Search results

1

Avgustin Golitsyn on catholicization of Russia

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Drozdek A.

Resovia Sacra : Studia Teologiczno-Filozoficzne Diecezji Rzeszowskiej

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2014

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issue 21

157-166

PL

Książę Augustyn Golicyn spędził większość swego życia we Francji, gdzie zajmował się intensywnie publikacją źródeł historycznych dotyczących głównie historii Rosji. Publikował również prace na temat katolicyzmu i jego roli w historii Rosji oraz możliwości, jakie katolicyzm otwierał dla jej przyszłości – czym kontynuował dyskusję otwartą przez Iwana Gagarina. W tej dyskusji Golicyn skoncentrował się na trzech problemach dzielących katolicyzm i prawosławie, a mianowicie: pochodzeniu Ducha Świętego, istnieniu czyśćca oraz prymatu papieskiego. Golicyn podkreślał, że wolność Kościoła w Rosji, będącego wówczas w pełni zależnym od władzy cesarskiej, możliwa jest jedynie po połączeniu się z Kościołem katolickim.

2

KATOLICKO-PRAWOSŁAWNY DIALOG EKUMENICZNY W OSTATNIM PIĘĆDZIESIĘCIOLECIU (1964–2014)

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Pilarczyk K.

Colloquium Wydziału Nauk Humanistycznych i Społecznych AMW

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2015

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issue 4

201-216

EN

The article takes stock of the past fifty years Catholic-Orthodox dialogue. They appoint them two events ecumenical especially important to him, it is the meeting of Pope Paul VI and Patriarch Athenagoras I (1964) and Francis Pope and the Patriarch Bartholomew in Jerusalem (2014). The outline shows a gradual process of division between the Churches of East and West. More specifically discusses the course of contemporary dialogue, focusing on the key issues agreed, as reflected in jointly agreed by the partners of dialogue documents. There also omits the most contentious issues that still prevent full communion between the two Churches. In the end, it shows how important the dialogue was to meet Pope Francis and the Patriarch Bartholomew I in Jerusalem in 2014, even though his rank was much lower than the meeting of heads of Churches in 1964.

3

[Rev.:] Richard Griffith, The Pen and the Cross : Catholicism and English Literature, 1850-2000, London ; New York : Continuum, 2010. xii, 260 p.

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Słyszewska A., Zgierska R.

Religious and Sacred Poetry: An International Quarterly of Religion, Culture and Education

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2013

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issue 2(2)

