Search results

1

Kościół prawosławny w dziejach Rzyczypospolitej

100%

Mironowicz A.

Sympozjum

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2000

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issue 1(6)

39-60

PL

Historia chrześcijaństwa na ziemiach Rzeczypospolitej ukazuje nam, że na jej terenie doszło do spotkania dwóch wielkich tradycji religijno-kulturowych: wschodniej (bizantyjsko-ruskiej) i zachodniej (łacińskiej). Prawosławie było stałym elementem struktury wyznaniowej kraju, w niektórych jego regionach religią dominującą. W historii wielu narodów dawnej Rzeczypospolitej prawosławie stanowiło ich podstawową religię, fundamentalny element ich świadomości, kształtujący rodzimą kulturę i tożsamość. Prawosławie określiło krąg cywilizacyjno-kulturowy Białorusinów i Ukraińców. Późniejsze oddziaływanie na te narody innych wyznań i Kościołów miało drugorzędne znaczenie. Uniwersalistyczny aspekt chrześcijaństwa, tak istotny w średniowieczu, w dziejach Rzeczypospolitej doprowadził do wypracowania specyficznej tradycji kulturowo-religijnej, zwłaszcza na ziemiach Wielkiego Księstwa Litewskiego. Ta wielowyznaniowa tradycja, gdzie prawosławie było naturalnym jej elementem, stanowiła specyfikę Rzeczypospolitej.

2

Nierozerwalność małżeństwa w Kościele prawosławnym

80%

Kałużny T.

Sympozjum

|

2010

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issue 1(19)

41-60

EN

The Orthodox Church lays a big emphasis on indissolubility of marriage as the Roman Catholic Church does. However, the Orthodox Church does not treat the indissolubility as an absolute requirement of the law, but as a moral ideal which should be defended by the Church. When the indissolubility turns out to be inaccessible - the spouses having not become mature enough for receiving the mystery which the Church entrusts them with – then the Orthodox Church allows for a divorce and another marriage of the divorced. Attempts at justifying the practice of divorce in the Orthodox tradition focus on three basic arguments: 1/ a literal interpretation of Matthew’s clause (5:32); 2/ a specific concept of marriage in which the emphasis is put on its personalistic and synergic dimension; 3/ reference to the “principle of oikonomia”. So far, the issue of marriage indissolubility has not been subject of a broader debate in the ecumenical dialogue between the Roman Catholic Church and the Orthodox Church. The documents of the dialogue were confined to stating the differences between the Roman Catholic and Orthodox positions on this issue. These differences have their pastoral implications, especially in the context of determining the singleness of persons who were ever married in the Orthodox Church.

3

500 – rocznica kanonizacji św. Elizeusza Ławryszowskiego na soborze w Wilnie w 1514 roku

80%

Mironowicz A.

ELPIS

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2015

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vol. 17

37-41

PL

Sobór prawosławny w Wilnie kanonizował w 1514 roku Elizeusza Ławryszewskiego i przez tę kanonizację doprowadził do rozwoju jego kultu na całym obszarze Wielkiego Księstwa Litewskiego.

EN

Council of Vilnius, in 1514, greatly improved the functioning and internal organization of the Orthodox Church and strengthened the discipline and moral state of the Ruthenian clergy. The council of 1514 canonized Elizeusz Lavryshevski and this new development of his canonization led to his worship among the faithful of the Orthodox Church throughout the Grand Duchy of Lithuania.

4

Eklezjologiczne i kanoniczne konsekwencje sakramentalnej natury Kościoła. Communio, Soborowość i autorytet

80%

Kupiszewski R.

Sympozjum

|

2012

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issue 1(22)

117-132

5

Jedność chrześcijan w oficjalnych wypowiedziach Kościoła prawosławnego

80%

Leśniewski K.

