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Monastery diecezji turowsko-pińskiej w XVI wieku

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Mironowicz A.
ELPIS
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2011
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vol. 13
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issue 23-24
227-250
EN
The history of the diocese of Turov and Pinsk until the end of the XVI century reflects the fate of the Orthodox Church in the Commonwealth. The development of the bishopric founded in 1088 passed through several stages resulting from often violent political, administrative and state changes. The prosperous period in the evolution of the Church structures on the territory of the discussed eparchy lasted until the end of the XII century. Under the rule of Sviatopolk II (1087-1113) the diocese of Turov encompassed vast territories of the Ruthenian lands with the following towns: Turov, Pinsk, Brest, Kamenets, Kleck, Slutsk, Gorodno, Haradok (later Davyd-Haradok), Zditov, Nobel, Dubrovitsa, Kapyl, Liahavichy, Sniatyn, Drohiczyn upon Bug and Vawkavysk. Therefore the eparchy encompassed the area from the Lower Beresina and Dnepr in the east to Bug (on the side of Prypiat) in the west, from Kleck in the north to Lutsk, Dubrovitsa, Stepan and Chortoryisk in the south. For the principality of Turov it was the period of its greatest development and political importance. During that period first schools were founded, the art of icon painting developed as well as church architecture. Still the diocese of Turov depended too much on the political events. All political and Church changes influenced the situation in the principality of Turov. After the peaceful - for the diocese of Turov - reign of Kievan prince Vladimir Monomakh (1113-1125) important changes took place during the rule of prince of Turov Viatcheslav Vladimirovich. The reign of prince Viatcheslav (1125-1132, 1134-1139, 1139-1142, 1142-1146), several times disrupted by the rule of other pretenders to the throne of Turov, had an unfavourable effect on the state of the eparchy. After 1142 not only did the principality loose five important towns, but equally the territory of the diocese changed. From that moment the diocese of Turov was deprived of such towns as: Horodiets, Rahachow, Kleck, Chortoryisk, Brest and Drohiczyn upon Bug. Territorial losses of the eparchy were compensated by spiritual development, especially during the reign in Turov of prince Andrei Bogolyubski (1150-1154) and Boris Yurevich (1154-1158). Andrei Bogolyubski was known as the patron of the culture, guardian of the Orthodox Church. He maintained close relationship with eminent theologian Cyril of Turov. Andrei Bogolyubski, whilst the prince of Vladimir and Suzdal (1157-1174), supported the cult of the Mother of God as the Protector of his principality. The short rule of Boris Yurevich in Turov and Pinsk brought him general esteem. Prince Boris was a pious and respected man. The son of Yuri Dolgoruky and younger brother of Andrei Bogolyubski, he supported the dynastic policy of his family. The further development of the principality and religious life in the diocese of Turov took place during the reign of Yuri Yaroslavovich (1158-1174). At his time huge stone church dedicated to the Dormition of the Mother of God was built in Turov. There is no doubt that at that time Turov was the biggest intellectual centre on the Ruthenian lands. It would be difficult to visualize the history of the diocese and Church in the XII century without mentioning the person of John Chrysostom of that time - Cyril of Turov. The hierarch of Turov was an outstanding orator, the author of many literary, religious and moralizing works. As the bishop of Turov in 1158-1182 he led to the development of spiritual and educational life. Cyril of Turov was well-known in the Ruthenian lands and his literary legacy had a significant influence on the religious and national identity of the Belorussians. Bishop Laurentius was the continuator of the activity of Cyril of Turov in the bishopric. His life was described in The Kievan Cave Patericon and in The Lives of the Saints of Dimitri of Rostov. Both of them, together with Martin of Turov - a monk from Turov monastery of Sts Boris and Gleb, were canonized by the Orthodox Church. The Tatar incursions, deepening regional disintegration in the Ruthenian lands as well as the increase of the meaning of the neighbouring countries (the Halych-Volhynia principality, Lithuania and Poland) weakened the position of Turov and development of the Church structures in the territory of the eparchy in the XIII century. To these tendencies one must add the complicated jurisdictional fate of the diocese of Turov. In the XIV century the diocese of Turov several times was joined to founded and closed down Church structures: Lithuanian metropoly, Halych metropoly and Kiev metropoly. If you add to this the political instability, split of the principality of Turov into principalities of: Turov, Pinsk, Gorodno, Dubrovitsa and Stepan, one can easily explain why the territory of the eparchy changed. Occupation of the lands of the diocese of Turov and Pinsk resulted in inclusion of certain territories of the eparchy into neighbouring Church and state structures, for example to the diocese of Vladimir, of Lutsk, or the metropoly of Novgorod. The inclusion of Turov and Pinsk into the Grand Duchy of Lithuania in the first half of the XIV century resulted in political stabilization, but complicated the divisions in the Church structure. The bequest made by Vytautas, the duke of Lithuania in favour of the bishops of Turov strengthened in tradition the conviction that he was the founder of the diocese. It was probably the weakening of Turov and increasing importance of Pinsk that caused the transfer of the see of the bishop within the diocese. In the XV century Pinsk became the local metropolis. Re-establishment of the principalities of Turov, Gorodno, and Pinsk in 1471 and conferring on them a special autonomy resulted in revival of the Church life. The greatest services to the development of the Church life were rendered by the rulers of the principalities: Ann Svidrigellova Horodecka, Semen, Maria, and Vasyl Olelkovich, Ivan, Fiodor, and Helen Yaroslavovich, Semen and George Holshansky, and Vasyl Fedorovich Ostrogsky and Constantine Ivanovich Ostrogsky. Thanks to their foundations and bequests more then 200 Orthodox parishes and several monasteries were founded. They were also the patrons of many iconographers, cantors, copyists and others artists. The boarders of the eparchy of Turov and Pinsk were definitively established in the XVI century. In the territory of Polesia five counties (powiats) belonged to private persons. Two of them - the ones of Kleck and Haradok - since 1588 remained in the hands of the Radziwills, the other two - of Sluck and Kapyl - were the property of princes of Sluck, whereas the fifth belonged to the family of Ostrogsky. Those counties were not attached to any voievodships. When the Brest-Litovsk voievodship was formed, it included only the lands of Pinsk and Brest counties. Only in 1566 definitive partition of the territory of the former principality of Turov took place. Gorodno and Turov were added to the voievodship of Brest-Litovsk, whereas Kleck, Sluck and Kapyl - to the voievodship of Novgorod. The Pinsk county together with the lands of the principalities of Gorodno and Turov formed in the XVI century the territory of the eparchy of Turov and Pinsk. Within the boundaries of the diocese remained also the territory of the former principality of Dubrovitsa. At the same time the lands of the principality of Stepan did not belong to the eparchy as they were joined to the diocese of Lutsk. Within the boundaries of the eparchy remained the estate of Viad and Bobryki. The administrative changes in the second half of the XV and XVI century substantially influenced the formation of the diocese boundaries. Finally, at the end of the XVI century the diocese of Turov and Pinsk included the lands of the Pinsk county, to which the territory of the principalities of Turov, Gorodno and Dubrovitsa were joined together with certain parishes located outside the above mentioned administration units, but historically linked with them.
2

