Search results - CEJSH

1

THE DESTRUCTION AND TRANSFER OF ORTHODOX CHURCH PROPERTY IN POLAND, 1919-1939

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Mironowicz A.

Polish Political Science Yearbook

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2014

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vol. 43

405-420

EN

The most difficult period that the Polish Autocephalous Church of the 2nd Polish Republic experienced was in 1938 when, by the decision of administrative authorities, over 127 sacral buildings in Khelm region and Podlachia were pulled down. The third transfer stage took place from 1937 to 1939 and, for the most part, took the form of demolishing Orthodox churches. (It should be noted that the demolition of Orthodox churches happened throughout the whole period of the existence of the Second Polish Republic.) The churches which were destroyed were those which were the symbols of the Russian Tsar’s reign. Over thirty Orthodox churches were destroyed, including the cathedral in Saski Square in Warsaw, the Sts. Cyril and Methodius cathedral in Khelm and the Resurrection cathedral in Bialystok. The demolition of these Orthodox churches – regarded as symbols of Russian rule – was spontaneous and often irrational. Nevertheless, it never happened on a massive scale. Only in 1938 did a programme of destroying Orthodox churches emerge as a distinct element of the Polonisation effort. This programme was initiated by the government itself. The official reason was that those churches were not needed, dilapidated, or had been built as a result of Russifi ation in the past. However, it appears that the reason was to weaken the Belarusian and Ukrainian national minority movement through closing parishes and active Orthodox churches. The “pacification: of parishes in 1937 started in the Lublin region. First, a kind of social movement for the “propagation of Polish values and traditions” was created by the polish local authority. Then the army and police persecuted the Orthodox Church and people in order to convert them to Roman Catholicism. The demolition of Orthodox churches was conducted from the second half of May until the first half of July 1938. The actions were taken up by the local administration and co-ordination committees with help from the army and police in a hostile, anti-Orthodox atmosphere. To this end, the government used youth, army sappers, worker brigades, and even prisoners. Administrative and material measures were used to pressure the Orthodox who were blackmailed and threatened while their churches, which often served thousands of faithful, were destroyed. In most cases, the Orthodox community made no attempt to actively resist the demolitions. They prayed and protested, but were unable to oppose such an officially organised action. The transfer and destruction of Orthodox Church property naturally weakened the position of the Orthodox Church for the campaign limited its priestly activities, in turn creating the very conditions for transfer, the main goal of the state’s policy. Many Orthodox faithful started attending Roman Catholic churches when they had no church or parish of their own. Nonetheless, the threat to the property of the Orthodox Church brought the faithful, clergy, and church hierarchy closer together. Anti-government and anti-Polish attitudes began to grow in the Orthodox community. The result may be seen in the Khelm, Podlachia, and Volhynia regions during the Second World War.

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Nieznane losy pierwszego ihumena supraskiego

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Mironowicz A.

Białostockie Teki Historyczne

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2015

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vol. Białostockie Teki Historyczne, 2015, tom 13

EN

Pafnucy Siehen, from Bielsk, was the founder of the Suprasl monastery. He was the one who had the biggest contribution to the creation of the first churches, financial security and determination of the status of the monastery in the Orthodox Church. The Siehen family incurred costs of raising the monastic congregation in Gródek. The Siehens, who co-founded the construction of the monastery, received numerous estates from King Sigismund the Old (Zygmunt Stary). Pafnucy Siehen created a well-organized religious community and supervised legal and material protection of his monastery. At the beginning of 1509 Hegumen Pafnucy Siehen made a request to the king for permission to build a stone Orthodox church of the Annunciation of the Blessed Virgin Mary. The construction of the church began in October 1510. According to the majority of historians, this year was the date of Pafnucy Siehen’s death. On the basis of new evidence, it has been proven that Pafnucy Siehen did not die that year; he participated in the council of Vilnius in 1509–1510. At this council Pafnucy Siehen, the hegumen of Supraśl, was declared a bishop. After bishop Wassian’s death in 1512, Pafnucy Siehen became the ordinary of Vladimir-Brest diocese. His nomination was supported by the Metropolitan of Kiev, Joseph and secular Orthodox elites. After choosing hegumen Pafnucy the Vladimir-Brest leader, the importance of the Siehen family rapidly increased. Bishop Siehen, as a bishop, initiated the restoration of numerous churches and monasteries destroyed during the Tatar invasion in 1491. In the years 1514–1516 Pafnucy received from the king the confirmation of privileges granted to the episcopate and the Cathedral of the Dormition in Vladimir-Volynski. Bishop Pafnucy managed the Lutsk-Ostroh diocese since 1523. He officially took over the Lutsk diocese after the death of bishop Cyril in 1526. Pafnucy Siehen held his episcopal function in Lutsk until 1528.

