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    Tytuł:
    Kancelaria królewska Andegawenów i Jagiellonów jako środowisko awansu na drodze do arcybiskupstwa gnieźnieńskiego
    The Royal Chancellery of the Angevins and Jagiellos As a Circle From Which to be Promoted on Ones Way to Become the Gniezno Archbishop
    Autorzy:
    Kuźma, Artur
    Powiązania:
    https://bibliotekanauki.pl/articles/1954992.pdf
    Data publikacji:
    2000
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    arcybiskupstwo gnieźnieńskie
    kancelaria koronna (królewska) /urzędy kancelaryjne
    kariera
    nominacja
    promocja
    Gniezno Archbishopric
    Crown (King's) chancellery
    Chancellery offices
    nomination
    promotion
    Opis:
    The Polish Royal Chancellery of the Angevins and Jagiellos (1370-1572), as the central institution of the King's executive power, was the basic circle in which to enter on one's State and Church career that lead, based on a loyal service to the ruler, to high State offices and Church dignities. The monarch, who, starting from the end of the 14th century, had an ever-greater influence on nominations to the bishop's position, in the sixties of the 15th century finally gained advantage over other factors competing for this capacity. His creative role in forming the composition of the Episcopate also included the highest position in the Polish Church – the Metropolitan See in Gniezno where from 1418 the Primates of Poland resided. The Gniezno Archbishop who was only second to the Monarch as far as prestige, wealth and territorial range of his power were concerned, belonged to the close elite of power in Poland at the close of the Middle Ages and at the threshold of the modern times. In the years 1374-1562 the Gniezno Archbishopric was governed by 22 dignitaries of which 18 had worked in the Crown Chancellery at one stage of their career. The later archbishops may be found at all the grades of the Chancellery career. The average time of work in the Chancellery for this group was nearly 17 years. The executive posts (those of Chancellor and Deputy Chancellor) were held by 10 people altogether, that is 55% of the Archbishops who had Chancellery experience. The average length of time of staying at such a post was a little over 9 years. The post of the Secretary was the most often held office: 12 people had held it. At least one third of the latter ones were next promoted to the office of the Great Secretary which was the third most important in the Chancellery hierarchy. The average age at which the Chancellery career was begun was 29, and the average age of promotion to the post of the Chancellor – 38. The average age of appointment to the position of Archbishop was 53 and it is not significantly different from the age of those people who had not had any Chancellery experience. The factor that accelerated promotions was education, especially studies in law crowned with obtaining a degree, accompanied by a magnate family background.
    Źródło:
    Roczniki Humanistyczne; 2000, 48, 2; 5-28
    0035-7707
    Pojawia się w:
    Roczniki Humanistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Biskupi z zakonu kaznodziejskiego w XIII w.
    The Bishops From the Order of Friars Preachers in the 13th Century
    Autorzy:
    Kuźma, Artur
    Powiązania:
    https://bibliotekanauki.pl/articles/1957178.pdf
    Data publikacji:
    1998
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    The observations here are a result of the poll research on the participation of Dominicans in the hierarchy of the Church. There are many problems connected with this issue. Here we have dealt mainly with the chronology and geography of that phenomenon. The author has included within the range of his interest all the Dominican bishops preconized until 1304.The first bishops from the Order of Preachers appeared here as early as the 1220s. In the following years of the pontificate of Gregory IX (1227-1241), the great protector of the order, the number of nominations for Dominicans is more and more increasing. Simultaneously, starting from the reign of the general Jordan of Saxony (1222-1237) one may observe some attempts on the part of the order's authorities to counteract the friars joining the episcopate. In like manner the authorities wanted to keep the most able people, the elite of the Dominican fellowship, within the order. There were also actions designed to normalize the relationship between the ever increasing number of Dominican bishops and the order. The most important decisions were made by the general chapter in 1247, 1252, 1254 and 1255.In the second half of the 13th century the number of friars within the hierarchy is still increasing. This, however, spelt losses for the order, but also indubitable gains, as for instance the defence of the mendicant orders at the Council in Lyon in 1274 in which over thirty Dominican bishops were involved. In that period Dominicans sit on many prestige metropolitan capitals in Europe, they are more and more active in the missionary area, especially the friars from the Italian, French and English provinces.After 1304 ten Dominicans became members of the cardinal collegium, and two − Peter Tarentasia (Innocent V) and Nicholas Boccasino (Benedict XI) sit on the papal throne.In total, in the period under research at least 244 bishops from the Order of Preachers were preconized, including forty two archbishops and eight patriarchs. The largest number of those bishops presided in capitals in Italy (109), France (24), Spain (19) and Ireland (13). In the remaining European countries the number did not, in general, extend five. Most often Dominicans took bishoprics in the peripheral territories of western Christianity, they oftener presided in poor capitals than in the well-endowed bishoprics of the central part of the continent or in England. The problem is shown on the enclosed map.
