poland mainly regarded two rites: Greek Catholic and Orthodox. Since the beginning of its history the Greek Catholic Church, within the boundaries of the Polish state, has played the role of moral and intellectual support and promoted the statehood aspirations with the preservation of Ukrainian’s separate religious identity. The Orthodox Church in the Republic of Poland, dominated by the Russian influences, did not play a significant role in the development of Ukrainian minority’s national consciousness, yet both Churches contributed to the process of transformations in the social and politi-cal life of Ukrainians in Poland.

9

Wrocławskimi śladami metropolity Andrzeja Szeptyckiego

75%

Wójtowicz S.

Slavica Wratislaviensia

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2012

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vol. 156

51 - 63

EN

In the mid-1880s Earl Roman Maria Aleksander Szeptycki (1865–1944) was one of the students at the Prussian-German Friedrich Wilhelm University in Wrocław, later on he became a metropolitan bishop of the Greek Catholic Church in Galicia — Andrzej Szeptycki. In the period between 1884 and 1885 he was a third-year student of the Law Department. His education at this University coincided with the period of architectonic development of the educational centre in Wrocław, as well as the development of research on legal issues. Szeptycki studied in Wrocław till 1886 and after that he continued his studies in Kraków. Studying in Wrocław was a necessary condition for him to receive his father’s blessing for his joining the order of Basilians. In Wrocław the young Szeptycki was very active both on the academic and social arena. He also attended Theology and Slavonic studies lectures. He soon became member of the catholic Societas Hosiana Society, Upper Silesian Society and Literary Slavonic Society.

10

[Recenzja]: Вікторія Білик, Оксана Карліна, Жива спільнота в імперському світі: Луцька греко-унійна єпархія кінця XVIII – першої третини XIX століть, Видавництво Українського Католицького Університету, Львів 2018, s. 304, ISBN 978-617-7608-10-2

75%

Wodzianowska I.

Archiwa, Biblioteki i Muzea Kościelne

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2021

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vol. 115

583-585

11

BRACTWO ŚWIĘTEGO MIKOŁAJA W PRZEMYŚLU. GENEZA I FUNKCJE OD MOMENTU POWSTANIA DO CZASÓW WSPÓŁCZESNYCH

75%

Białoń A.

Rocznik Przemyski

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2015

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vol. 51

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issue 3(18): Historia

61-78

EN

Ever since the Middle Ages in the Eastern Church in Poland the main task of the Orthodox brotherhoods was taking care of hospitals. There were also plenty of brotherhoods performing various religious and social functions. But among the obligations of almost each brotherhood was some kind of charitable activity. Due to the traditionally strong secular factor in the life of the Eastern Churches, the brotherhoods played a significant religious and social role. They catered both for the needs of their own members and the whole community of the faithful. After the Union of Brest the Uniate brotherhoods were becoming increasingly similar in their structure and responsibilities to Roman Catholic brotherhoods, also conducting charitable activity in parishes. An important aspect was financial support of poor young students. That kind of charity work, although performed earlier as well, developed particularly in the 19th century. The brotherhoods ran boarding houses for students and supported the poorest of them. The brotherhoods which took care of the youth operated mainly in bigger cities with various types of schools. An example is the Brotherhood of Saint Nicholas in Przemyśl, one of the oldest such organizations in the whole diocese. Even during the Galicia period the Przemyśl Brotherhood, already a statutory society, had provided financial support to students. It helped poor youths until the Second World War. This article presents the development and evolution of goals of the Brotherhood of Saint Nicholas from medieval times to the Galician era and the interwar period. Presented in this way, the history of that confraternity is an excellent example of how the forms and kinds of charity work in the Greek Catholic Church in Poland changed through the ages.

12

Polskie rozstanie z Unią greckokatolicką na wschodnich rubieżach Rzeczypospolitej

75%

Kiper D.

Archiwa, Biblioteki i Muzea Kościelne

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2019

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vol. 111

471-474

EN

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13

Царские репрессии относительно грекокатолической Церкви на юго-восточной Речи Посполитой в конце XVIII века

63%

Bilyk V.