3

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

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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.

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Paths to Theo-Humanity in the Work of Russian Thinkers of the 19th and 20th Century

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Sládek K.

Acta Universitatis Carolinae Theologica

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2014

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vol. 4

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issue 1

115-132

EN

The present study introduces the conception of theo-humanity against the background of the lives of six Russian Christian thinkers (Fyodor Mikhailovich Dostoyevsky, Vladimir Sergeyevich Solovyov, Pavel Alexandrovich Florensky, Sergey Nikolayevich Bulgakov, Pavel Nikolayevich Evdokimov, Vladimir Nikolayevich Lossky), whose experience is integrated in a systematic reflection of their relationship to theo-humanity. The text is divided into three main sections discussing the search for paths to theo-humanity upon experiencing a crisis of the soul among the intelligentsia of czarist Russia, theo-humanity as a way of struggling with evil and theosis by synergy of humanity and theo-humanity in the theology of the new generation of Russian theologians, and finally theo-humanity in the neo-Palamitic synthesis of Russian exiles.

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'Na granicy Zachodu i Wschodu'. Monaster Poczajowski w polityce imperialnej Rosji wobec Galicji

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Osadczy W.

Krakowskie Pismo Kresowe

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2012

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vol. 4: Galicja jako pogranicze kultur

91-124

EN

Pochayiv Monastery in Volyn was one of the most famous Marian shrines. The origins of it as a place of worship date back to the thirteenth century. It achieved the greatest splendour and significance in the waning days of the Kingdom of Poland, when it was a Uniate monastery. The Uniate period marked the erection of the majestic church and monastery buildings. Also during that time, many high-profile, well-attended religious ceremonies would take place on a regular basis. After the failure of the November Uprising of 1830-31 and the takeover of the monastery by the Orthodox Church, the sanctuary was turned into a centre of Russification propaganda, aimed largely at the non-Polish population of Galicia. In addition to religious purposes, this activity was to serve the geopolitical intentions of Russia, as it planned to “unite” all the Russian lands under a single banner. The scope of such activity in this area highlights the importance of the instrumentalisation of religion in the empire of the Tsars. On the other hand, the “Pochayiv indulgences” made manifest the degree to which the Galician Uniate population was susceptible to Russian influences.

6

Polityka władz państwowych wobec wyboru i działalności metropolity Makarego, zwierzchnika Polskiego Autokefalicznego Kościoła Prawosławnego

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Dudra S.

Sprawy Narodowościowe

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2015

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issue 46

EN

Government policy towards the election and activity of Metropolitan Macarius (Oksijuk) In post-war Poland, the state authorities aimed at taking control of the religious life of the individual Churches and religious organizations. Surveillance efforts were made to maintain, among others, by appropriate selection of the superior of the Church and diocesan bishops. The election of Macarius (Oksijuk), Archbishop of the Russian Orthodox Church for the position of Metropolitan in July 1951 years should be understood in this context. The hierarch was also to give a guarantee of loyalty, implement his policy in line with the vision of communist authorities and ensure close cooperation with the Patriarchate of Moscow. Unrealized demands of the state authorities (emerging Russification trends, the lack of wider support in missionary activity among the Greek Catholics) contributed to undertake a process of dismissing Macarius from managing the Orthodox Church. Polityka władz państwowych wobec wyboru i działalności metropolity Makarego, zwierzchnika Polskiego Autokefalicznego Kościoła PrawosławnegoPowojenna polityka państwa wobec Polskiego Autokefalicznego Kościoła Prawosławnego zmierzała do ograniczenia jego roli tylko do zadań religijnych, jednocześnie przy objęciu pozostałej działalności całkowitą kontrolą. Nadzór starano się utrzymywać m.in. poprzez odpowiedni dobór zwierzchnika Kościoła. Jednym z elementów polityki był wybór na stanowisko metropolity w 1951 roku Makarego (Oksijuka), arcybiskupa Rosyjskiego Kościoła Prawosławnego. Po odsunięciu w 1948 roku od zarządzania Kościołem metropolity Dionizego władze wyznaniowe dążyły do obsadzenia tronu metropolitalnego przez hierarchę, który miałby realizować politykę kościelną zgodną z linią polityczną władz. Pomimo zrealizowania założonych celów metropolita Makary okazał się hierarchą, który nie spełnił oczekiwań władz (m.in. w zakresie polityki wobec grekokatolików), co wpłynęło na podjęcie decyzji o usunięciu go z zajmowanego stanowiska.