    Źródło:
    Roczniki Humanistyczne; 1998, 46, 2; 5-19
    0035-7707
    Pojawia się w:
    Roczniki Humanistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Parafia Łukowa w okresie przedrozbiorowym. Terytorium i struktura społeczna
    The Parish of Łukowa in the Pre-partition Period its Territory and Social Structure
    Autorzy:
    Kuźma, Artur
    Powiązania:
    https://bibliotekanauki.pl/articles/1963179.pdf
    Data publikacji:
    1997
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    The parish in Łukowa was founded in 1408 by the owner of the village, Klemens coat of arms Jelita (d. 1413/14), the castellan of Czechów, and erected by the Kraków bishop Wojciech Jarzębiec in May, 1415. The parish belonged to the group of the last parishes which were established within the Wiślica provostry in the Middle Ages. Its foundation was one manifestation of foundation activity carried out by the members of the Jelita family, an influential family in the fourteenth and at the beginning of the fifteenth centuries. Their main base in this territory was Morsko upon Nida. Łukowa was one of the numerous estates located on the border of the Sandomierz and Kraków voivodships. The parish in Łukowa was separated from the parish in Chomentów to which it belonged from 1331. Before that date it was part of the parish in Kije from mid-12th century. Initially, the parochial district of Łukowa was small; it encompassed first only Łukowa and Ostrów (mid-15th and 16th c.). In mid-16th c. (c. 1551), following the decision of Baltazar Łukowski, the owner of the village and patron of the church, to join the Reformation adherents, the parish fell into the hands of Protestants, who owned it for almost seventy years. Reactivated c. 1620 the parish worked incessantly till the end of the period in question (the end of the 18th c.) In the 17th c. the territory of the parish increased considerably. It was then that it encompassed Chmielowice (before 1664 it belonged to the parish of Lisów), Wolica and Siedlce (before 1661, earlier in the parish of Mokrsko) and Kawczyn (before 1679). (See the map). From the time of its establishment till the end of the 18th c. it belonged to the Kije decanate, the latter being part of the Wiślica provostry in the 15th and 18th c., and in the 16th-17th c. to the Kraków archdecanate. The area occupied by the Kije decanate in the whole period under discussion remained within the borders of the Sandomierz voivodship. The parish of Łukowa was situated in the administrative unit of Chęciny. The establishment of a parochial centre in Łukowa is placed within a broader context of the development of settlements. In the 14th and 15th centuries settlements spread to the northward and north-eastward from the densely populated territories on the left bank of the Vistula, in the lower part of the Nida basin. During the period of the foundation of the parish Łukowa village was part of a greater complex which belonged to the estate of the castellan Klemens. We may number him among the magnates. The social status of the succeeding generations of the village owners is successively belittled. In the 16th c. two successive owners of Łukowa, Mikołaj the cup-bearer of Sigismund I, and his son, Baltazar Łukowski, a very active politician and Seym member. In less than a hundred years later, in mid-16th c., the name Łukowski disappears from a source material. Łukowa, similarly as other places from the parish territory, becomes the seat of lower nobility getting poor. In mid-18th c. Anna Szaniawska owned the parochial village. In 1753 she founded a new church. In the end of that century it belonged to the Bajor family. The number of population in the 15th and 16th c. may only approximately be estimated. Around 1470 almost 70 people lived in Łukowa, in 1540 the community of the parish numbered more than 170 people (c. 90 in Łukowa and at least 82 in Ostrów). Fuller data about the number of people we may found in the sources of 1664-1787. The parish had the highest demographic potential in the 1660s and 1670s. At the end of that century we notice a decrease in the number of inhabitants; in 1747 they numbered less than 500. From that time on, however, the population growth increases. As a result the number of people increases within forty years to the level from the second half of the 17th c., that is to more than 800 people. (See the table). The structure of religion and nationality in the parish was generally uniform, except for a small group of Protestants in the second half of the 16th c. and in the beginning of the 17th c., a Jewish community recorded from mid-18th c. (two families in 1747; 36 people in 1787). Fuller data on the structure of the rural community are found only in two cross-sectional sources of 1470 and 1540. There are no data about the crucial period after the parish had been reactivated (17th-18th c.), when we observe here a considerable territorial and demographic development.
    Źródło:
    Roczniki Humanistyczne; 1997, 45, 2; 69-93
    0035-7707
    Pojawia się w:
    Roczniki Humanistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Laetare Hierusalem... Uwagi do chronologii i organizacji zjazdu gnieźnieńskiego 1000 r.
    Laetare Hierusalem... Bemerkungen zur Chronologie und Organisation des Gnesener Kongresses im Jahre 1000
    Autorzy:
    Kuźma, Artur
    Powiązania:
    https://bibliotekanauki.pl/articles/1955064.pdf
    Data publikacji:
    2000
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Opis:
    In diesem Artikel wird versucht, die Frage zu beantworten, ob die Ereignisse am Grabe des hl. Adalbert (Wojciech) in Gnesen im Jahre 1000 lange im voraus geplant und inszeniert wurden, oder ob sie eine Improvisation des jungen Kaisers darstellten, den sein religiöser Enthusiasmus ans Grab des Märtyrers Adalbert, seines früheren Freundes, geführt hatte. Die Zusammenstellung zahlreicher Prämissen führt zu dem Schluß, daß dieser „Akt von Gnesen” lange vorher sorgfältig vorbereitet wurde und sein Kulminationspunkt, das auf den 4. Fastensonntag fallende Laetare Hierusalem am 10. März 1000 so ausgesucht wurde, damit der liturgische Ritualismus der kaiserlichen Handlungen mit dem Inhalt der Liturgie dieses Tages harmonierte, die die Aufmerksamkeit der Kirche auf das caelestis Hierusalem richtete, wo der in der Gnesener Kathedrale verehrte Bischof und Märtyrer der Herrlichkeit teilhaftig wurde.
    Źródło:
    Roczniki Humanistyczne; 2000, 48, 2 Special Issue; 265-281
    0035-7707
    Pojawia się w:
    Roczniki Humanistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
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