Sympozjum

|

2000

|

issue 1(6)

31-37

PL

W swoim wystąpieniu postaram się bardzo skrótowo przedstawić, jak na przestrzeni dwudziestego wieku Kościół prawosławny odnosił się do ekumenizmu. Ze względu na rozległość tego zagadnienia, ograniczę się tylko do kilku najważniejszych encyklik i oficjalnych stanowisk prawosławia wyrażonych w odniesieniu do Światowej Rady Kościołów. Nie będę się odwoływał do wypracowanych w ramach dialogów uzgodnień przedstawicieli Kościoła prawosławnego z innymi Kościołami. W formie syntezy ukażę istotne rysy świadectwa prawosławia w ruchu ekumenicznym. Rozpocznę od postawienia fundamentalnego pytania, czym dla prawosławnych jest ekumenizm.

6

Pojęcie laikatu i kleru w Kościele prawosławnym

80%

Kostiuczuk J.

Latopisy Akademii Supraskiej

|

2018

|

vol. Rola laikatu w życiu Cerkwi

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issue 9

8-17

EN

The article describes the terminological issues referring to the concept of laity and clergy on the basis of the Holy Scripture and their use in the early Christian Church. In the further part of the article, we refer to the formation of the clergy, its degrees and the requirements and privileges basing on the canons. The question of various translations of canons into modern languages is also discussed, with reference to concepts related to clergy and laity. The last part of the article is devoted to the Orthodox understanding of the role and service of the laity in the Orthodox Church.

7

Совѣтованіе о благочестіи (1621) – zbiór postanowień soboru czy postulaty wiernych?

80%

Hodana T.

Latopisy Akademii Supraskiej

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2018

|

vol. Rola laikatu w życiu Cerkwi

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issue 9

73-80

EN

Sovetovanie o blagočesti (Совѣтованіе о благочестіи) is an anonymous text preserved in the archive of Lutsk Brotherhood of the Elevation of the Cross. It includes an internal renewal programme of the Orthodox Church in the Polish-Lithuanian Commonwealth, which supposed to guarantee continuity of Orthodox hierarchy, restored during 1620–1621 by the Patriarch of Jerusalem Theophanes. Most scholars have treated the document as the collection of decisions of the local council deliberated in Kyiv under the chairmanship of Metropolitan Job Boretsky and was treated as an effect of the activity of new bishops. However, there are no historical sources confirming that such council actually took place. What is more, the document itself does not look like council’s resolutions. This is rather a list of recommendations and postulates prepared by believers, probably representatives of Lutsk Brotherhood. The document points out that on the one hand bishops are necessary for the normal functioning of the Church, on the other hand, puts forward a list of demands to them and emphasizes an important role of the laity.

8

Prawosławne koncepcje rozwiązania współczesnych problemów nacjonalistycznych

80%

Ławreszuk M.

Latopisy Akademii Supraskiej

|

2011

|

vol. Kościół prawosławny na Bałkanach i w Polsce – wzajemne relacje oraz wspólna tradycja

|

issue 2

205-215

EN

The aim of the paper is to show how to solve contemporary nationalistic issues, known also as „ethnophiletism”, in Orthodox way. Although nationalism is not the ecclesiological problem, its ideas affect the Church, too. The aim of this study is to identify problems, which arising from these nationalistic ideas touch the Church, and to present some ways of solving them. This paper indicates the difference between Orthodox and secular understanding of the term „nation”. The Church attitude to nationality and related issues is not based on a secularism, but it takes as a foundation Christ’s teachings . The paper indicates the problematical questions, in which the clash between the Church teaching and the nationalistic ideas takes place. Church problems based on the ethnic and nationalistic ideas are especially emphasized in this article. Ethnic problems in the Church are presented as an ecclesiological distortion and redefinition of Christian ideals, from which the issue of ethnophiletism was discussed more detailed. The paper shows the problems and also indicates possible solutions in the spirit of the Orthodox Church teaching. Discussing questions of the universal councils decisions and returning to the original ecclesial standards, this paper points out the necessity of eliminating dangerous ideas inside the Church.

9

Tablice paschalne – pomoc w określaniu chronologii i konfesji rękopisów i druków cyrylickich

80%

Jaroszewicz-Pieresławcew Z.