171-174

EN

It is beyond any doubt that Richard Griffiths’ The Pen and the Cross is an interestingly written and a rather fascinating book, which certainly is a valuable addition to the study of Catholic writing. It provides a very basic insight into the development of Catholicism and Catholic literature in England between 1850 and 2000, which includes many notable, yet still forgotten novelists and poets. An attempt to discuss such a vast number of writers was very ambitious and certainly involved artistic as well as critical skill, and yet Mr. Griffiths manages to provide the reader with a quite clear and comprehensible description of Catholic writing. The main focus of the study seems to be the influence of Roman Catholicism on the writers (recusants, converts and even, in some cases, nonbelievers) and their works. It attempts to examine the importance of religious experience in shaping the intellectual vision conveyed in texts of most notable English writers including, among others, Hopkins, Greene, Waugh, Sparks or Lodge. Mr. Griffiths acknowledges the fact that quite frequently Catholic committed literature is on the verge of propaganda, but when it is done well, as in case of the aforementioned authors, it may provide an extremely profound outlook not only on religion but also modern culture, human behavior and original literary themes and techniques. He also raises the question whether the understanding of Catholic novels and poems is at all possible without specific knowledge connected with religion. There are, however, elements of Mr. Griffiths’ work that need some explanation. One of them is the title. More often than not authors of various critical works, including those which deal mainly or exclusively with Catholic writers, try to convey in the title as much as they can about the subject of their inquiry or the attitude taken by them. The results of this are, among many others, Some Catholic Writers by Ralph McInerny, Literary Giants, Literary Catholics by Joseph Pearce, The Catholic Revival in English Literature by Ian Ker, or Catholic Literature: An Introduction by Margaret Sum-mitt. It seems, however, that Mr. Griffiths decided to go against this tendency. He chose not to provide (at least not in a straightforward way) any specific information on the scope of literature that he is interested in nor in the attitude taken by him in his investigation. Mr. Griffiths himself must have considered his title as not very informative, as he supplemented it. Only through the second part of the title is the reader informed that the work is concerned with Catholicism and English literature in the period 1850-2000. Still, it does not say much about the content. Catholicism in English Literature would be more suggestive, not mentioning other obvious options such as English Catholic Literature, Catholic Literature in England or, what seems also applicable, English Catholic Writers. All these suggestions address the issue straightforwardly and provide a sound frame of reference. Meanwhile, Mr. Griffiths refuses to include a term crucial to his work, and one that he otherwise uses quite frequently and discusses openly in the first section as the basis for further investigation; that is, “Catholic literature”. It is understandable that he avoids the term “Catholic writers” as some of the authors renounce it and consider it inappropriate. It is also understandable that he does not want to limit his investigation to English writings alone, as a substantial part of his comments involve French literature and he successfully presents the two as closely related and, at times, even inseparable. It is confusing, however, that he avoids calling his subject what it actually is, considering that his arguments supporting the validity of the term “Catholic literature” are very convincing. One reason for this eva-sion may be, of course, the marketing. “The Pen and the Cross” surely stands out among many other titles of works devoted to similar issues and may be considered appealing to the reading public. It is also possible that Mr. Griffiths does not want to impose anything on his readers but only suggests certain tendencies, leaving much space for speculation on the subject of the relationship between Catholicism and English literature in the period given. Also, he might have considered this title the only possible way of encapsulating all the social, historical and cultural elements which influenced what can be (and by Griffiths is) called the English Catholic literature. There is one interesting implication of the combination of “the Pen” with “the Cross” which maybe did not immediately occur to some of Mr. Griffiths’ readers. “The Pen” as a symbol of poetry and prose (specifically novels of a different kind) is combined with “the Cross” which indicates a specific religious commitment. However, bearing in mind Griffiths’ comments on the turbulent history of Catholicism in England, cultural and social difficulties that Catholic believers, and above all Catholic writers must have overcome, and finally the “pitfalls” of writing Catholic literature without falling into sentimentality, it becomes apparent that producing Catholic works involved many sacrifices and may indeed be seen in terms of bearing ones’ Cross. Thus, the title can be a general statement as to the situation of English Catholic literature throughout the ages. What is also very unusual about Mr. Griffiths work is the fact that his presentation of the Catholic writers seems to be strongly influenced by his personal views and likings which are clearly visible through the tone of his descriptions. Even though he recognizes the importance and influence of all the writers he examines, it is apparent that he is fonder of some of them over others. He directs his attention especially to three outstanding figures: Graham Greene, Evelyn Waugh and David Jones. His admiration for them is convincingly argued and certainly well-deserved. However, while Greene is described as “a pivotal figure in the history of the Catholic novel in Britain” and Jones is treated as a highly original and forward-looking poet, Waugh is presented primarily as a re-constructor of the already existing patterns, “entrenched in a last ditch defense of traditional values” and his works, in spite of their great value, are seen as “a dead-end”. The last statement, although preceded by words of praise, seems unjust. Mr. Griffiths refers primarily and quite understandably to Brideshead Revisited as Waughs’ best work. He indicates a number of interesting ways in which traditional Catholic themes are arranged and constitute a substantial part of fictional reality. However, he seems not to notice a whole range of new, original and often surprising elements which, if carefully analyzed, may indicate new paths for the development of Catholic literature. First of all, the extensive use of satire, characteristic of Waugh’s early works, in Brideshead Revisited gains new meaning. It seems that for the first time the satire is aimed at the secular, modern way of life and religious elements alike. The reader smiles at political discussions of Rex Mottram and his friends, the adventures of homosexual Anthony Blanche as well as at Cordelia’s novenas for pigs and her collection of little black Cordelias somewhere in Africa. Bursting with laughter may occur especially at the account of Cordelia making fun of Rex about the rules of Catholic faith which supposedly include sleeping with one’s feet pointing east, sending people to hell for just a pound or keeping sacred monkeys in Vatican. All this is presented to stress how different and confusing Catholic faith is for the non-believers, and yet Waugh seems to be the first to exaggerate and distort religious truths for this purpose. He is also the first to create Catholic characters who are simply unlikeable. It seems a part of a convention to present Catholic way of life as full of difficulties and unattractive to the modern man, as it is with the Riversdales in Mrs. Wilfrid Ward’s One Poor Scruple. However, in Brideshead Revisited the reader feels no sympathy for Bridey or Lady Marchmain, the two most pious members of the family, not so much due to their sacrifice or ascetic life but their personality traits and their attitude towards other people. The potential saints are, quite surprisingly, short-sighted and egoistic. This is a strange novelty, and yet Waugh has a purpose in it. The two characters, especially when compared to other members of the Flyte family, make the reader understand that piety, devotion and knowledge of religious truths are nothing when compared to the sincere desire to act according to God’s will, however mysterious it may be. Also, Waugh reveals here his fascination with the act of conversion which he clearly values very highly. This, however, the readers may find in earlier works by G.K.Chesterton, Charles Péguy or François Mauriac. More thorough investigation would reveal a number of other innovative elements involving the creation of characters and spaces within which they function. This review, however, is not concerned with Waugh exclu-sively. The purpose, therefore, is just to signal that some important aspects of Waugh’s novels, Brideshead Revisited in particular, may not have been recognized by Mr. Griffiths. Otherwise, however, his remarks are very interesting and insightful. In his defense it should be admitted that the creative potential of Waugh’s works has not yet been fully explored by other writers. However engaging The Pen and the Cross is, it should be treated most of all as a good starting point for more careful research, since for some readers the overall character of the work may not present a sufficient examination of the topic. One simply cannot pass over in silence the very peculiar omission of such highly important figures as J.R.R. Tolkien, Rumer Godden, Geoffrey Hill and some others. Their absence at least demands an explanation as it does not allow for a fully comprehensive picture of the topic. Nevertheless, The Pen and the Cross, due to its briefness, may actually succeed in encouraging some of the readers to conduct their own examination of presented novels, poems and their creators.

