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Wyszukujesz frazę "Rus’" wg kryterium: Wszystkie pola

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    Wyświetlanie 1-3 z 3
    Tytuł:
    Znaczenie chrztu Rusi w ewangelizacji Europy Środkowo-Wschodniej
    The meaning of the baptism of Rus in the evangelization of the Middle-Eastern Europe
    Autorzy:
    Mironowicz, Antoni
    Powiązania:
    https://bibliotekanauki.pl/articles/2171317.pdf
    Data publikacji:
    2013
    Wydawca:
    Akademia Supraska
    Tematy:
    chrzest
    Ruś Kijowska
    Cerkiew prawosławna
    Opis:
    Baptism of Rus in 988 generated the Christianisation of that area by the Eastern Church. It is supposed that the bishopric in Volodimir in Volhynia came into existence at the turn of the 10th century and at the beginning of the next century it started its missionary activity. The incorporation of the Chervinskie castle-towns by Boleslas the Brave in 1018 initiated constant presence of the Orthodox Church within the borders of the State of Poland. In the 11th century the eastern regions of Poland stayed under the jurisdiction of bishops of Volodymir and of Turov-Pinsk. During Poland’s disintegration into duchies in the12th-13th centuries, development of the Orthodox institutions took place. This process was enhanced by the missionary activity of newly-founded bishoprics in: Smolensk (1136), Halich (between 1147 and 1155), Bielgorod (end of 10th cent.), Novgorod (before 1050), Chernihov (end of 10th cent.), Perejaslav (beg. of 11th cent), Polotsk (beg. of 11th cent.), Volodymir (end of 10th cent.), Rostov-Suzdal (after 1073), Turov (1088), Jurievsk-Kaniev (after 1036), Tmutarakan (mid 11th cent). These bishoprics belonged to the Metropolia of Kiev
    Źródło:
    Latopisy Akademii Supraskiej; 2013, Kalendarz w życiu Cerkwi i wspólnoty, 4; 7-26
    2082-9299
    Pojawia się w:
    Latopisy Akademii Supraskiej
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Św. Włodzimierz i jego rola w chrystianizacji ziem ruskich
    St. Vladimir the Great and his Input to the Christianization of Rus’
    Autorzy:
    Mironowicz, Antoni
    Powiązania:
    https://bibliotekanauki.pl/articles/2171226.pdf
    Data publikacji:
    2015
    Wydawca:
    Akademia Supraska
    Tematy:
    Vladimir the Great
    Baptism
    Kievan Rus’
    Orthodox Church
    Opis:
    The article presents the figure of St. Vladimir the Great, grand prince of Kievan Rus’, and his role in the process of christianization of Kievan Rus’. Author recalls the circumstances in which the ruler was baptized, such as Vladimir’s participation in the liberation of Crimea and Korsun from the influence of rebels grouped under the leadership of Bardas Phocas or marriage to Anna Porphyrogenita. A significant part of the article is dedicated to the description of the Orthodox Church’s structure in the lands of Kievan Rus’ with important centers in Kiev, Navahrudak, Belgorod, Yuryev, Chernihov, Pereyaslav, Polotsk, Volodymyr-Volynskyi, Rostov and Turow. The close relationship between the newly established Church and the state has been emphasized. Christianity united the society in Kievan Rus’ and gave it an opportunity of cultural and intellectual development.
    Źródło:
    Latopisy Akademii Supraskiej; 2015, Cerkiew w drodze, 6; 45-52
    2082-9299
    Pojawia się w:
    Latopisy Akademii Supraskiej
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Swoi czy obcy. Prawosławni w dawnej Rzeczypospolitej
    Ours or Others. Orthodox Population in Polish-Lithuanian Commonwealth in the XVI–XVIII Century
    Autorzy:
    Mironowicz, Antoni
    Powiązania:
    https://bibliotekanauki.pl/articles/2171288.pdf
    Data publikacji:
    2017
    Wydawca:
    Akademia Supraska
    Tematy:
    Cerkiew
    prawosławie
    Rzeczpospolita
    Ruś
    religia
    tolerancja
    Opis:
    The society of the Commonwealth was always characterized – to a greater or lesser degree – by a diversified religious and national structure. The problem with a society with different religious characteristics had appeared on a large scale already in the 14th century, when ethnically non-Polish people could be found within the borders of the Commonwealth. In the 14th century the Kingdom of Poland lost extensive ethnically Polish areas in the West. The religious and ethnic structure of the state changed due to the incorporation of Red Ruthenia by Casimir III the Great (Kazimierz Wielki). Casimir III the Great – the last representative of the Piast dynasty – understood the importance of the problem connected with the presence of Orthodox Church members within state borders. The king preserved the rights and rites of the Orthodox Church. Political relations between the grand Duchy of Lithuania and Catholic Poland had religious repercussions. It curbed the development of the Orthodox religion and paved the way for the Latin Church – with all the political and cultural consequences. The Orthodox religion changed from the dominating position to a tolerated one. Yet the Jagiellonians understood that Orthodox people inhabited their own – in an ethnic sense – territories. The Jagiellonians, as opposed to the Angevin (Andegawenowie) or the House of Valois (Walezjusze), built their power on the multireligious structure of the Grand Duchy of Lithuania. They did not intend to follow the western model of a single religion Roman Catholic state, with one dominating Latin culture. Their stand resulted from the ethnic structure of the Grand Duchy of Lithuania. During the Jagiellonian dynasty, the Orthodox religion became a national and folk denomination, through the omnipresence of various forms of cult and rites. The power of the Commonwealth was based on its recognition by the Orthodox Ruthenian population of the Crown and the Grand Duchy of Lithuania as their own state. Good multireligious and multicultural cohabitation was shaken by the 1596 Union of Brest (Unia Brzeska). The Union of Brest undermined the main element of Ruthenian culture, based on its spiritual unity with Byzantium. A medial element, situated between the two traditions, was added to the existing Catholic-Orthodox model. The Union’s initiators were mistaken in their beliefs that its attractiveness would move Ruthenians from the Orthodox Church. Despite this tendency, the fall of Orthodox culture did not take place; on the contrary, it developed in new forms, which were more adequate to 17th century’s reality. Consequently, the Union of Brest did not turn against the Orthodox Church as such, but the Orthodox Church in the Commonwealth. The Union of Brest was in some aspects beneficial for the Roman Catholic Church, yet it did not solve any of the internal problems of the state. In Poland the distance between Polish elites and Ruthenian culture increased. A Protestant, brought up in western culture, was closer to a Catholic than a Ruthenian following Byzantine traditions, though increasingly more and more immersed in Polish culture.
    Źródło:
    Latopisy Akademii Supraskiej; 2017, Cerkiew a asymilacja- swój i obcy, 8; 207-224
    2082-9299
    Pojawia się w:
    Latopisy Akademii Supraskiej
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-3 z 3

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