Latopisy Akademii Supraskiej

|

2013

|

vol. Kalendarz w życiu Cerkwi i wspólnoty

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issue 4

147-153

EN

The vast majority of Cyrillic books written and printed since the 1490s are of a liturgical-theological-religious nature. Hence they contain calendar and chronological tables necessary for church services and also everyday prayers of the followers of Eastern Orthodox Church. Most frequently, texts and tables connected with the Orthodox calendar can be found in the following books: psałtyr´ sledowannaja [Complete Psalter], ustaw [Psalter of Laws], czasosłow [The Horologion], swiatcy [Orthodox list of names], kanonnik [complete prayer book], służebnik [The Liturgicon]. They are helpful in determining the chronology of defective manuscripts and prints. Usually paschalia began in the year prior to the publication of a particular book and were counted since “the Creation of the world” (ab origine mundi) according to the Byzantine era. This paper presents examples of manuscripts and prints whose dates of publishing could be determined either precisely or approximately provided that the Easter tables were retained. Common elements and differences in the calendar and chronological parts have been pointed out as regards the South Slavic printing tradition and the tradition in the territory of the First Republic of Poland and the Grand Duchy of Muscovy (Russia).

10

Kalendarzowa struktura homiliarzy ewangelicznych

80%

Kuczyńska M.

Latopisy Akademii Supraskiej

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2013

|

vol. Kalendarz w życiu Cerkwi i wspólnoty

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issue 4

135-145

EN

The calendar is only an ancillary element in creating Homilary Gospel. In Cyrillic manuscripts of Didactic Gospels calendar system is very diverse, and was not stabilized even by printed edition of the collection. From the mid-sixteenth century calendar’s chronology is increasingly losing the importance. In the Baroque period the calendar was slightly noticed. By its composition the Homilary Gospel imitated a prologue or a menaion. Didactic Gospels were also filled with literature which does not belong to any religious holiday. Homilary Gospels authors’ free approach to the calendar was caused by the antagonism between the calendar’s function – stabilizing and sacralizing – and didactic gospel as a book that should respond to the most current needs of the faithful.

11

Prawosławna diecezja litewska w 1914 roku

80%

Rusnak D.

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

221-234

EN

The Orthodox Lithuanian diocese came into existence as a result of the reform of the Greek-Catholic Church which bishop Joseph Siemaszko (Syemashko) took. Connecting it was a natural consequence of the reform of the Uniate rite last with an Orthodox Church and creating of the Orthodox Lithuanian diocese in 1840. The Lithuanian diocese spread through provinces of Vilnius and Hrodna, and from 1842 new founded province of Kowno. In 1900 a Hrodna diocese was singled out from the Lithuanian diocese, of which border became covered from border of Hrodna province. For the entire period from 1840 the Orthodox Lithuanian diocese aspired to 1914 for enhancing one’s position in the society mixt up religiously and partly dominated by the Latin Church. The Orthodox Lithuanian diocese put the reinstatement for itself behind the target former, from times before EU, of position of the Orthodox Church in the society. Creating culture role of an Orthodox Church, she had to a considerable degree, to shape the face of the society of the country of the north-western Russian Empire. Simultaneously the Lithuanian diocese struggled from rooted amongst faithful with Uniate piety. Moreover complex situation of the society mixt up religiously and ethnically in the country, which the majority of faithful members of the Orthodox Church was peasants, dependent on Catholic peasants, in required the unceasing pastoral and missionary care. In the Orthodox Lithuanian diocese in 1840-1914 years it is possible to describe the situation the fight for the Orthodox faith in the country and fight for the Orthodox face of the country. Simultaneously an Orthodox Church didn’t aspire for the proselytism, only to keeping its assets and restoring the social-cultural former item for oneself. It is possible to assess 1914 Orthodox bishops, clergy, brotherhoods as recapitulating activity and faithful in aspiring at this target. The outbreak of the First World War disrupted the development and further functioning of the Orthodox Lithuanian diocese. The revolution of 1917, the outbreak of the civil war and the collapse of the Russian Empire caused the subdivision of the Orthodox Lithuanian diocese, of structure for which they were not only in various countries, but also in different territories of jurisdiction of Sextons. Assessing the situation of the Orthodox Lithuanian diocese in 1914 it is possible to come to the conclusion to what extent a development of the Orthodox faith was effective on Lithuania, western Belarus and Podlasie after uniting the Uniate Church with the member of the Orthodox Church, what step the Orthodox faith shaped the cultural and religious face of the country in and what legacy the Orthodox Lithuanian diocese left by an ordeals and experience of the 20th century