SELF-AWARENESS AS THE CORRELATE OF RELIGIOUSNESS AMONG WOMEN WHO BELONG TO MONASTIC SOCIETIES (Samoswiadomosc jako korelat religijnosci u kobiet nalezacych do zgromadzen zakonnych)

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Zarzycka B., Dawidowicz M.
Psychological Studies
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2008
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vol. 46
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issue 3
29-42
EN
Theoretical and empirical prerequisites suggest that cognitive structures, therein self-awareness, demonstrate connections with religiousness. The whole spectrum of statements, even among classical scholars of psychology, can be found in psychological analyses devoted to religiousness issues. They range from those stressing that the man reaches a complete self-awareness only in the transcendental act of contact with God, to those indicating that religious experience is caused merely by a well-developed self-awareness. The presented research touches upon issues concerning the cognitive correlates of religiousness. The subject of study were connections between types of relation to God and self-awareness, defined as a course of processing information about self and about relations with the environment. The study group comprises women who belong to monastic societies (N=110), aged between 22 and 31 years (M=26,43; SD=2,49), with 4- up to 9-year experience of living in the order. The Self-awareness Scale by Z. Zaborowski and the Scale of Relation to God by D. Hutsebaut were applied in the study. The empirical research verified the preliminarily formulated research hypothesis, indicating the presence of statistically significant connections between the self-awareness type and religiousness. External self-awareness demonstrates the strongest connection with religiousness, whereas personal self-awareness - the weakest.
3

THE CHANGE OF THE IMPRESSION OF THE SENDER AND ATTITUDE FORMATION TOWARDS THE OBJECT OF PERSUASION (Zmiana wrazenia o nadawcy a ksztaltowanie postawy wobec obiektu perswazji)

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Koniak P., Cwalina W.
Psychological Studies
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2008
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vol. 46
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issue 3
43-56
EN
Psychological theories of persuasion usually focus on the issue of a change of peoples' attitudes towards object of persuasion. Among other factors, they take into account the role of sender's attributes in the change of those attitudes. However, they omit the fact that persuasive actions also change the way of how the persuader is perceived. The results of two experiments are presented in the article. The changes in the impression of the sender's credibility impact receiver's attitude towards the object of persuasion. The improvement of the impression of the sender leads to decrease of difference between receiver's and sender's issue position. The deterioration of impression leads to higher attachment of the receiver to his/her initial issue position (experiment 1) and causes moving back from the position of the sender when he/she is taking clear position (experiment 2).
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