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1
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Ruś – Ukraina, Białoruś w Pierwszej Rzeczypospolitej

100%
Drozdowski M. R.
Poznańskie Studia Slawistyczne
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2019
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issue 16
341-355
EN
The reviewed book is the eleventh in the series devoted to the “Culture of the First Polish Republic in dialogue with Europe. Hermeneutics of values”. This series is the aftermath of an interesting research project, whose aim is both to comprehensively present the cultural relations of the Polish-Lithuanian Commonwealth with Europe, as well as to recognize the ways and forms of mutual communication of literary, aesthetic, political and religious values. In addition, it aims to present in a broad comparative context the structure of Early Modern culture of the Polish-Lithuanian Commonwealth. Apart from the introduction, the book contains the dissertations of 11 authors originating from various scientific centers in Poland and abroad (Toruń, Białystok, Vilnius, Venice, Padua, Cracow, Poznań, Rzeszów) and representing different research specialties: philology, history, and history of art. The general and primary goal of the text it is to analyze various aspects of the Ruthenian culture of the Polish-Lithuanian Commonwealth, both in its dynamic connection with the Polish-Latin culture and the processes occurring in Eastern European Orthodoxy after the fall of the Byzantine Empire and in connection with the strengthening of the Moscow state. The key issues developed in the volume relate essentially to: values of the Ruthenian culture, some of which coincide or are identical to those recognized by Western-Polish citizens of the Commonwealth, while depend on the centuries old tradition of Eastern-Christian culture.The articles focuses on the values displayed in the Orthodox and Uniate spheres and around the polemics between them, punching with axiological arguments. The most frequently and basic problems that were raised are: determinants of identity, faith (religion), language (languages), social status, origin; the policy of rulers, the problem of ecclesiastical jurisdiction; tradition and change in culture – biblical studies, patristics, liturgy, theology; printing, translations, education; apologetics and polemics, preaching, iconography; a renewal program for the clergy that was to become the vanguard of the renewal of the entire Eastern Church; Bazylian Uniate ( Greek- Catholic) clergy: the idea of cultural integration, education, translation and publishing.
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Z dziejów parafii unickiej p.w. Wniebowzięcia Pańskiego w Szarowoli w świetle XVIII-wiecznych wizytacji kościelnych