Studia Koszalińsko-Kołobrzeskie

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2019

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issue 26

233-248

PL

W artykule przedstawiono działania rosyjskiej cesarzowej Katarzyny II, mające na celu wyłączenie parafii unickich spod jurysdykcji Kościoła Rzymskokatolickiego w nowo włączonych do Rosji z Rzeczypospolitej ziemiach ukraińskich. Na podstawie materiałów archiwalnych wykazano opór kleru i parafian Kościoła Greckokatolickiego wobec gwałtownego powrotu do Kościoła Prawosławnego.

EN

The article shows the actions taken by the Russian Empress Yekaterina II. They were aimed at excluding Greek Catholic parishes of the Ukraine from the jurisdiction of the Roman Catholic Church. They had been the part of Commonwealth of Poland and became newly-connected to Russia. It demonstrates, on the base of archival materials, the resistance of the clergy and parishioners of the Greek Catholic Church to the violent return to the Orthodox Church.

14

Cooperation of Greek Catholics from interwar Poland and Czechoslovakia on the example of the Congregation of the Sisters of the Servants of the Immaculate Virgin Mary

63%

Borza P.

Nasza Przeszłość. Studia z dziejów Kościoła i kultury katolickiej w Polsce

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2021

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vol. 136

169-180

PL

W okresie międzywojennym w Europie Środkowej powstały nowe jednostki państwowe, takie jak Czechosłowacja i Polska. Ważną rolę w kształtowaniu lojalności i świadomości narodowej obywateli nowych państw odegrały także Kościołyi ich instytucje skoncentrowane na edukacji, szkoleniu czy opiece społecznej. Wśród takich instytucji znalazło się Zgromadzenie Sióstr Służebnic Niepokalanego Poczęcia (w skrócie Siostry Służebnice), które powstało na terenie międzywojennej Polski. W krótkim czasie odniosły one wielki sukces i spotkały się z odzewem wśród grekokatolików w Czechosłowacji. W 1928 r. na zaproszenie biskupa preszowskiego Pavla Gojdiča cztery siostry przybyły do Preszowa we współpracy z miejscowym kościołem greckokatolickim, aby założyć klasztor i poświęcić się edukacji, szkoleniom i służbom socjalnym. Przybyciu towarzyszyły komplikacje z wizami czechosłowackimi. Powodem było ukraińskie pochodzenie Sióstr Służebnic. W Polsce środowisko ukraińskie charakteryzowało się wysokim stopniem nacjonalizmu i ideą tzw. Wielkiej Ukrainy, która obejmowała również terenów ówczesnej Czechosłowacji. Zezwolenia na wizy wydano dopiero po wyraźnym oświadczeniu biskupa preszowskiego o apolitycznym charakterze służby Sióstr we wschodniej Słowacji. Biskup Gojdič otrzymał w tym celu wsparcie papieża i prezydenta Czechosłowacji. Efektem była pomyślnie rozwijająca się służba Sióstr Służebnic, którą przerwał dopiero nadejście reżimu komunistycznego. Współpraca grekokatolików z Polski i Czechosłowacji w okresie międzywojennym umożliwiła Siostrom Służebnicom prowadzenie apostolatu na polu społecznym Kościoła i pomimo przymusowej przerwy spowodowanej przez reżim komunistyczny, nadal to czynią na terenie całej Słowacji.