12

Wysłannicy patriarchy konstantynopolitańskiego na soborach w Rzeczypospolitej w XVI wieku

80%

Borkowski A.

Latopisy Akademii Supraskiej

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2014

|

vol. Synody Cerkwi Prawosławnej w I Rzeczypospolitej

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issue 5

103-120

EN

The offer of the deputies of the patriarch of Constantinople in the orthodoxies synods in Polish-Lithuanian Commonwealth is very important. The ecumenical patriarchs sent or appoint to the Kingdom of Poland in the 16th century yours messengers: Abrahamios, hieromonk Philipos, archbishop of Galata, bishop of Litea and Rendina Damascen, archimandrite Dionisios Rallis Palaiologos, archdeacon Nikiforos Parashis, patriarch’s translator Theodor, patriarch of Antioch Joachim V, archbishop of Domenik and Elasson Arsenios, metropolitan of Dyrrachium Paisios, bishop of Moglen Theofanes, bishop of Luck Cyril Terlecki, metropolitan of Kiev Michal, archbishop of Cyprus Laurentios, archimandrite Cyrillos Lucaris, prince Constantine Ostrogsky, bishop of Lvov Gedeon, archdeacon Cyprian, hieromonk Sofronios, hierodeacon Isaac, monk Ivan Vishensky. The patriarch of Constantinople Jeremiah II appointed a new metropolitan, took care function of the local Synod. The metropolitan Elassonos Arsenios worked as teacher in Lvov and published Grammar of the Greek language. The Church Union was officially declared at the Synod of Brest (1596) and the Polish authorities resorted to violent means in order to apply it hit against the Orthodoxy was the pass of all the bishops of the Orthodox Church in Poland excluding both of them into the union. Protagonist in the faith against the union was the patriarch of Alexandria Meletios Pigas and of course locally through a bitter correspondence. Nikiforos Parashis and Cyrillos Lucaris achieved to organize the antyunion Synod of Brest (1596) which condemned the bishops in union. After the Synod of Brest (1596) in different ways the patriarch’s exarches together with the Orthodox brotherhoods took over the role in saving the Orthodoxy. Through their participations in the Polish fight the patriarch’s exarches couldn’t erase the image of the union, but without doubt created and supported the strength for fight against the union keeping unquenched the flame of the Orthodoxy especially in the metropolis of Kiev.

13

Cele edukacyjne i wychowawcze nauczania religii prawosławnej w szkołach w latach 1918–1932

80%

Borkowski A.

Latopisy Akademii Supraskiej

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2020

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vol. Dzieci w kulturze duchowej Prawosławia

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issue 11

89-104

EN

The general goal of teaching the Orthodox religion in schools after Poland gained independence in 1918 was to consolidate religious truths and deepen moral principles among children, so that in their later life they could work on deepening the truths of faith and take an active part in the life of the Church. A catechist should be not only a lecturer, but above all an example of the principles of Christian morality, be able to teach students at least the elementary basics of contemporary threats, point out differences with other faiths, and at the same time become a lecturer, apologist and missionary. In the process of teaching and upbringing, attention was paid to knowledge and attitudes that influenced the observance of the principles of faith. When teaching the Orthodox religion, the teacher always remembered the three most important goals: mind education, emotional education, and moralpractical education. The above hierarchy of values made it possible to further deepen the children’s religious knowledge, faith and lively and conscious participation in the services. The formulated goals of teaching the Orthodox religion in schools until 1932 reflected the spirit of the times and changes taking place in the Orthodox Church and the State.

14

Sobory wileńskie 1509 i 1514 roku

80%

Mironowicz A.

