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Naturalne metody stymulacji doświadczenia ekstazy w praktykach prawosławnych hezychastów

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Przybył-Sadowska E.
Studia Religiologica
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2011
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vol. 44
121-133
EN
This article is an attempt to analyse the Orthodox monastic tradition of contemplative (hesychastic) prayer, the goal of which was to achieve an ecstatic unification with God and the divinisation (theosis) of human nature. Until the 11th century the practice of this kind of prayer was passed on orally, preserving the spiritual father-disciple relation. However, some of its elements can be found in the writings of some of the Fathers of the Church – e.g. Athanasius of Alexandria, the Cappadocian Fathers – Basil the Great, Gregory of Nyssa, Gregory of Nazianzus – as well as in the works of Evagrius of Pontus and John Climacus. The continuation of this tradition includes the works of the leading Byzantine theologist of the 11th century St Symeon the New Theologian (949-1022). However, it was not until the 14th century, as a result of the dispute caused by the statements of the Byzantine monk Barlaam of Calabria, that there was a systematic approach to hesychasm in Byzantine writings. In response, St Gregory Palamas (1296-1359), based on the book of the fathers of the Church, systematically described the doctrine of hesychasm in three treatises (triads) entitled In Defence of the Holy Hesychasts, and written in the years 1338-1341. This doctrine, sometimes known as palamism after St Gregory Palamas, was recognised as an authentic expression of Orthodox faith at the council in Constantinople in 1351. The article analyses the most important elements of the hesychastic method and descriptions of the visions experienced during the practice of it.
2
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Biblioteka Wiedzy Religijnej w Warszawie (1919-1939)

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Przybył-Sadowska E.
Z Badań nad Książką i Księgozbiorami Historycznymi
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2016
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issue 10
211-228
EN
The Library of Religious Knowledge, founded by Irena Tyszkiewicz in 1919 in her home at 6 Litewska Street in Warsaw was an entirely private institution funded by its founder, but at the same time a public one in social terms, as the books gathered there were lent for free to anybody presenting any kind of guarantee. Although, as its name suggests, the main objective in founding the library was to spread religious knowledge in the Catholic spirit, it also had a special division for children and young people, as well as a popular books section containing fiction and poetry. The core of the collection, however, was both Polish and foreign-language literature, as refl ected by numerical data: in 1939 the Library of Religious Knowledge’s collection numbered 17,000 volumes, the children’s section had 3000 books, and the popular literature section only a few hundred items. It is hard to determine the number of readers using the library. According to I. Tyszkiewicz, some 4000 library cards were issued, but in some cases one card was used by a whole family or even institutions such as religious orders. Although the library was destroyed (burnt in 1944 with the rest of the city after the end of the Warsaw Uprising), the surviving archival documents provide partial information about its collection and work.
PL
Biblioteka Wiedzy Religijnej, założona przez Irenę Tyszkiewicz w 1919 r. w jej domu przy ul. Litewskiej 6 w Warszawie, była instytucją całkowicie prywatną, bo finansowaną przez założycielkę, a jednocześnie – publiczną w swoim społecznym wymiarze, gdyż pozycje gromadzone w książnicy były wypożyczane bezpłatnie każdemu, kto przedstawił jakiekolwiek poręczenie. Choć głównym celem założenia Biblioteki, jak wskazuje jej pełna nazwa, było szerzenie wiedzy religijnej w duchu katolickim, pomyślano także o specjalnym dziale dla dzieci i młodzieży oraz o dziale książki popularnej, gdzie gromadzono literaturę piękną i poezję. Jednak główny trzon zbiorów stanowiła literatura religijna zarówno polska, jak i obcojęzyczna, co dobrze odzwierciedlają dane liczbowe: zbiory Biblioteki Wiedzy Religijnej w 1939 r. liczyły ponad 17 000 woluminów, działu dziecięcego – ponad 3000 książek, a działu literatury popularnej – zaledwie kilkaset tomów. Liczba czytelników korzystających z biblioteki jest trudna do ustalenia. Według I. Tyszkiewiczowej założonych było 4000 kart czytelniczych, lecz pod wieloma z nich kryły się całe rodziny, a nawet instytucje, np. zgromadzenia zakonne. Choć Biblioteka uległa całkowitemu zniszczeniu (została spalona wraz z miastem po upadku powstania warszawskiego w 1944 r.), zachowane dokumenty archiwalne pozwalają na częściowe zapoznanie się z informacjami o jej zbiorach i funkcjonowaniu.
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Początki Zgromadzenia Sióstr Franciszkanek Służebnic Krzyża w Laskach w świetle materiałów archiwalnych

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Przybył-Sadowska E.
Studia Religiologica
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2014
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vol. 47
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issue 3
PL
The Order of the Franciscan Sisters, Servants of the Cross was founded by Mother Elizabeth Roza Czacka in 1918. The official date of its origin is recognised as 1 December 1918, although we know that the congregation existed on an informal basis previous to this. The order’s main objective was to bring aid to blind people. It was to work closely with the Society for the Care of the Blind, which had been formed, also thanks to Roza Czacka, in 1911. The Order of the Franciscan Sisters, Servants of the Cross was the first female monastic order to be founded in the Polish lands after Poland regained independence. After a long period in which the partitioning power imposed drastic restrictions on monastic life and secret congregations had formed, there were few models for an order of nuns to follow. The source documents preserved in three archives in Laski – the Archive of the Franciscan Sisters, Servants of the Cross, the Archive of the Society for the Care of the Blind, and the Archive of Father Wladyslaw Korniłowicz – show the interesting way in which the founder developed the new order.
4
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Siostra Maria Józef Franciszka – Irena z Jezierskich Tyszkiewiczowa (22 maja 1887 – 23 kwietnia 1964)