4

Pověra mezi barokem a osvícenstvím. Zvonění na mraky jako ochranná praktika i zavrženíhodný nešvar

75%

Mikulec J.

Folia historica Bohemica

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2013

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vol. 28

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issue 2

259-277

EN

The essay is divided into two sections. The first section is dedicated to the general development of opinions on superstitions in the Catholic milieu of the early modern time. With reference to the contemporary religious and educational literature, the author compares the Baroque and Enlightenment approaches to superstitions, mainly those that were components of the religious life. The second part of the article is a case study dedicated to one practice customary in the Catholic milieu of the 17th and 18th century, i.e. driving storm clouds away by ringing the bells. The author explains argumentation in favour of the tolling in the Catholic Baroque milieu and rejection of this practice in the 18th century Enlightenment period.

5

Lunin’s Sustaining Faith

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Drozdek A.

Roczniki Historii Kościoła

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2013

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vol. 5

125-138

PL

Michaił Łunin skazany został na zesłanie na Sybir za udział w ruchu dekabrystów. Podczas swego pobytu w Paryżu i w Polsce Łunin przyjął katolicyzm i odtąd wiara ta stanowiła dla niego źródło siły i intelektualnej inspiracji podczas jego dwudziestoletniego zesłania. Artykuł analizuje wypowiedzi Łunina w kwestiach teologicznych oraz na temat roli Kościoła w życiu jednostek i w życiu społecznym.

63%

Zdun M., Fel S.

Roczniki Nauk Społecznych

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2017

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vol. 9(45)

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issue 2

139-154

PL

Celem artykułu jest przedstawienie socjologicznej dyskusji na temat przedsiębiorczości w kontekście religijnych uwarunkowań. Artykuł rozpoczyna słynna teza Maxa Webera o monopolu protestanckim w tym zakresie, która podlega następnie krytycznej analizie. Tekst składa się z trzech części. Pierwsza z nich przedstawia inicjatywę gospodarczą w oparciu o czynniki pozagospodarcze. Druga część koncentruje się wyłącznie na sporze Maxa Webera i Wernera Sombarta dotyczącym kwestii prymatu między protestantyzmem a judaizmem, odpowiednio w obszarze działalności gospodarczej. Wreszcie trzecia część opisuje treść katolickiej nauki społecznej w kontekście przedsiębiorczości i postuluje podkreślenie ludzkiej godności w dziedzinie działalności gospodarczej.

