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“Towards the revival of religious art”. The revival efforts for church art in Polish Lands between 1900–1930 (with particular emphasis on wall-paintings)

100%
Wolańska J.
Sacrum et Decorum. Materiały i studia z historii sztuki sakralnej
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2012
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vol. 5
8-43
EN
For over 200 years now, that is, at least since the French Revolution, religious, or church art has been plagued with the notion of its inadequacy to the expectations of the faithful and the resulting need for the “eternal resurrections of sacred art” (les éternelles résurrections de l’art sacré). The present paper looks at such attempts undertaken on the Polish ground roughly in the first thirty years of the 20th century, particularly in the period spanning the two decades between two major exhibitions of church art, held in Cracow in 1911 and in Katowice in 1931, and church mural paintings as the form of art that was famously flourishing on the Polish lands in the 1890s, that is at the beginning of the period under discussion. The critical appraisal of the attempts at the renewal of church art, presented on numerous examples in the paper, based on contemporary press and literature, is aimed at showing the futility of such efforts, as the sphere of the sacred seems to defy any rationalised measures taken to “revive” or “renew” it.
2
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[Omówienie]: Święta kościelne w polskiej sztuce

100%
Kuś J.
Archiwa, Biblioteki i Muzea Kościelne
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1988
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vol. 57
148-149
EN
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3
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Ks. Władysław Smoleń profesor Kat. Uniwersytetu Lubelskiego (1914-1988)

100%
Kuś J.
Archiwa, Biblioteki i Muzea Kościelne
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1988
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vol. 57
133-147
EN
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4
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Wyspiański, Romańczyk and the church stained-glass windows in the Dąbrowa Basin and Upper Silesia regions

84%
Kontny I.
Sacrum et Decorum. Materiały i studia z historii sztuki sakralnej
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2012
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vol. 5
87-101
EN
The article concerns the influence of Stanisław Wyspiański’s art on the stained-glass design projects of Fryderyk Romańczyk which the latter executed for the churches of Upper Silesia and the Dąbrowa Basin. In the 30s and 40s of the previous century, Romańczyk ran a well-prospering stained-glass studio whereas his art work was characterized by a good technique and clear inspiration with the art work of the Art Nouveau period in its native Young Poland variety, in which an important role was played by motifs inspired by the local Polish flora. At the beginning of the article, the authoress also discusses the only example of a stained-glass window designed by Stanisław Wyspiański, an exceptional visionary in Polish art and theatre, to be found on the territory of the present-day province of Silesia. The above stained-glass window which is to be found in the chapel of the Metropolitan Curia in Katowice and which presents Crucified Christ borne on the wings of a Seraph, was realized by the Cracow Stained Glass Studio S. G. Żeleński (Romańczyk participated in the work), thirty years after the creation of the design project; the above stained-glass work is an outstanding example of the Polish Art Nouveau style.
5
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Wizerunki świętego Antoniego z Padwy w kościołach Diecezji Grodzieńskiej. Zarys problematyki

84%
Skomoroszko A.
Studia Elbląskie
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2020
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vol. 21
387-404
EN
The submitted article outlines the places associated with the cult of St. Anthony of Padua in the diocese of Grodno. These are churches dedicated to this saint (Mała Brzostowica, Kamionka), as well as his images in church altars (Odelsk, Lida, Grodno: the Church ofOur Lady of the Angels and the Church of the Discovery of the Holy Cross). Most of them introduce the cult of St. Antoni Padewski is associated with the arrival of the Conventual Franciscans or Bernardines to these places. Devotion to St. Antoni of Padua survived here despite the drama of Wars, fires or the actions of the communist authorities.
PL
Przedłożony artykuł przybliża w zarysie miejsca związane z kultem św. Antoniego z Padwy na terenie diecezji grodzieńskiej. Chodzi tu o kościoły dedykowane temu Świętemu (Mała Brzostowica, Kamionka), a także o jego wizerunki w kościelnych ołtarzach (Odelsk, Lida, Grodno: kościół Matki Bożej Anielskiej oraz kościół Znalezienia Krzyża Świętego). W większości z nich wprowadzenie kultu św. Antoniego Padewskiego wiąże się z przybyciem do tych miejsc franciszkanów konwentualnych, czy też bernardynów. Nabożeństwo do św. Antoniego przetrwał tu mimo dramatu wojen, pożarów, czy działań władzy komunistycznej.
6
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Ruś – Ukraina, Białoruś w Pierwszej Rzeczypospolitej

73%
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.
7
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Rejestr prac zabytkoznawczych, badawczo-naukowych i dydaktycznych Katedry Historii Sztuki Koscielnej KUL za lata 1957/58-1980/81

67%
Smoleń W.
Archiwa, Biblioteki i Muzea Kościelne
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1980
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vol. 40
127-160
EN
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8
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Św. Marcin z Tours: duchowość, kult, wzór ewangelizacji w dziele integracji Europy

59%
Nowak W.
Studia Elbląskie
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2019
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vol. 20
245-256
EN
The Congregation for Divine Worship and the Discipline of the Sacraments approved St. Martin of Tours to be the saint patron of the town of Kętrzyn (Poland, Diocese of Warmia). St. Martin’s cult spread in France and in Europe since the 6th century. St. Martin’s tomb became the destination for pilgrimages. He was the first saint from outside the group of martyrs. He is the saint patron of the dioceses of Mainz and Rottenburg-Stuttgard in Germany and Eisenstadt in Austria.In Poland his name has been known since the 12th century. He is one of the most popular saints. Over 200 churches has been erected under his name. He is portrayed as a priest wielding a sword and with a soldier’s cloak at his feet or as a knight on horseback cutting a cloak in two and handing one half to a beggar. He is the saint patron of tailors. He is also the nationalsaint patron of France, the Pontifical Swiss Guards, knights, soldiers, travelers, refugees, blacksmiths, beggars, shepherds, weavers, wine makers, tanners and hotel-keepers.
PL
Kongregacja Kultu Bożego i Dyscypliny Sakramentów, 9 sierpnia 2017 r. zatwierdziła św. Marcina z Tours biskupa jako patrona miasta Kętrzyn (Archidiecezja Warmińska). Kult św. Marcina szerzył się we Francji, a w Europie od VI wieku. Grób Świętego stał się celem pielgrzymek. Marcin był pierwszym ze świętych spoza grona męczenników. Jest on patronem diecezji Moguncja i Rottenburg-Stuttgart w Niemczech, Eisenstadt w Austrii. W Polsce imię Marcin znane jest od XII wieku. Św. Marcin należy do najbardziej popularnych świętych. Wystawiono około 200 kościołów ku jego czci. Przedstawia się go jako kapłana z mieczem i płaszczem żołnierskim u nóg lub jako rycerza na koniu rozcinającego płaszcz żołnierski i podającego go żebrakowi. Marcin jest patronem sukienników. Jest tez świętym „narodowym” Francji, patronem Gwardii Szwajcarskiej, rycerzy, żołnierzy, podróżujących, uchodźców, kowali, żebraków, pasterzy, tkaczy, właścicieli winnic, garbarzy, hotelarzy
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