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Релациите меѓу Високата Порта и Охридската архиепископија во 18 век (причини за приближување и одделување)

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Миронска-Христовска [Mironska-Hristovska] В. V.

Slavia Meridionalis

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2011

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vol. 11

EN

Relations between the Sublime Porte and the Archbishopric of Ohrid in the 18th century (reasons for rapprochement and estrangement)Non-canonical abolition of the Ohrid Archbishopric on May 17, 1767 is an act that made deep impact in Macedonian history. The abolition of the Ohrid Archbishopric, conducted at the discretion of the Constantinople Patriarchate – is the key axis around which present denials of Macedonian Church revolve together with the denial of historical cultural tradition of Macedonian nation, Macedonian territories and Macedonian name. As a result of this situation, from today’s perspective, we are given the opportunity to highlight the raising of Macedonian question, which unfortunately hasn’t been resolved primarily due to the politics of our neighbours.Since the abolishment occurred during the Ottoman rule in Macedonia, the subject matter results from it as well as the consideration of relations between the Sublime Porte and the Ohrid Archbishopric. Ever since the 14th century Macedonia was territorially and administratively under the Sublime Porte, where as spiritually it was independent (as of the 10th century). The Porte not interfering with the autocephaly of Ohrid Archbishopric provided a range of benefits to the development of Macedonian medieval written tradition (notably by scriptor centers), the continued development of Slavic church services, the development of other cultural spheres as well as preservation of Macedonian folk language and Macedonian beat.The key turning point in deteriorated relationship between the Archbishopric and the Porte occurred in the late 17th or early 18th century, when the Porte was highly engaged in European political and military events, when its economic power declined, when phanariotes strengthened their positions as Constantinople Patriarchate and in the external and internal politics of the Ottoman empire. Their propaganda against Ohrid church superiors was so successful that triggered frequent replacement of archbishops, their financial power was so great that they became leaders in trade on the Balkans, Russia and Europe, they acquired range of privileges, one of the key being that they were official interpreters – dragomen in negotiations between the Porte and European powers. They used it all to achieve their political goal – abolition of the Ohrid Archbishopric, an act through which they tended to realize their Megali Idea for the process of which they began assimilation that interfered with church services, cultural heritage, language, identity and the territory of Macedonian people. Relacje pomiędzy Wysoką Portą a arcybiskupstwem ochrydzkim w XVIII wieku (powody zacieśniania i rozluźniania wzajemnych stosunków) Niekanoniczna likwidacja arcybiskupstwa ochrydzkiego 17 maja 1767 roku okazała się wydarzeniem brzemiennym w skutki dla historii Macedonii. Decyzja patriarchatu w Carogrodzie o jego likwidacji stała się punktem odniesienia, wokół którego koncentrują się problemy współczesności – negowanie istnienia Macedońskiego Kościoła Prawosławnego, kulturowo-historycznej tradycji macedońskiej, narodu macedońskiego, terytorium państwa oraz jego nazwy własnej. Ciągłość tej sytuacji z dzisiejszej perspektywy daje możliwość podkreślenia problemu macedońskiego, który nie został rozwiązany w wyniku polityki, jaką prowadziły sąsiednie państwa.Likwidacja arcybiskupstwa nastąpiła w okresie panowania osmańskiego, co pozwala na ukazanie relacji kształtujących się pomiędzy Wysoką Portą a arcybiskupstwem ochrydzkim. Ziemie macedońskie od XIV wieku znajdowały się pod terytorialną i administracyjną jurysdykcją państwa osmańskiego, utrzymywały jednak od X wieku niezależność religijną.Autokefalię arcybiskupstwa ochrydzkiego wobec Wysokiej Porty umożliwiała średniowieczna tradycja piśmiennicza (skupiona głównie wokół ośrodków skryptorskich), kontynuacja liturgii w języku słowiańskim oraz zachowanie języka, którym posługiwali się słowiańscy mieszkańcy ziem macedońskich.Pogorszenie relacji pomiędzy arcybiskupstwem a Portą nastąpiło pod koniec XVII wieku i na początku wieku XVIII, kiedy imperium osmańskie było maksymalnie zaangażowane w politykę i wojny prowadzone w Europie, kiedy słabło ekonomicznie. Tymczasem fanarioci wzmacniali swe pozycje w patriarchacie w Carogrodzie, zyskiwali też na znaczeniu w wewnętrznej i zewnętrznej polityce państwa. Działania, jakie podejmowali wobec biskupów ochrydzkich, okazały się na tyle skuteczne, że zaczęli wypierać hierarchów macedońskich z ich stanowisk. Fanarioci stawali się coraz większą siłą finansową – zyskali uprzywilejowany status w handlu na Bałkanach, w Rosji i w Europie, otrzymali również liczne przywileje, jakie zapewniała im funkcja oficjalnych tłumaczy (dragomanów) w rozmowach pomiędzy Portą a państwami europejskimi. Wszystko to wykorzystywali do realizacji swoich celów politycznych – likwidacja arcybiskupstwa w Ochrydzie miała być krokiem do urzeczywistnienia Megali Idei, prowadzącym do asymilacji ludności ziem macedońskich poprzez wprowadzenie liturgii w języku greckim, asymilację dziedzictwa kultury, języka i tożsamości.