Latopisy Akademii Supraskiej

|

2014

|

vol. Synody Cerkwi Prawosławnej w I Rzeczypospolitej

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issue 5

71-82

EN

Both councils of Vilnius, the first in 1509 and the second in 1514, greatly improved the functioning and internal organization of the Orthodox Church and strengthened the discipline and moral state of the Ruthenian clergy. The council of 1509-1510 led to a reduction of fraud and the various inappropriate practices prevailing in the Orthodox Church (buying cathedrals episcopal seats of the Orthodox Church, bishops being insubordinate against the metropolitan, the absence of lords on the councils, lack of pastoral care of the laity and clergy, lawlessness of the laity and their interference in the affairs of the Orthodox morality of the clergy). Arrangements were also made to strengthen the authority of the metropolitan and lords in the Church over that of the secular and religious clergy and laity in order to reduce the impact on the internal life of the Church. The council of 1514 canonized Elizeusza Lavryshevskogo and this new development of his canonization led to his worship among the faithful of the Orthodox Church throughout the Grand Duchy of Lithuania.

15

Próby wprowadzenia kalendarza gregoriańskiego w Kościele prawosławnym w II Rzeczypospolitej

80%

Pawluczuk U.

Latopisy Akademii Supraskiej

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2013

|

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.

16

Rola laikatu w procesie udzielania autokefalii

70%

Borkowski A.

Latopisy Akademii Supraskiej

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2018

|

vol. Rola laikatu w życiu Cerkwi

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issue 9

18-29

EN

The fundamental principle of the system of the Orthodox Church is the equality of the laity and the clergy who belong to the mystical body of Christ. The clergy and laity are invariably participating in the deaconia of the Church, in varying degrees and ministry, yet they are always equally among themselves brothers in the universal priesthood. According to this triple dignity, laymen participate in the following spheres of church life: ritual, teaching, administrative and legislative. One of the main conditions for autocephaly is the will of the laity. This fact should precede the process itself, by which we mean a clear declaration of the will of the laity, that is, the faithful of a local church striving to achieve autocephaly. In almost all resolutions of the Ecumenical Patriarchate from the 19th-20th about autocephaly of a particular church periphery there is clearly underlined the fact that the faithful have asked for it. There is no doubt that the term “believers” is understood to mean the same clergy and monks, as well as the laity. One-sided operation of one of the mentioned groups does not fulfill the above condition. In spite of this, the form of fulfillment of this condition can not be precisely defined, because it is strictly dependent on the political or other situation prevailing in a given place.

17

Ingerencja cara rosyjskiego Piotra I (1682-1725) w sprawy wyznaniowe Rzeczypospolitej

70%

Ćwikła L.

Studia z Prawa Wyznaniowego

|

2003

|

vol. 6

71-87

XX

Autor przedstawia działania Piotra I i wykorzystywanie przez Moskwę prawosławia w Rzeczypospolitej dla celów politycznych

18

Z polemik XVII-wiecznych. Głos w sprawie kalendarza Kasjana Sakowicza

70%

Chynczewska-Hennel T.

Latopisy Akademii Supraskiej

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2013

|

vol. Kalendarz w życiu Cerkwi i wspólnoty

|

issue 4

91-101

EN

Kasjan (Kalikst) Sakowicz (about 1578-1647) was born as a son of orthodox priest. He studied in Zamojski Academy, Cracow University. From 1620 to1624, he was the rector of the orthodox school in Kiev. Sakowicz decided to become Basilian monk and later Augustinian monk. He wrote interesting polemical papers; for example: „Kalendarz Stary” (two versions) and others. Sakowicz published the chronological table to calculate Easter date up to 1933 year. Piotr Mohyła metropolitan of the Orthodox Church in the Polish-Lithuanian Commonwealth criticized Sakowicz’s arguments for the gregorian calendar use.

19

Kalendarze używane w życiu liturgicznym Kościoła prawosławnego

70%

Kostiuczuk J.