EN

In the interwar period, new state units such as Czechoslovakia and Poland were formed in Central Europe. Churches and their institutions focused on education, training or social care also played an important role in shaping the loyalty and national awareness of the citizens of the new states. Among such institutions was the Congregation of the Sisters of the Servants of the Immaculate Conception (abbreviated as the Maid), which was established in the territory of interwar Poland. In a short time, it was a great success and achieved a response among Greek Catholics in Czechoslovakia. In 1928, at the invitation of the Bishop of Prešov, Pavel Gojdič, four sisters came to Prešov in cooperation with the local Greek Catholic Church to establish a monastery and devote themselves to education, training and social services. The arrival was accompanied by complications with visas from Czechoslovakia. The reason was the Ukrainian environment where the maids came from. In Poland, it was characterized by a high degree of nationalism and the idea of so-called Greater Ukraine, which also included part of Czechoslovakia. Visa permits were issued only after a clear argument from the bishop of Prešov about the apolitical nature of the service of nuns in eastern Slovakia. For his purpose, Bishop Gojdič received the support of the Pope and the Czechoslovak President. The result was the successfully developing ministry of maid sisters, which was stopped only by the onset of the communist regime. The cooperation of Greek Catholics from Poland and Czechoslovakia in the interwar period enabled the nuns to lead the apostolate in the social field of the church, and despite the forced break caused by the communist regime, they continue to do so throughout Slovakia.

15

Biskup Grzegorz Chomyszyn – zwolennik normalizacji stosunków ukraińsko-polskich w okresie międzywojennym

63%

Ryba M.

Archiwa, Biblioteki i Muzea Kościelne

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2020

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vol. 113

383-394

EN

The article discusses the views and activities of the Ukrainian Greek Catholic Bishop Hryhoriy Khomyshyn at the turn of the 1920s and 1930s. Hryhoriy Khomyshyn was one of the greatest supporters of Polish-Ukrainian reconciliation in the Greek Catholic Church. He was a strong critic of ‘pagan’ Ukrainian nationalism. He made efforts to base the social and political life of Ukrainians on Christian ethics. On such grounds, he sought reconciliation between the Polish and Ukrainian nations. His attitude made him the most serious statesman with whom the Polish authorities found common ground.

PL

Artykuł dotyczy poglądów i działalności ukraińskiego biskupa greckokatolickiego Grzegorza Chomyszyna na przełomie lat 20. i 30. XX wieku. Grzegorz Chomyszyn należał do największych zwolenników polsko-ukraińskiego pojednania w Kościele greckokatolickim. Był on zdecydowanym krytykiem „pogańskiego” nacjonalizmu ukraińskiego. Życie społeczno-polityczne Ukraińców starał się oprzeć na etyce chrześcijańskiej. Na takim też gruncie szukał pojednania między narodem polskim i ukraińskim. Jego postawa czyniła go najpoważniejszym mężem stanu, z którym władze polskie znajdowały płaszczyznę porozumienia.

16

The situation of the Greek Catholic Church in Slovakia in the second half of 20th century

63%

Šturák P.

Polonia Sacra

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2016

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vol. 20

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issue 2(43)

5-22

EN

The past 20th century has many attributes and names. It can be said that it was century of martyrs, but it is also century of the victories of God. In connection with this, ecumenical memory of 20th century martyrs took place on 7th May 2000 in Colosseum in Roma, where Holy Father also said: „At the places, where it seemed that hatred will diminish the whole life and it will be impossible to run from it, witnesses of God showed that love is stronger than death. In terrible systems of tyranny which outraged a man at the places of pain, in hunger and various torments, they showed that they belong to Christ, crucified and resurrected Lord… Let the memory of our brothers and sisters‑martyrs be still alive in following century and millennium. Let it be passed from generation to generation to make deep Christian recovery flow from it. Let guard the memory of martyrs as the jewel of incredible price for the Christians of the new millennium.” These words also fully refer to the Greek Catholic Churuch in Czechoslovakia, which in its history and in the mentioned century underwent hard tests, but it has persevered in faith and loyalty to God. The Greek Catholic Church suffered from pressure of the totalitarian regime the most, it even made its martyrs. While the other Churches were disturbed and weaken, the Greek Catholic Church was directly administratively liquidated.