8

Поездка епископа Досифея (Васича) на Подкарпатскую Русь в июне 1924 г.

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ДАНИЛЕЦ Ю.

Acta historica Neosoliensia Vedecký časopis pre historické vedy

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2021

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vol. 24

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issue 2

79-98

EN

Bishop Dositheus (Vasić) activities in Subcarpathian Rus' in June 1924 aimed to establish the Serbian Orthodox Church's position and gain recognition from the Czechoslovak government. Prague was quite critical of the arrival of the Serbian delegate, and his movement was under constant control. Antennas recorded all statements of the bishop to the faithful. Gendarmes and the police tracked the routes of the bishop's trips. During the visit, Bishop Dositheus held several meetings with Subcarpathian Rus' leadership, including the governor and vice-governor. Officials at least formally supported the bishop's position, but in fact, had to follow government instructions. While in the autonomous region, the bishop visited some Orthodox villages, conducted services, and meetings with the clergy and the faithful. He called on the peasants to be loyal to the government, resort to violence against opponents, and act exclusively within the law. The results of the visit in June 1924 were contradictory. The bishop has achieved both positive and negative consequences.

9

Prawosławne koncepcje rozwiązania współczesnych problemów nacjonalistycznych

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Ławreszuk M.

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

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.

10

Działalność pomocowa organizowana w ramach PAKP

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Kochan I.

Rocznik Teologiczny

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2011

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issue 53

243-269

EN

Helping a man in need has been an inherent part of Church’s mission since its beginning. The clues concerning bringing help can be found in the Bible. The cradle of the organized forms of help was the Christian East which, as it is in the case of the Basilian history, have been an organization model until now. The Orthodox Church in Poland, after gaining autocephaly, was in a difficult situation, in which organized activity for people in need was difficult to accomplish. Nevertheless, in 1925, Warsaw Metropolitan Society of Charity began its activity, which throughout the interwar period took different initiatives being an answer to existing important social issues. About the full bloom of the aid activity as part of PAKP we can only talk referring to the present times. The beginning of the intensification of the Church’s aid activity dates back to the 1990’s. Limits concerning creating parishes, building new sacred buildings, teaching religion, publishing activity or free contacts with sister Orthodox Churches in other countries were abolished at that time. Following it, they started to build new dioceses which, in a considerable way, facilitated pastoral work and intensified institutional development of Orthodox structures. The development of PAKP within the aid activity resulted in the development of charity centers whose main rule is a broadly defined activity helping different people regardless of their social status, origin or education. As part of these means, there function institutions of round-the-clock care and institutions of protective-educational daily support for children and youth from dysfunctional families. Moreover, the aid activity should include special pastoral work and the activity of community centers as part of which people take action where help is perceived as help in development. In XXI millennium reality, the Church faces the task of shaping a believer whose deepened religious reflection will be displayed, first of all, in a practical dimension, in a merciful attitude towards other people.