EN

The purpose of this article is to describe the sociological discourse on entrepreneurship in the context of its religious determinants. The paper starts with the famous claim by Max Weber about the Protestant monopoly in this area. This claim is then critically analysed. The article comprises three parts. The first presents economic initiative as driven by non-economic factors. The second part focuses solely on the dispute between Max Weber and Werner Sombart over the primacy of Protestantism or Judaism, respectively, in the area of business operations. Last but not least, the third part discusses what Catholic social teaching has to say on entrepreneurship, and postulates that human dignity be emphasised in the area of economic activity.

12

Prawosławie i katolicyzm na Ukrainie w latach 1989–2014 – podejście ilościowe

63%

Dmochowski T.

Nowa Polityka Wschodnia

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2020

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vol. 2(25)

36–60

EN

The complex reality of religious and institutional situation in Ukraine (three orthodox churches; two catholic churches), imposed on ethnic relations, has a significant impact on the balance of power in Ukraine, reinforcing existing divisions: between Ukrainians and Russians, between west and east Ukraine, between Orthodox and Catholics. Ukrainian Orthodox Church (Moscow Patriarchate) is the most conservative force, with canonical and political ties (specially part of hierarchy) with Russia. It is the best organized religious structure in Ukraine with 12485 parishes and 10068 priests. Ukrainian Orthodox Church of the Kyiv Patriarchate (4536 parishes and 3141 priests) and the Ukrainian Autocephalous Orthodox Church (1205 parishes, and 731 priests) are much more related to Ukrainian statehood and are supported by the Ukrainian state and the Ukrainian political parties on their road to autocephaly and canonical independence from Moscow Patriarchate. The most aroused nationalist forces (the All-Ukrainian Union “Svoboda”, Right Sector) are often associated with the Ukrainian Greek Catholic Church (3734 parishes and 2594 priests), the main supporter of the Ukrainian nationalism.

RU

Сложная реальность религиозной и институциональной ситуации в Украине (три православные и две католические церкви), которая накладывается на межэт¬нические отношения (украинцы, русские), оказывает существенное влияние на политическое равновесие и баланс власти в Украине, укрепляя существующие различия: между украинцами и русскими, между западом и востоком Украины, между православными и католиками. Украинская Православная Церковь (Московский Патриархат) является наиболее консервативной силой, с каноническими и политическими связями (особенно часть иерархии) с Россией. Это наиболее организованная религиозная структура в Украине с 12 485 приходами и 10068 священнослужителями. Украинская Православная Церковь Киевского Патриархата (4536 приходов и 3141 священников) и Украинская Автокефальная Православная Церковь (1205 приходов и 731 священник) намного больше связаны с украинской государственностью и поддерживаются украинским государством и украинскими политическими партиями на их пути автокефалии и канонической независимости от Московского Патриархата. Наиболее националистические силы (Всеукраинский союз «Свобода», Правый сектор) часто ассоциируются с Украинской греко-католической церковью (3734 прихода и 2594 священника), главным сторонником украинского национализма.

13

NATIONAL QUESTION IN PROGRAM DOCUMENTS OF UKRAINIAN POLITICAL ASSOCIATIONS OF CONSERVATIVE-CLERICAL DIRECTION IN WESTERN UKRAINE (1920-1930)

51%

Demczyszak R.

Studia Warmińskie

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2016

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issue 53

349-356

PL

W artykule zbadano działalność ukraińskich partii i społeczno-politycznych zjednoczeń Ukrainy Zachodniej: klerykalno-konserwatywnego kierunku ukraińskiej organizacji chrześcijańskiej, ukraińskiego związku katolickiego i ukraińskiej katolickiej partii ludowej. Wyjaśniono miejsce kwestii narodowej w ich programach, stosunek do hasła autonomii Ukrainy Zachodniej w obrębie państwa polskiego i możliwej niezależności całej Ukrainy. Przeanalizowano również w tym kontekście postanowienia partyjnych konferencji, dyskusje prowadzone na łamach gazet i czasopism określonych politycznych organizacji. Przedstawiono ponadto poglądy na temat stosunków ukraińsko-polskich greckokatolickiego metropolity Anrzeja Szeptickego i biskupa Grigorija Chomyszyna.

EN

In the article activity of Ukrainian parties and social and political associations of conservative-clerical direction in Western Ukraine –UKA, UKS, UKNP (UNA)– is explored. The place of national question in their programs is found out. The attitude to the slogan of autonomy of Western Ukraine within Poland and possible independence of Ukraine was researched. It analyzes the decision of party conferences, discussions on this subject on the pages of print media related to political organizations. Looks to character of Ukrainian-Polish relations of metropolitan Andrey Sheptytskyi and bishop Hrygory Khomyshyn are exposed.