PL

Miniony XX wiek ma wiele charakterystycznych cech i znaków czasu. Można powiedzieć, że XX wiek był czasem męczenników, ale i stuleciem Bożych zwycięstw. Słowa te w pełni można odnieść do słowackiego Kościoła creckokatolickiego, który przeszedł w całej swojej historii, ale przede wszystkim w drugiej połowie XX wieku, wiele prób, ale wytrwał w wierze i wierności Bogu. Kościół greckokatolicki doświadczył prześladowania ze strony totalitarnej władzy, do męczeńskich śmierci włącznie. Podczas gdy inne Kościoły były niszczone i osłabiane, greckokatolicką administrację całkowicie likwidowano. Działo się to w ramach nowego podziału świata po II wojnie światowej, kiedy Czechosłowacja, otrzymując władzę komunistyczną, równocześnie dostała się pod wpływ ideologiczny Moskwy. Pojawienie się władzy komunistycznej spowodowało radykalne ingerowanie we wszystkie dziedziny życia. Szczególnie przejawiało się to w atakach i walce z Kościołem, który zyskał z czasem w Czechosłowacji przydomek „wojujący”. Przeprowadzoną w 1950 roku operację próby zniszczenia Kościoła greckokatolickiego władza państwowa nazwała „Soborem preszowskim”. Mimo tych wszystkich działań zniszczenie Kościoła nie powiodło się, ponieważ Kościół jako instytucja bosko‑ludzka ma boski fundament, zatem jest niezniszczalny. Kościół nadal istniał w postaci jego wiernych cierpiących w więzieniu – byli nimi zarówno biskupi: bp Paul Peter Gojdič OSBM i ks. Vasil Hopko, jak również wielu kapłanów i wiernych świeckich, zmuszonych do wygnania poza czeskie granice. Pewna odwilż nastąpiła w 1968 roku, co odbyło się w kontekście szerszych przemian społecznych, ale początek procesu normalizacji to dopiero rok 1989 – wcześniej wznowiona działalność byłą jedynie tolerowana.

17

(Nie) wprowadzanie zaleceń Drugiego Soboru Watykańskiego na Słowacji (historia i działanie świeckich ruchów i stowarzyszeń)

63%

Saraka D.

Folia Historica Cracoviensia

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2019

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vol. 25

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issue 1

EN

Church movements and lay associations are one of the admirable fruits of the Second Vatican Council. However, it was not simple to inject the recommendations and regulations of the council into the life of the Catholic Church. In Eastern Europe and especially in former Czechoslovakia the Catholic Church had to confront a massive external conflict against totalitarian communist regimes which openly restrained implementing the fruits of the council into practical life. The Greek Catholic Church, which was prohibited by the totalitarian regime in Czechoslovakia for 18 years, became caught in the centre of that conflict. Despite the period of darkness and many conflicts, there came a period of freedom and blossoming of new movements and communities, which involve new forms of communication with modern people and answer their need for strong and personal experiences with God. However, also in the middle of the free society and continuous activity and blossoming of movements there are internal conflicts, which are the consequence of adolescence, development of structures and applying of charismas of particular movements and communities in the Catholic Church environment. It is the period of adolescing to ‘Church maturity’ which cannot be without conflicts. Despite the conflicts, church movements and lay associations are the answer to dramatic calls of the present-day period induced by The Holy Spirit.

PL

Jednym z owoców Drugiego Soboru Watykańskiego są ruchy kościelne i organizacje świeckie. Jednak wprowadzenie zaleceń i przepisów soboru w życie Kościoła katolickiego nie było łatwe. W Europie Wschodniej, a szczególnie w byłej Czechosłowacji, Kościół katolicki musiał zmierzyć się z niezwykle poważnym konfliktem zewnętrznym z reżimami komunistycznymi, które otwarcie utrudniały wprowadzanie decyzji soboru w życie codzienne. Kościół grekokatolicki, przynależność do którego przez osiemnaście lat była zakazywana przez czechosłowacki reżim totalitarny, znalazł się w centrum tego zatargu. Pomimo tego mrocznego okresu i licznych konfliktów, ostatecznie nadszedł czas wolności i rozkwitu nowych ruchów i wspólnot, które zasadzają się na współczesnych formach komunikacji z człowiekiem i odpowiadają na jego potrzebę silnego i osobistego doświadczania Boga. Jednak nawet w wolnym społeczeństwie, pomimo ciągłej działalności i rozkwitu tych ruchów, istnieją konflikty wewnętrzne, które są konsekwencją dojrzewania, rozwijania struktur i odwoływania się do charyzmy poszczególnych ruchów i społeczności w środowisku Kościoła katolickiego. Mamy obecnie okres dorastania do „kościelnej dojrzałości”, które nie może odbyć się bezproblemowo. Pomimo tego jednak, ruchy kościelne i organizacje świeckie stanowią odpowiedź na dramatyczne wołanie, powodowane przez Ducha Świętego, jakie słyszymy ze strony współczesnego świata.