11

Św. Włodzimierz i jego rola w chrystianizacji ziem ruskich

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Mironowicz A.

Latopisy Akademii Supraskiej

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2015

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vol. Cerkiew w drodze

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issue 6

45-52

EN

The article presents the figure of St. Vladimir the Great, grand prince of Kievan Rus’, and his role in the process of christianization of Kievan Rus’. Author recalls the circumstances in which the ruler was baptized, such as Vladimir’s participation in the liberation of Crimea and Korsun from the influence of rebels grouped under the leadership of Bardas Phocas or marriage to Anna Porphyrogenita. A significant part of the article is dedicated to the description of the Orthodox Church’s structure in the lands of Kievan Rus’ with important centers in Kiev, Navahrudak, Belgorod, Yuryev, Chernihov, Pereyaslav, Polotsk, Volodymyr-Volynskyi, Rostov and Turow. The close relationship between the newly established Church and the state has been emphasized. Christianity united the society in Kievan Rus’ and gave it an opportunity of cultural and intellectual development.

12

Leksyka religijna w nazewnictwie miejscowym woj. kijowskiego i czernihowskiego w XVII i XVIII wieku

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Pluskota T.

Acta Polono-Ruthenica

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2008

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vol. Tom 1 Nr XIII

457-468

EN

The subject of religious toponymy of the investigated period was shown on the example of appellatives, Orthodox church names and most frequent Christian names. Terminology connected with Catholic Church and Orthodox Church has been analyzed to show Polish influence in the native lexicon.

13

Orthodox Church in the Polish-Lithuanian Commonwealth in the 16th–18th Century

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Mironowicz A.

Białostockie Teki Historyczne

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2016

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vol. Białostockie Teki Historyczne, 2016, tom 14

EN

The society of the Commonwealth was always characterized – to a greater or lesser degree – by a diversified religious and national structure. The problem with a society with different religious characteristics had appeared on a large scale already in the 14th century, when ethnically non-Polish people could be found within the borders of the Commonwealth. In the 14th century the Kingdom of Poland lost extensive ethnically Polish areas in the West. The religious and ethnic structure of the state changed due to the incorporation of Red Ruthenia by Casimir III the Great (Kazimierz Wielki). Casimir III the Great – the last representative of the Piast dynasty – understood the importance of the problem connected with the presence of Orthodox Church members within state borders. The king preserved the rights and rites of the Orthodox Church. Political relations between the grand Duchy of Lithuania and Catholic Poland had religious repercussions. It curbed the development of the Orthodox religion and paved the way for the Latin Church – with all the political and cultural consequences. The Orthodox religion changed from the dominating position to a tolerated one. Yet the Jagiellonians understood that Orthodox people inhabited their own – in an ethnic sense – territories. The Jagiellonians, as opposed to the Angevin (Andegawenowie) or the House of Valois (Walezjusze), built their power on the multireligious structure of the Grand Duchy of Lithuania. They did not intend to follow the western model of a single religion Roman Catholic state, with one dominating Latin culture. Their stand resulted from the ethnic structure of the Grand Duchy of Lithuania. During the Jagiellonian dynasty, the Orthodox religion became a national and folk denomination, through the omnipresence of various forms of cult and rites. The power of the Commonwealth was based on its recognition by the Orthodox Ruthenian population of the Crown and the Grand Duchy of Lithuania as their own state. Good multireligious and multicultural cohabitation was shaken by the 1596 Union of Brest (Unia Brzeska). The Union of Brest undermined the main element of Ruthenian culture, based on its spiritual unity with Byzantium. A medial element, situated between the two traditions, was added to the existing Catholic-Orthodox model. The Union’s initiators were mistaken in their beliefs that its attractiveness would move Ruthenians from the Orthodox Church. Despite this tendency, the fall of Orthodox culture did not take place; on the contrary, it developed in new forms, which were more adequate to 17th century’s reality. Consequently, the Union of Brest did not turn against the Orthodox Church assuch, but the Orthodox Church in the Commonwealth. The Union of Brest was in some aspects beneficial for the Roman Catholic Church, yet it did not solve any of the internal problems of the state. In Poland the distance between Polish elites and Ruthenian culture increased. A Protestant, brought up in western culture, was closer to a Catholic than a Ruthenian following Byzantine traditions, though increasingly more and more immersed in Polish culture.