DE

In dem Artikel werden die Aktivitäten der ukrainischen politischen Parteien und sozialpolitischen Organisationen der westlichen Ukraine klerikal-konservative Richtung UKA, UCS, UKNP (UNF) untersucht. Es werden die nationale Frage in ihren Programmen und die Haltung zur Autonomie der westlichen Ukraine innerhalb Polens und einer möglichen Unabhängigkeit der Ukraine untersucht. Es werden die Entscheidung des Parteitages und Diskussionen zu diesem Thema auf den Seiten von Printmedien der entsprechenden politischen Organisationen analysiert. Die Ansichten über die Natur der ukrainisch-polnischen Beziehungen von griechisch-katholischem Metropoliten Andrej Sheptytsky und Bischof Gregor Khomyshyn wurden entdeckt.

14

O Brasil católico e o conflito de identidade religiosa dos imigrantes alemães

51%

FORTES LIA C., RADÜNZ R.

Revista del CESLA. International Latin American Studies Review

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2015

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issue 18

39-65

PT

A sociedade brasileira recebeu inúmeras levas de imigrantes europeus. No século XIX e na primeira década do XX, destacam-se a entrada de imigrantes germânicos, portadores de diferentes experiências culturais. Admirados no início do processo imigratório, estes indivíduos passaram a ser vistos como ne¬fastos para a formação do povo brasileiro. Diante de um Estado que firmava a iden¬tidade nacional através da ótica do branco, católico e agricultor, os imigrantes ale¬mães perderam suas referências nacionais e passaram a ser vistos sob o prisma da exclusão: eram protestantes ou judeus. Neutralizou-se a exaltação da germanidade e o conflito contra estes imigrantes centrou-se em questões de natureza religiosa; não eram mais alemães, eram não católicos. Este trabalho analisa o conflito religio¬so entre o catolicismo, o judaísmo e o protestantismo, que envolveu imigrantes ale¬mães e seus descendentes no Brasil, quando sua identidade nacional foi substi¬tuí¬da pela sua religiosidade considerada inassimilável pelo governo brasileiro dos anos de 1930. A resistência às crenças não católicas foi recorrente na América Latina, o que per¬mite um diálogo entre esta pesquisa e outros estudos sobre restrições reli¬gio¬sas a co¬mu¬nidades imigrantes

EN

Brazilian society received several groups of European immigrants. In the XIX and in the first decade of the XXth centuries, Germanic immigrants’ entrance was emphasized, although they had different cultural experiences. They were admired in the beginning of immigrant’s process, and have come to be seen as harmful in Brazilian people’s formation. In the face of the State that was establishing national identity through white optics, catholic and farmer, German immigrants lost their national references and have come to be seen as the exclusion prism: they were Protestants or Jews. The germanidade exaltation was neutralized and the conflict against these immigrants was concentrated on questions of religious nature; they were not Germanys anymore, they were non-Catholics. The present paper analyses the religious conflict among catholicism, judaism and protestantism, which involved German immigrants and its descendants in Brazil, when its national identity was replaced by its religion that was considered incomprehensible by 1930’s Brazilian’s government. Not-Catholics’ strength and beliefs was recurring in Latin America, which allows a dialogue between this research and other studies about religious re-strictions for immigrants communities

15

Wierność powołaniu – ksiądz Kazimierz Świątek (1914-2011)

51%

Królak S. M.

Rocznik Teologii Katolickiej

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2016

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vol. 15

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issue 1

EN

In the history of Catholic church the 20th century will be remembered as the age of martyrs. Many Christians bore witness of their fidelity to Christ by sacrificing their lives. In that terrifying time of test of fidelity however, there was a great number of people who did not suffered death because of their faith and yet they bore witness to Christ. Nowadays the combat against religion, faith and the Church still continues. The need to bear personal witness of fidelity to both Christ and personal vocation has been becoming much more imperious. Furthermore, testimonies that recently there are people who have proven that being faithful to Christ, even being faithful to the point of heroism, is possible are vital and needed. Kazimierz Świątek, archbishop, cardinal was one of these people. The article presents his family environment, path to priesthood and period of presbyterate.