18

The Lemkos’ Great War: Wartime Experiences of the Lemko People, 1914–18

63%

Szlanta P.

Acta Poloniae Historica

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2016

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vol. 113

EN

The First World War imposed a severe stigma on the Lemko people, the Ruthenian mountaineers residing on the northern mountainside of the Carpathians. Military operations, political repressions, malnutrition, and epidemics of contagious diseases caused severe damages and losses in the population and materials. In the late 1914 and early 1915, the front-line was set through the Lemko Land. The area’s eastern part was occupied for several months by the Russians. The occupational authorities planned to annex the area after the war, as they recognised the Lemkos as part of the Russian nation. On the other hand, the Lemko people were generally treated by the Austro-Hungarian authorities with suspicion, as allegedly favouring Russia. They were accused of sabotage and collaboration with the occupiers. Many a Lemko was executed, often without any proof of guilt whatsoever. Some 2,000 were sent to an internment camp in Thalerhof, not far from Graz. The war facilitated the split among the Lemkos into those who considered themselves members of a Ukrainian nation and those who recognised themselves as a separate ethnic group.

19

Korespondencja między kardynałem Mieczysławem Halką Ledóchowskim a księciem Adamem Stanisławem Sapiehą dotycząca stanu metropolii lwowskiej obrządku greckokatolickiego

63%

Bober S.

Archiwa, Biblioteki i Muzea Kościelne

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2015

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vol. 103

23-31

EN

Stanisław Adam Sapieha, a Galician magnate and politician was one of the Catholic activists who were concerned about the Greek Catholic Church organizations in Galicia endangered by the Orthodox propaganda spread by some Russophile-minded Greek Catholic clergy. A significant issue was to strengthen the local episcopate and provide sound education in the seminary. Sapieha was not really confident to what extent the Holy See was aware of the situation, and so on his own initiative he observed the events taking place in the Orthodox and Greek Catholics proceedings in order to properly show those relations to the Holy See, where he was well known for his concern for the affairs of the Greek Catholics in Galicia. Sapieha repeatedly provided information for different Roman dicasteries. The following publication presents the letters between Sapieha and Cardinal Mieczysław Ledóchowski, then employed in the Roman Curia, who as the archbishop of Gniezno and Poznań, just like after settling in Rome in 1876, was vividly interested in the Greek Catholics in the Kingdom of Poland after the liquidation of the Union there in 1875. Ledóchowski, soon after the election of Pope Leo XIII (interested in ending the Kulturkampf in Prussia), was not welcomed by the Pope, because the Archbishop of Gniezno and Poznań was one of the major obstacles to an agreement between Bismarck and the Pope. He was very careful about the problems presented by Sapieha. From the correspondence published here it can be concluded that Cardinal Ledóchowski was not at that time a good mediator in the cases which Sapieha was involved with.

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Pieśni nabożne wydane przez o. Tymoteusza Szczurowskiego w kontekście repertuaru wykonywanego w środowiskach rzymskokatolickich i unickich w Rzeczypospolitej Obojga Narodów

63%

Shkurgan O.