PL

Społeczeństwo Rzeczypospolitej w mniejszym lub większym stopniu zawsze posiadało zróżnicowaną strukturę wyznaniową i narodową. Problem związany ze społecznością o odmiennej specyfice wyznaniowej pojawił się w Polsce na szeroką skalę już w XIV w., kiedy w jej granicach znalazły się obszary zamieszkane przez ludność etnicznie niepolską. W XIV w. Królestwo Polskie utraciło znaczne obszary etnicznych ziem polskich na zachodzie. W rezultacie włączenia przez Kazimierza Wielkiego Rusi Halickiej zmieniła się struktura wyznaniowa i etniczna kraju. Wagę problemu obecności w granicach państwa polskiego wyznawców Kościoła prawosławnego rozumiał ostatni przedstawiciel dynastii piastowskiej – Kazimierz Wielki. Kazimierz Wielki zachował prawa i obrządek Kościoła prawosławnego. Związek polityczny Wielkiego Księstwa Litewskiego z katolicką Polską miał ważne konsekwencje w relacjach wyznaniowych. Zahamował rozwój prawosławia i utorował drogę Kościołowi łacińskiemu ze wszystkimi skutkami polityczno-kulturowymi. Prawosławie z wyznania dominującego stało się wyznaniem tolerowanym. Mimo to, Jagiellonowie rozumieli, że ludność prawosławna była na swym etnicznym terytorium. W odróżnieniu od Andegawenów czy Walezjuszy, swoją potęgę budowali na wielowyznaniowej strukturze Wielkiego Księstwa Litewskiego. Obcy był im model zachodni jednowyznaniowego katolickiego państwa, z jedną dominującą kulturą łacińską. Do takiej postawy zmuszała ich struktura etniczna Księstwa Litewskiego. W epoce jagiellońskiej prawosławie stało się wiarą narodową i ludową, poprzez wszechobecność różnorodnych form kultu i obrzędów. Potęga Rzeczypospolitej opierała się na uznaniu przez ludność ruską wyznania prawosławnego Korony i Wielkiego Księstwa Litewskiego za własne państwo. Fenomen dobrego wielowyznaniowego i wielokulturowego współżycia został zachwiany zawarciem unii brzeskiej (1596). Unia brzeska podważyła główny element podstawy kultury ruskiej, opierający się na duchowej jedności z Bizancjum. Do istniejącego układu katolicko-prawosławnego doszedł jeszcze jeden element pośredni, zawieszony między dwoma tradycjami. Inicjatorzy unii błędnie liczyli, że jej atrakcyjność spowoduje odejście Rusinów od prawosławia. Pomimo tej tendencji nie nastąpił upadek kultury prawosławnej, a nawet jej rozwój w nowych formach, bardziej dostosowanych do XVII-wiecznej rzeczywistości. W rezultacie unia brzeska obróciła się nie przeciwko prawosławiu jako takiemu, ale przeciwko prawosławiu w Rzeczypospolitej. W efekcie przyniosła ona niewielkie korzyści Kościołowi rzymskokatolickiemu, ale nie rozwiązała żadnego problemu wewnętrznego kraju. W Polsce dystans elit katolickich wobec kultury ruskiej i prawosławia został pogłębiony. Katolikowi nadal bliższy był protestant, wychowany w kulturze zachodniej, aniżeli Rusin, hołdujący tradycjom bizantyjskim, ale coraz bardziej powiązany z kulturą polską.

14

Spór o genezę bractw cerkiewnych w literaturze historycznej

70%

Mironowicz M.

Białostockie Teki Historyczne

|

2017

|

vol. Białostockie Teki Historyczne, 2017, tom 15

EN

The article has discussed the issue of origin of Orthodox Brotherhoods. Historians’ opinions on the origin and background of Orthodox Brotherhoods differ considerably. Some historians claimed they derived from House Brotherhoods operating in Ruthenia, others believed they were established in effect of Magdeburg Law while some connected their beginnings with craft guilds. Moreover, it was also assumed that Orthodox Brotherhoods emerged due to the attempted defence to preserve Orthodox Church in difficult religious and political conditions, or the attempted reforms of Orthodox Church in effect of the decline of Orthodox hierarchy at the end of the 16th century. The article invokes different opinions of Polish and Russian historians as well as the author’s own opinion thereon.