16

Claudel a střední Evropa

51%

Alexandre D.

Slovo a smysl - Word & Sense

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2016

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vol. 13

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issue 25

104-120

EN

Claudelʼs geopolitics are torn between the founding myth of a Catholic central Europe, agitated by heresy and schism, and a disenchanted and melodramatic realism. His writing incorporates his lived experience of Bohemia in Prague, then of Poland in Germany, in order to idealize it in his spiritual poetry, critique it in his diary, and reveal its tragic impasses in his theater.

17

„Każdy przeżywa wiarę na swój sposób”. Modele religijności w paryskiej parafii katolickiej

51%

Głowacki A.

Przegląd Socjologii Jakościowej

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2019

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vol. 15

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issue 1

116-134

EN

The article shows distinct types of religiosity coexisting in a Parisian catholic parish, as evident in differences in organization of the mass observed between three liturgical animators. The analysis of differences of religious preferences is especially pertinent in case of studies made in parishes, as they are often heterogenous communities due to the arbitrary (and not voluntary) assignment of their members. The analysis proposed in the article draws from Simmel’s theory of religion as well as from the actor-network-theory, in the paradigm of relational sociology, which aims to take into account the specifics of religious phenomena. Therefore, the main task is to represent crucial relation between believers and the spiritual realm. Preferences regarding liturgy are shown as resulting from different ways of conceptualizing relation between the faithful and their God.

PL

Artykuł przedstawia modele religijności występujące w paryskiej parafii katolickiej, rekonstruowane na podstawie różnic w organizacji mszy obserwowanych między trojgiem animatorów liturgicznych. Analiza różnic preferencji religijnych jest zagadnieniem szczególnie istotnym w przypadku badań parafii. Często są to wspólnoty wewnętrznie zróżnicowane, co wynika z arbitralnego (a nie dobrowolnego) przyporządkowania wiernych. Proponowana analiza odwołuje się do teorii religii Simmla oraz teorii aktora-sieci, sytuując się w nurcie socjologii relacyjnej, podkreślającej konieczność brania pod uwagę specyfiki zjawisk religijnych. W konsekwencji głównym zadaniem jest opisanie kluczowej dla nich relacji między wierzącymi a rzeczywistością duchową. Preferencje liturgiczne zostały opisane jako wynikające z odmiennego postrzegania centralnej dla katolicyzmu relacji między wiernymi a ich Bogiem.

18

Ідэя беларускага ўніянізму ў творчасці Казіміра Сваяка

51%

Каліціньскі М. ю.

Acta Albaruthenica

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2021

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issue 21

279-289

PL

Podział religijny Białorusinów wyznania chrześcijańskiego na katolików i prawosławnych oraz wynikające z niego problemy były tematem rozważań wielu działaczy białoruskiego ruchu narodowego początku ХХ wieku. Jednym z nich był ksiądz rzymskokatolicki i pisarz Kazimir Swajak (Konstanty Stepowicz), dla którego ww. tematyka była ważnym zagadnieniem w twórczości literackiej. W artykule została przedstawiona koncepcja religijnej unii na Białorusi według K. Swajaka na podstawie przeanalizowanych tekstów publicystycznych i poetyckich. Jedna wiara chrześcijańska pod względem dogmatycznym, różniąca się pod względem liturgii i tradycji na zachodnią (rzymską) i wschodnią (grecką), będąca pod pieczą Stolicy Apostolskiej, była częścią konceptu białoruskiej idei narodowej, nad którą pracował K. Swajak. Autor stara się udowodnić, że misją dziejową Białorusinów jest doprowadzenie do zjednoczenia katolicyzmu i prawosławia, co przyczyni się do odzyskania niepodległości Białorusi oraz zgody z sąsiednimi państwami. Podobieństwa ww. koncepcji z ХІХ–wiecznymi ideami mesjanizmu otwierają pole do dalszych badań porównawczych.