Rocznik Lituanistyczny

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2015

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vol. 1

EN

The article is devoted to sacred songs issued by Tymoteusz (Tomasz Jozef) Szczurowski, (1740–1812), Basilian monk, a religious writer, a doctor of theology and canonical law, protonotary of the Holy See, a missionary acting in Polish-Lithuanian Commonwealth. The most of songs Szczurowski published in the period of being an monk in a Basilian monastery in Biała, owned by Radziwiłłs, and while he was in charge of a missions in Brześć parish. I compared them with sacred songs from the Roman Catholic and Uniate repertoire preserved in handwritten and printed sources, among others published in printing house of The Grand Dutchy of Lithuania. In religious works Wzór doskonałości panieńskiej [The model of virgins’ perfection], Głos wzbudzający serca chrześcijańskie [The voice inspiring christian hearts] and Misja Bialska [Mission of Biała] Szczurowski printed many sacred songs in Polish and Ukrainian (transliterated in Latin alphabet) without notation of music for the needs of Greek Catholic Church. These works mentioned in the sources of the subject, sometimes attributed to Szczurowski’s authorship, deserve deeper exploration. On the basis of preserved printed works Szczurowski might be considered the creator of Polish and Ukrainian language sacred songs – the common heritage of Poland and Ukraine. As the result of the research conducted by myself such opinion should be disclaimed at least when it refers to songs Straszliwego majestatu Panie [The Lord of the terrifying majesty] and Boże w dobroci nigdy nie przebrany [Lord of never exhausted goodness], which were in circulation among Polish speaking Roman Catholic communities of Polish-Lithuanian Commonwealth already in times close to Szczurowski’s birthday. Songs from the Catholic repertoire published in Misja Bialska issue of 1792 not only confirm their popularity among the followers of the Greek Roman rite, but they also bear testimony of the meaning and role of the sacred songs in Szczurowski’s mission activity.

PL

W artykule omówiono pieśni nabożne wydane przez o. Tymoteusza (Tomasza Józefa) Szczurowskiego (1740–1812), bazylianina, pisarza religijnego, kaznodzieję, doktora teologii i prawa kanonicznego, protonotariusza Stolicy Apostolskiej, misjonarza działającego w Rzeczypospolitej Obojga Narodów. Najwięcej pieśni Szczurowski opublikował w okresie, kiedy był ihumenem klasztoru bazyliańskiego w należącej do Radziwiłłów Białej i prowadził misje w parafiach diecezji brzeskiej. Zostały one porównane z pieśniami z repertuaru wykonywanego w środowiskach rzymskokatolickich i unickich, zachowanymi w źródłach rękopiśmiennych i drukowanych, w tym wydanych w oficynach Wielkiego Księstwa Litewskiego. W pracach religijnych Wzór doskonałości panieńskiej, Głos wzbudzający serca chrześcijańskie i Misja Bialska Szczurowski wydał wiele pieśni nabożnych w języku polskim i ukraińskim (transliterowane alfabetem łacińskim) bez zapisów nutowych dla potrzeb Kościoła greckokatolickiego. Utwory te, odnotowane w literaturze przedmiotu, niekiedy z sugestią, że były autorstwa Szczurowskiego, zasługują na bardziej wnikliwe badania. Na podstawie zachowanych wydawnictw należałoby Szczurowskiego uważać za twórcę polskojęzycznych i ukraińskojęzycznych pieśni religijnych, wspólnego dziedzictwa muzycznego Polski i Ukrainy. W wyniku przeprowadzonych przeze mnie badań trzeba zdementować taką opinię co najmniej w odniesieniu do pieśni Straszliwego majestatu Panie oraz Boże w dobroci nigdy nie przebrany, które funkcjonowały w polskojęzycznych środowiskach rzymskokatolickich Rzeczypospolitej Obojga Narodów już w czasach bliskich daty urodzenia Szczurowskiego. Wydane w 1792 r. w Misji Bialskiej pieśni z repertuaru katolickiego nie tylko potwierdzają ich ówczesną popularność wśród wiernych obrządku greckokatolickiego, ale także świadczą o znaczeniu i roli tych pieśni nabożnych w działalności misyjnej Szczurowskiego.

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Pieśni nabożne wydane przez o. Tymoteusza Szczurowskiego w kontekście repertuaru wykonywanego w środowiskach rzymskokatolickich i unickich w Rzeczypospolitej Obojga Narodów