Latopisy Akademii Supraskiej

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2013

|

vol. Kalendarz w życiu Cerkwi i wspólnoty

|

issue 4

59-68

EN

The calendar in a crucial element of the liturgical sphere of the Orthodox Church. All the attempts to change any detail in the calendar had significant consequences. At the very beginning the Christians celebrated Passover together with the Jews. The persecution of the Christian Church resulted in a great differentiation between Christian and Old Testament tradition. With the passage of time, the Christian Passover was celebrated at different time, on a fixed date, and the rules which were supposed to help to compute the exact date of Passover established at that time, are still being used in the Orthodox Church. The reform of a calendar raised by Pope George was introduced in 1582. According to its reformers, the spring equinox was to be always dated on 21st of March, and the 21st day of March did not mean only the earliest celebration of Jewish Passover but the spring equinox as well. The reintroduction of a new calendar style into the liturgical practice of the Orthodox Church (sometimes called a new Julian calendar), which also occurred in particular local churches is, in fact, illogical. The admission of the reforms and leaving the date of Passover computed with the Julian calendar resulted in the introduction of two calendars into the Orthodox Church. Additionally, a constant date change of nonshifting celebrations towards the shifting ones imputed on the basis of a standing rule of Passover boards, will introduce further changes in so called typik, which will cause an inevitable confusion in liturgical practice of mass serving.

20

Pierwsze próby reform śpiewu cerkiewnego na Rusi. Działalność I i II Komisji (1652-1670)

61%

Sawicki D.

ELPIS

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2013

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vol. 15

139-146

EN

The article raises the issues of the first attempts of the Orthodox church music reforms in Ruthenia, which were undertaken between 1652-1670 on the orders of tsar Alexei Mikhailovich. The author starts with the detailed description of key liturgical problems of the Orthodox Church in Moscovia at that time. The second part of this article constitutes the analysisof the I and II Commission’s activities as well as evaluation of Alexander Miezieniec ‘work – one of the Commission coordinators. There are also described problems which reformers came across, e.g. the absence of uniform comparative material such as liturgical books with musical notation.

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Kościół prawosławny w dziejach Rzyczypospolitej

Nierozerwalność małżeństwa w Kościele prawosławnym

500 – rocznica kanonizacji św. Elizeusza Ławryszowskiego na soborze w Wilnie w 1514 roku

Eklezjologiczne i kanoniczne konsekwencje sakramentalnej natury Kościoła. Communio, Soborowość i autorytet

Jedność chrześcijan w oficjalnych wypowiedziach Kościoła prawosławnego

Pojęcie laikatu i kleru w Kościele prawosławnym

Совѣтованіе о благочестіи (1621) – zbiór postanowień soboru czy postulaty wiernych?

Prawosławne koncepcje rozwiązania współczesnych problemów nacjonalistycznych

Tablice paschalne – pomoc w określaniu chronologii i konfesji rękopisów i druków cyrylickich

Kalendarzowa struktura homiliarzy ewangelicznych

Prawosławna diecezja litewska w 1914 roku

Wysłannicy patriarchy konstantynopolitańskiego na soborach w Rzeczypospolitej w XVI wieku

Cele edukacyjne i wychowawcze nauczania religii prawosławnej w szkołach w latach 1918–1932

Sobory wileńskie 1509 i 1514 roku

Próby wprowadzenia kalendarza gregoriańskiego w Kościele prawosławnym w II Rzeczypospolitej

Rola laikatu w procesie udzielania autokefalii

Ingerencja cara rosyjskiego Piotra I (1682-1725) w sprawy wyznaniowe Rzeczypospolitej

Z polemik XVII-wiecznych. Głos w sprawie kalendarza Kasjana Sakowicza

Kalendarze używane w życiu liturgicznym Kościoła prawosławnego

Pierwsze próby reform śpiewu cerkiewnego na Rusi. Działalność I i II Komisji (1652-1670)

Wysłannicy patriarchy konstantynopolitańskiego na soborach w Rzeczypospolitej w XVI wieku

Próby wprowadzenia kalendarza gregoriańskiego w Kościele prawosławnym w II Rzeczypospolitej