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1

KLASZTOR W SUPRAŚLU (OD UNII DO PRAWOSŁAWIA)

100%

Matus I.

Acta Neophilologica

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2017

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vol. XIX/1

179-196

EN

The Monastery in Supraśl was founded as an Orthodox one in the late fifteenth century. Initially the monks opposed the Union. The Monastery subordinated to the uniate rules in 1635, it then became one of the most significant Basilian centers in the Republic of Poland. Over time, the Basilians increasingly succumbed to Romanization and Polonization. Consequently, Latin altars (main and side ones), pulpit, confessional, stoup, instrumental organs and Latin devotional articles were installed in the Supraśl Orthodox Monastery. The restitution of the Orthodox Church was preceded by several years of preparation. One of the taken measures was the opening of a school in 1834 in Supraśl that provided education in the spirit of sympathy for Orthodoxy. The changes to the interior of the Orthodox Church in Supraśl involved the decoration of the altar according to the Eastern Greek rite, the removal of the side altars and the prohibition of instrumental music. Due to the preserved iconostasis the church was quickly adapted for the needs to celebrate the liturgy according to the Eastern Greek rite; the choir was created by the students from the local school. In 1828, the Basilians who came from the Latin rite were allowed to return to it. Thirty four monks left the Monastery in Supraśl, and only eight remained. The Basilian resistance against the restitution of the Orthodox Church was the result of their Romanization and Polonization. In contrast, the position taken by the Basilians from Supraśl reflected the attitude of their superior, Nikodem Marcinowski.

2

Manuscript Codices in the Library Collection of the Cistercian Abbey in Szczyrzyc

89%

Marszalska J.

The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

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2015

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vol. 5

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issue 1

PL

The collection of manuscripts at the Cistercian library in Szczyrzyc amounts to 100 volumes, including four medieval codices dated between 1460-1494; 12 manuscript books dated to the 17th century; 57 dated to the 18th century, and 27 manuscripts dated to the 19th century. Most of them are textbooks, copies of theological, philosophical and legal treatises, works on rhetoric, liturgy, world history, mathematics and herbal medicine, as well as books of homilies for special occasions and feasts. The collection of manuscripts at the monastery in Szczyrzyc is mostly a functional one – it was used by the monks to study and broaden their philosophical, theological, legal and liturgical knowledge. Several codices contain the texts of homilies delivered at various churches on feast days and solemnities, written down by the monks of Szczyrzyc. The surviving codices are bound in simple covers made of damaged folios taken out from liturgical codices, including antiphonaries and graduals. Considering the small number of surviving books, it is difficult to discuss the interests or influences of particular authors and their works on the intellectual level of the religious community of Szczyrzyc.

3

Zjawiska niecodzienne, klęski elementarne i przemarsze wojsk w Wielkopolsce w XVII i XVIII w. i ich wpływ na funkcjonowanie klasztoru benedyktynek w Poznaniu w świetle Kronik Benedyktynek Poznańskich

88%

Lewandowska A.

Saeculum Christianum. Pismo Historyczne

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2017

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vol. XXIV

184-197

EN

The Monastery in Poznań was founded in 1607 by Magdalena Mortęska - the reformer of the Benedictine Order. By analysing the monastic cornicles, the author wanted to show the influence of extra-ordinary events in Greater Poland and Poznan in 17th and 18th Century on life of enclosed nuns. The article describes what changed when people visited the monastery, what life of nuns looked like during epidemics, floods and other disasters that took place in Greater Poland. The influence of wars and quartering foreign armies in the city of Poznan on life of nuns in the Benedictine Monastery was also included.

4

Sixteenth-century Mexican Architecture: Transmission of Forms and Ideas between the Old and New World

75%

Brenišínová M.

Historie – Otázky – Problémy (History, Issues, Problems)

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2016

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vol. 8

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issue 2

9-24

EN

This article deals with the subject of 16th century Mexican monastic architecture and its artistic embellishments. Its aim is to present the architecture and its decoration program within an appropriate historical context, putting a particular emphasis on the process of cultural transmission and subsequent changes between the Old and the New World. Some attention is also paid to the European art of the modern age with regard to the discovery of America and its impact on the western worldview (imago mundi). The article concludes that the Mexican culture represents an example of a very successful and vivid translation of Western culture (translatio studii) towards the America, albeit it stresses that the process of cultural transmission was reciprocal.

5

Cerkiew prawosławna w dobrach zabłudowskich w XVII i XVIII wieku

75%

Mironowicz 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

275-296

EN

The history of the Orthodox Church on the territory of the Zabłudów estates and of Zabłudów itself has not been published much. In the sixteenth and eighteenth centuries, Zabłudów first belonged to the magnate family of Chodkiewicz and from 1599 to the Radziwiłł family. The Orthodox parish in Zabłudów has never changed its religion. In this study, I would like to discuss the history of Orthodoxy in the Zabłudów estates in order to better understand the life and death of St. martyr Gabriel.

6

Štěpán z Dolan

63%

Kohout Š.

Studia theologica

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2015

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vol. 4

59-74

EN

This article is focused on the life and work of Stephen of Dolany (cca 1350 – 27 July 1421). He was of lower origin descended from a noble German family called Schramm the knights of Melice (a vanished castle near Vyškov). His ancestors were vassals of the Bishops of Olomouc. He studied at Prague University (Bachelor of Liberal Arts 1372). After completing his studies, he began to work in the royal chancery. He entered the Carthusian order around 1380 and was made prior of the newly founded charterhouse in Dolany near Olomouc in 1388. He led the monastery up until his death continuously. Despite his addiction to Church reform ideas ("devotio moderna"), he strongly opposed the rise and spread of the new-born Hussite movement. In terms of his writing, he is known for the demonstrative anti-Hussite tendencies in his Latin works, f. e. Medulla tritici seu Antiviklef (1408), Antihuss (1412), Dialogus volatilis inter aucam et passerem (1414) and the last Epistola ad hussitas (1417). The authorship of the Latin-Czech bilingual satirical poem Gaude mater ecclesia – Již se raduj cierkev svatá (1419) was recently attributed to him.

Refine search results

1 Acta Neophilologica

1 Historie – Otázky – Problémy (History, Issues, Problems)

1 Latopisy Akademii Supraskiej

1 Saeculum Christianum. Pismo Historyczne

1 Studia theologica

1 The Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II

1 2020

2 2017

1 2016

2 2015

1 Brenišínová M.

1 Kohout Š.

1 Lewandowska A.

1 Marszalska J.