15

Kościół prawosławny na Dolnym Śląsku (od zakończenia II wojny światowej do rozpoczęcia akcji „Wisła”)

70%

Koredczuk J.

Wrocławsko-Lwowskie Zeszyty Prawnicze

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2014

|

vol. 5

73 - 88

EN

The author of the paper presents a process of the organisation of the Eastern Orthodox Church in Lower Silesia in its initial — pioneer — period, starting just after the end of the Second World War. There is an indication of the unregulated legal status of the Polish Autocephalous Orthodox Church in the region and the related practical drawbacks. It was the Orthodox Metropolitan, Dionizy Waledynski, the actions of the Temporary Apostolic Administration of the Recovered Territories, and later of the Diocese of the Recovered Territories that played the key role in the process. The paper depicts the very first post-war peregrinations of Orthodox Christian priests to Lower Silesia (Rev. E. Lachocki and Rev. W. Rafalski) and details the history of the Orthodox Christian parish in Wrocław at Dąbrowskiego Street and its founder, Rev. A. Znosko. The setting for the paper is the general characteristics of the Orthodox Christians in Lower Silesia and the policy adopted by state authorities towards them and their church in the discussed period.

16

Mniejszość ukraińska w Polsce – kwestie wyznaniowe i religijne

70%

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.

17

Die Auferweckung des Lazarus in den gottesdienstlichen Hymnen der Orthodoxen Kirche

70%

Hofius O.

Review of Ecumenical Studies Sibiu

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2014

|

vol. 6

|

issue 3

428-448

EN

This essay investigates the liturgical hymns of the Orthodox Church referring to the Johannine story of the Raising of Lazarus (Jn. 11:1-44). These hymns are especially sung at the Services of the Saturday before Palm Sunday known as the Saturday of the holy and righteous Lazarus. The relevant hymns are deep theological interpretations of the Johannine story and therefore an important contribution to the history of exegesis of the Gospel according to St John.

18

The celebrant of the Holy Sacrament of the Eucharist. Rules and canonical norms of the Orthodox Church

70%

Mititelu C.

Annales Canonici

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2014

|

issue 10

137-150

EN

This review presents the canonical legislation text of the Orthodox Church, from the first millennium – corroborated with the text of the typiconal guidelines made and published over the centuries in this part of this ecumenical Christian world – concerning the celebration of the Divine Sacrament of the Eucharist and, ipso facto, its celebrant. Thus an opportunity is created to offer to the reader (canonist or theologian) some eloquent testimonies of the liturgical-canonical Tradition of this Church, which is part of the common liturgical-canonical heritage of the ecumenical Church of the first millennium.

19

Sociocultural Byzantine Influence on Thought Formation in Medieval Russia

70%

Revko-Linardato P.

Peitho. Examina Antiqua

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2014

|

vol. 5

|

issue 1

321-336

EN

The Byzantine influence was at the very origins of the formation of various philosophic ideas in the medieval Russia. A major factor responsible for this influence was the Orthodox Church. Thus, it was owing to Byzantium that the foundations of Russian philosophy were laid and all its subsequent developments cannot be properly understood without considering the Byzantine influence.

20

Cerkiew w życiu społeczno-politycznym Ukrainy w latach 1991–2010

70%

Jędraszczyk K.

Studia Europaea Gnesnensia

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2011

|

issue 3

55-77

PL

There is no single dominant religion with which most of the populace would iden-tify. The churches are largely regional in nature. The Ukrainian Orthodox Church - Kyiv Patriarchate, and the Ukrainian Orthodox Church - Moscow Patriarchate, have become, for the politicians as well as for the people, the symbols of two “Ukrainian projects”. Their simultaneous functioning for almost twenty years, have become inter-twined in the process of formation of a political nation, which subsumes all identities of the post-Soviet territory of Ukraine. The fact that certain politicians equate the issue of belonging to a particular denomination with the problem of loyalty to one’s own state, obstructs the dialogue among orthodox churches and does not benefit social consolidation

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