93%
Frykowski J. A.
Archiwa, Biblioteki i Muzea Kościelne
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2018
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vol. 109
169-189
EN
The village of Szarowola is located in the district of Tomaszów Lubelski, in the northern part of the poviat of Tomaszów, in the province of Lublin. It was founded in 1579 in the land of the village of Rogóźno, in the place called Porebrody, by the Orthodox priest Kunat. In the Old Polish period, it was part of the district and proviat of  Bełz. After the fist partition of Poland it was in the Habsburg Monarchy, in the Napoleonic period in the Duchy of Warsaw, and after the Congress of Vienna in the Polish Kingdom, which was dependant on Russia. Originally, in that village there was an orthodox parish, and after the proclamation of the Union of Brest, a Uniate one. As an independent church unit, it survived until the end of the eighteenth century, when it was relegated by the Austrian authorities to the affiliate Uniate church and included in the parish of Łosiniec, where it functioned until the liquidation of the union. During the first period of its existence the parish of Szarowola organizationally was part of the deanery of Tyszowce, and at the end of the seventeenth century part of a newly created protopope’s district of Tomaszów. Analyzing the post-visitation protocols of the Bishops of Chełm, the author presented the appearance of the parish church and its furnishings, as well as the changes taking place during the period under study. It was established that the parish priest (paroch) supported himself by cultivation of arable land and meadows, which enabled him to run a farm, and he also received money from the faithful. The clergyman had a small presbytery with outbuildings at his disposal. In addition, the article attempted to show benefices of the Orthodox Church and the changes in the period under study. Finally, the author drew attention to the number of the faithful and priests working in the parish.
PL
Obecnie, wieś Szarowola położona jest w gminie Tomaszów Lubelski, w północnej części powiatu tomaszowskiego, w województwie lubelskim. Lokowana została w 1579 r. na gruntach wsi Rogóźna, w miejscu zwanym Porebrody, przez popa Kunata. W okresie staropolskim administracyjnie związana była z powiatem i województwem bełskim. Po I rozbiorze Polski znalazła się w monarchii Habsburgów, w okresie napoleońskim w Księstwie Warszawskim, a po Kongresie Wiedeńskim w zależnym od Rosji Królestwie Polskim. Pierwotnie funkcjonowała tam parafia prawosławna, a po zawarciu unii brzeskiej, unicka. Jako samodzielna jednostka kościelna przetrwała do końca XVIII wieku, kiedy została przez władze austriackie zdegradowana do miana cerkwi filialnej i włączona do parafii w Łosińcu, w której funkcjonowała do likwidacji unii. Przez pierwszy okres funkcjonowania parafia w Szarowoli organizacyjnie przynależna była do dekanatu tyszowieckiego, a pod koniec XVII w. do nowoutworzonej protopopi tomaszowskiej. Analizując protokoły powizytacyjne biskupów chełmskich, przedstawiono wygląd świątyni parafialnej i jej wyposażenie, a także zmiany jakie zachodziły w tym zakresie w badanym okresie. Ustalono, ze parochowi do utrzymania służyły grunty orne i łąki, dzięki którym prowadził gospodarstwo, a ponadto różnorodne opłaty od wiernych. Duchowny miał do swojej dyspozycji niewielką plebanię wraz z zabudowaniami gospodarczymi. W miarę możliwości określono beneficjum cerkiewne i pokazano zachodzące w nim zmiany w badanym okresie. Na koniec zwrócono uwagę na liczbę wiernych oraz odtworzono liczbę duszpasterzy pracujących w tej parafii.
3
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Polish old printings dedicated to the Unite bishop and metropolitan Atanazy Szeptycki (1715-1746) in the light of Uniate moral theology

81%
Tatianina I.
Z Badań nad Książką i Księgozbiorami Historycznymi
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2017
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vol. Polonika w zbiorach obcych, tom specjalny
223-228
PL
Panegiryki dedykowane biskupom unickim są ciekawymi przykładami dzieł polsko-ukraińskiego pogranicza kulturowego w XVIII w. Z jednej strony biskupi są prezentowani w nich jako należący do polskiego sarmackiego świata, z drugiej – jako pasterze unickiej cerkwi. Autorzy tych panegiryków byli dobrze wykształceni. Teksty pochwalne na cześć biskupa lwowskiego oraz metropolity unickiego Atanazego Szeptyckiego (1715-1746) stworzyli np. znani autorzy kazań, teolodzy, w tym Józef Narolski. Panegiryki poświęcone A. Szeptyckiemu napisano zgodnie z regułami retoryki, przy użyciu toposów: nieśmiertelnej sławy, pasterza, rodziny, cnót, skromności autora. Typowy sposób opowiadania o znanej osobie (historia rodziny, narodzenie, nauczanie, śmierć) w połączeniu z teologią moralną Cerkwi unickiej pozwalał zarysować oryginalny obraz unickiego biskupa z XVIII w.
EN
Panegyrics dedicated to the 18th century Uniate bishops and metropolitans represent specific Polish-Ukrainian cultural borderland of that time. From the one hand, bishops represent famous Polish (Sarmatian) families, from the other: as shepherds of the Uniate church. Authors of these literary works were well-educated people. Panegyrics in honour of Atanazy Szeptycki (1715-1746), the Lviv Uniate bishop, were written by well-known theologians and a sermon author Józef Narolski. These panegyrics were written according to common rhetorical rules (common themes or toposes, like an immortal fame, a good shepherd, a nobile family, virtues, humility). Typical way of narration about a famous person (history of a family, birth, teaching, death) under an influence of Uniate moral theology led to creation of an unique picture of the Uniate bishop of the 18th century.
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