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Archipelag innowierstwa – wyznaniowe miasta-wyspy i ich patroni w XVI i XVII wieku na pograniczu polsko-brandenbursko-śląskim

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Bieniasz Ł.
Orbis Linguarum
|
2018
|
issue 52
37-57
EN
Infidels archipelago – religious islands-cities and theirs patrons in 16th and 17th century in borderland between Poland, Brandenburg and Silesia The goal of this article is to show an phenomenon of weastern and south-west borderland in Poland in 16th and 17th century. In the time of golden tolerance in Poland, mainly in the 17th centure, many religious misfits, infidels have found shelter in this country. They could practise their belive, but mainly only in the area, that belong to the patron. How important was the behaviour of polish szlachta shows us for example the socinianism movment. Three small cities, Międyrzecz, Śmigiel and Kluczbork, were important placeses for socinians, but always in the shadow of Raków, the center of arianism, or Lublin. What were theirs functions and meaning? Which socinians have lived or were active as teachers or pastors there? What were the reaction of katholic or evangelical church? This article tries to answere these and some other questions about the history of socinians in this borderland.
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Chimera w sporach o Trójcę Świętą w latach 60. XVI wieku (na przykładzie sylwy IV Andrzeja Trzecieskiego)

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Wojtkowska-Maksymik M.
Prace Filologiczne. Literaturoznawstwo
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2017
|
issue 7(10)
347-362
EN
The article discusses the way in which the symbolism of chimera, a mythic monster from Lycia (with lion’s mouth, goat’s torso and serpent’s tail) slayed by Bellerophon, was used in Silva Rerum IV (In sophistats Serveticos et novorum arianorum faecem censurae catholicae, around 1565) by Andrzej Trzecieski junior. This work is also a testimony to the stormy disputes with Arianism followers which engaged Stanisław Orzechowski through, inter alia, a treatise known to Trzecieski, namely Chimaera sive de Stancari Fvnesta Regno Poloniae Secta (1562). The author of Sylvarum libri II undoubtedly based his work on Orzechowski’s piece, but referred to chimera in a different way. Chimera in Trzecieski’s view was used not as a direct attack against particular persons, to defend the papacy, the ecclesiastical power and king’s majesty, but above all to exemplify the heretics’ beliefs upon the Holy Trinity or the everlasting divinity of Christ, and to show the reasons for the heretics’ mistakes.
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