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Przybył-Sadowska E.
Polish Biographical Studies
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2019
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issue 7
39-65
PL
Artykuł poświęcony hrabinie Irenie Tyszkiewicz (1887-1964) - założycielce i twórczyni Biblioteki Wiedzy Religijnej w Warszawie - prywatnej biblioteki funkcjonującej w oficynie pałacu należącego do jej rodziny przy ul. Litewskiej 6 w Warszawie. Zebrała w niej około 20 tys. książek, w tym 3 tys. dla dzieci. Biblioteka służyła także jako miejsce spotkań dyskusyjnych, w których uczestniczyli najważniejsi intelektualiści katoliccy okresu międzywojennego. Została otwarta w latach 1919-1939, a następnie działała w konspiracji do 1944 r., kiedy to została całkowicie zniszczona przez Niemców. Po II wojnie światowej biblioteka została odnowiona w 1956 r. także przez Irenę Tyszkiewicz (wówczas już siostrę Marię Józef Franciszkę ze Zgromadzenia Sióstr Franciszkanek Służebnic Krzyża) i rozpoczęła działalność jako Prymasowska Biblioteka Wiedzy Religijnej. Biblioteka ta, działająca do dzisiaj w klasztorze należącym do Zgromadzenia Sióstr Franciszkanek Służebnic Krzyża przy ul. Piwnej 9/11 w Warszawie, stała się wzorem dla innych bibliotek religijnych tworzonych w wielu miastach w Polsce. W latach 1919–1939 Irena Tyszkiewicz zaangażowała się również w działalność Towarzystwa Opieki nad Ociemniałymi założonego przez m. Elżbietę Czacką oraz innych powiązanych z Towarzystwem instytucji. Była m.in. współzałożycielką księgarni i Wydawnictwa „Verbum”. W artykule tym wykorzystano jej życiowe materiały archiwalne zgromadzone w Archiwum Sióstr Franciszkanek Służebnic Krzyża (AFSK), Ojca Władysława Korniłowicza (AWK) i Matki Elżbiety Czackiej (AMCz).
EN
Article devoted to the countess Irena Tyszkiewicz (1887–1964) – founder and creator of the Library of Religious Knowledge in Warsaw – private library functioned in the outbuilding of the palace belonging to her family at 6 Litewska Street in Warsaw. She collected about 20 thousand books, including 3 thousand books for children. The library were used also as a place for discussion meetings by the most important Catholic intellectuals of the interwar period in Poland. Library was opened between 1919 and 1939 and later operated underground until 1944, when was destroyed by the Germans. After the Second War library was renovated in 1956 also by Irena Tyszkiewicz (then she was already sister Maria Józef Franciszka in the Congregation of the Franciscan Sisters Servants of the Cross) and began operating as the Primate’s Library of Religious Knowledge. This library, still operating in the Monastery belonging to the Congregation of the Franciscan Sisters Servants of the Cross at 9/11 Piwna Street in Warsaw, has become a model for other religious libraries created in many cities in Poland. In the years 1919–1939, Irena Tyszkiewicz was also involved in the activities of the Society for the Care of the Blind founded by Mother Elżbieta Czacka and other related institutions. Among others, she was a co-founder of a bookshop and the „Verbum” Publishing House. In this article to trace her life archival materials collected in the archives of the Franciscan Sisters Servants of the Cross (AFSK), Father Władysław Korniłowicz (AWK) and Mother Elżbieta Czacka (AMCz) were used.
5
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Religia online, czyli o procesie wirtualizacji religii

63%
Przybył-Sadowska E., Olszewska K.
Studia Religiologica
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2007
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vol. 40
PL
RELIGION ONLINE COMMENTS ON THE PROCESS OF VIRTUALIZATION OF RELIGIONThe article constitutes an attempt to describe the functioning of religion in the Internet, and particularly of the religious practices which are conducted online. The authoresses of the article trace the transformations which have taken place in the use of the Internet as an instrument employed to conduct types of practices, beginning with the simplest communicators, through the use of videoconferences, up to the use of three-dimensional techniques. Special attention was devoted to virtual temples, that is those Internet sites where one can make a virtual sacrifice to a deity. In the article, the authoresses also draw attention to the ways of conducting these types of rituals and they present the views thanks to which the participants of these events may have an impression that they are actually taking part in religious practices, rather than just participating in a game. The article closes with an analysis of the ways of functioning of religion in the virtual worlds, with particular attention being drawn to the Second Life, which has become immensely popular in recent times. Apart from traditional religions which open up their sites of worship in Second Life, there also arise new cults in this world which are characteristic exclusively of ritualistic reality. The fundamental problem which has to be faced here by scholars is an attempt to answer the question, to what extent these are really new religious movements and to what extent they constitute an element of internet games and instruments which these games make use of.
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