BE

Праблема канфесійнага падзелу беларускіх хрысціян на каталікоў і пра-васлаўных з'яўлялася прадметам разваг шматлікіх дзеячаў беларускага нацыянальнага руху пачатку ХХ ст. Адным з іх быў рымска-каталіцкі святар і літаратар Казімір Сваяк (Канстанцін Стаповіч), які ў сваёй творчасці звяртаў асаблівую ўвагу на гэтую тэму. У артыкуле прадстаўлена канцэпцыя рэлігійнай уніі на Беларусі, сфармаваная К. Сваяком, на аснове прааналізаваных публіцыстычных і паэтычных тэкстаў. Аўтар уключыў у свой канцэпт беларускай нацыянальнай ідэалогіі праект адной хрысціянскай веры паводле веравучэння пад уладай Папскага Трону, якая ахоплівае дзве розныя літургічныя традыцыі: заходнюю (рымскую) і ўсходнюю (грэцкую). К. Сваяк хоча давесці, што гістарычнай місіяй беларускай нацыі з'яўляецца аб'яднанне каталіцтва і праваслаўя, а гэта прывядзе да атрымання незалежнасці Беларуссю і да прымірэння з суседнімі дзяржавамі. Падабенства беларускага ўніянізму да ідэй месіянізму ХІХ ст. стварае прастору для далейшых параўнальных даследаванняў.

EN

The religious divide in Belarus between the Catholic and Orthodox churches was an important issue for many Belarusian national activists at the beginning of the 20th century. One of them was a Roman Catholic priest and writer Kazimir Svoyak (Konstantin Stepovich) who paid close attention to this topic in his writings. This article presents the concept of church union in Belarus by K. Svoyak as a part of Belarusian national idea. In his vision there is one Christian faith with one creed under the authority of the Pope of Rome but with different rituals and traditions: The Western (Roman) Christian Tradition and The Eastern (Greek) Christian Tradition. The author tries to prove that the historical mission of Belarusians is to bring Catholics and Orthodox back to unity, which will contribute to restoring national independence and bringing peaceful coexistence with the neighbouring countries. Similarities of the Belarusian unionism to the nineteenth-century ideas of messianism provide a foundation for further comparative research.

19

Česká knižní kultura doby Václava Hájka z Libočan : na okraj jednoho badatelského vakua

45%

Voit P.

Česká literatura (Czech Literature)

|

2014

|

vol. 62

|

issue 2

163-183

EN

This paper attempts to examine the literary terrain marked out between the end of the 15th century and the year 1553, i.e. the period in which the first true Czech author, Václav Hájek of Libočany, author of the Czech Chronicle (1541), translator and adaptor of several Old Czech works, lived and worked. However, for this it was necessary both to confront some of the basically Marxist views held by mid-20th researchers and to try to incorporate the well-known facts into a higher entity called book culture. One of the period-based dangers of Marxist paleo-Czech studies was the evaluation of literary works on their own or without any interest in the specific nature of the communication process or the artistic and workmanlike aspects of publication, distribution and reading technique. One of the parameters of book culture is the readers' reception of texts, which enables a readership community to be formed and cultivated. Book printing in Bohemia and Moravia played a much smaller role in this process than we have previously presumed, as the foremost church institutions, Prague University representatives and thus the printers themselves did not understand the social impact of book printing and at most thought of it as another form of business. The literary scene was so lacking in writers, translators and potential readers, who were mostly just from the increasingly emancipated middle classes, that books of such typographic standards were not produced in enough numbers to support the habit of quiet reading and thus enable intensive reading to slowly turn into extensive reading. Domestic book printing was greatly affected by the import of books from Germany and the strong scriptographic output of the intelligentsia there.

CS

a3_Většina složek knižní kultury zůstala (pochopitelně s výjimkami) dlouho konzervativně středověká a díky přežívajícím národním genům se orientovala více reformačně než renesančně. Ještě na počátku 16. století tedy celá knižní kultura odrážela myšlenkovou uzavřenost jagellonských Čech a niterný náboženský svět utrakvistů a Jednoty bratrské. Světský akcent počal každodenní diskuse o eucharistii převyšovat až od 30. a 40. let, tedy v době, kterou rozhýbaly jak kulturotvorné záměry Ferdinanda I. Habsburského, tak protihabsburská opozice uvnitř stavovské společnosti. Ukazuje se tak, že pro knižní kulturu, jejíž nosnou páteř tvoří právě literární scéna, pasivní přejímání uměnovědných kategorií 19. století není nadále vhodné. Budoucí diskuse by měly ukázat, nakolik je vhodnější převzetí dynastické periodizace, jejíž vnitřní mezníky (1520, 1547) řídkou množinu renesančních a humanistických jevů knižní kultury pojmou bez problémů.

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