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Tytuł:
Wojnicki kościół grodowy
The Wojnicz Town Church
Autorzy:
Szymański, Józef
Powiązania:
https://bibliotekanauki.pl/articles/1944898.pdf
Data publikacji:
2009
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
historia Kościoła
Kościół w Polsce
parafia Wojnicz
kościół grodowy
history of the Church
the Church in Poland
parish Wojnicz
castel church
Opis:
In Polish historiography study of the beginnings of the parish is continued. In connection with the study town churches (ecclesia castrensis) are said to be the oldest parishes, but constitutive features of such churches are not searched for. On the example of this kind of church in Wojnicz (southern Małopolska) the author tries to establish these features. In the conclusion he says that the town church is:1. A church built in the 10th-12th century functioning in a town that is not a ruler's residence, but exercises the monarch's power in the adjoining area.2. Canons – there are usually three of them – apart from ecclesial duties (officium dominum) do some work for the ruler (e.g. they record the people's tributes).3. The clergy participate in the ruler's income; hence their remuneration has the character of a stipend (stipendium) and its amount depends on the amount of the ruler's income.4. Within a more or less advanced reform of the Gregorian type at the break of the 11th century bishops effect a break of the ties with the ruler; however, they keep the sources of their income, which is the beginning of the tithe.5. The churches become legal entities and eo ipso they gain the right to exercise curam animarum (baptism, marriage, funeral).6. Depending on the amount of remuneration that receives the character of the benefice (beneficium), the clergy organize college chapters, or simply parishes with a greater number of priests. Churches in magnates' towns (proceres), organized on the pattern of the prince's ones, passed through an analogous process.
Źródło:
Roczniki Humanistyczne; 2009, 57, 2; 5-19
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Opieka społeczna w Kościele wschodnim
Social care in the eastern Church
Autorzy:
Surdacki, Marian
Powiązania:
https://bibliotekanauki.pl/articles/1891848.pdf
Data publikacji:
2013
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
prawosławie
unici
Ormianie
bractwa cerkiewne
szpital
przytułek
monastyr
cerkiew
Orthodox Church
Uniates
Armenians
Orthodox brotherhoods
hospital
shelter
monastery
Orthodox church
Opis:
Charitable work in the Orthodox Church on the territories of the Republic of Poland was carried on mainly on the basis of Orthodox brotherhoods set up as institutions affiliated to churches or monasteries. The brotherhoods were established on a larger scale from the beginning of the 16th century in towns situated on the Eastern lands of the Polish-Lithuanian state. Members of the brotherhoods were called „brothers of mercy”, as they practiced „mercy and pious deeds”. The brotherhoods established and maintained hospitals for the poor, they organized aid for the sick and old, gave away alms, took care of funerals, organized relief and loan associations, pupils' dormitories, and a variety of charitable funds. The most intensive development of the Orthodox brotherhoods fell on the end of the 16th and the first half of the 17th centuries. In the 18th century apart from the brotherhoods already working, Uniate confraternities were affiliated to Orthodox churches. They were modeled after Orthodox associations also conducting charitable work, albeit to a lesser degree. Besides brotherhoods social care was conducted in the Orthodox Church on the basis of hospitals–shelters. Ruthenian shelters were established in bigger towns that were centers of Ruthenian settlement movement, and at the same time of the work of Orthodox brotherhoods that controlled them. After the Brest Union of 1596 also the Uniate Church established its shelters. Moreover, in the Eastern Church charitable work was also conducted by monks in monasteries (Basilian monks), establishing hospitals at their monasteries, or giving away alms at the monastery gates. In Lvov and Zamość also believers of the Armenian rite had their hospitals.
Źródło:
Roczniki Humanistyczne; 2013, 61, 2; 249-271
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Церковно-співочі ініціятиви Василіянських монастирів
Church Singing Activities in Basilian Monasteries
Autorzy:
Yasіnovs’kiy, Yurіy
Powiązania:
https://bibliotekanauki.pl/articles/1795771.pdf
Data publikacji:
2020-01-27
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
ukraiński śpiew kościelny
monastery bazyliańskie
śpiew kakofoniczny
Ukrainian church singing
Basilian monasteries
kalophonic chant
Opis:
Działalność w zakresie śpiewu kościelnego w monasterach bazyliańskich Autor artykułu podkreśla rolę, jaką odegrały bazyliańskie monastery w rozwoju śpiewu kościelnego oraz muzyki instrumentalnej. W XVII w., na terenie Ukrainy i Białorusi, wspierały one nie tylko tradycyjny śpiew liturgiczny, ale i nowe rozwiązania, co potwierdzał m.in. Jozafat Kuncewicz OSBM. Nie bez znaczenia był tutaj również wpływ kultury zachodniej, oddziałującej na Kościoły wschodnie. Monastery te stały się ważnym ośrodkiem rozwoju późnobizantyjskiej kultury śpiewu kościelnego, rozpowszechniając styl śpiewu kalofonicznego także na terenach rosyjskich (głównie moskiewskich), bułgarskich i mołdawskich. Oprócz monodycznego śpiewu melizmatycznego w klasztorach praktykowano śpiew partesny i chóralny (monaster w Żyrowiczach), działali tam liczni śpiewacy i kompozytorzy (np. w Ławrze Peczerskiej w Kijowie), zaś podczas świąt wprowadzano nawet muzykę instrumentalną (jak to miało miejsce w Ławrze Uniowskiej, gdzie przebywał wówczas Atanazy Szeptycki).
The author of the article emphasizes the role of Basilian monasteries in the development of church singing and instrumental music. In the 17th century, in the territories of Ukraine and Belarus, they supported not only traditional liturgical singing, but also new solutions (which was confirmed, among others, by Josaphat Kuncevich OSBM). Not without the influence of Western culture, these monasteries became an important centre for the development of late Byzantine church singing culture, spreading the style of kalophonic chant also in Russian (mainly Moscow), Bulgarian and Moldavian areas. Apart from monodic melismatic chant, the partesny and choral singing was practiced (Zhyrovichy Monastery). Moreover, numerous singers and composers were active there (e.g. in (Kyiv Pechersk Monastery), and during holidays even instrumental music was introduced (as it was the case in Univ Monastery, where Athanasius Szeptycki stayed at that time). Both Ukrainians and Belarusians introduced their creative achievements and professional engagement to the Moscovia monastery.
Źródło:
Roczniki Humanistyczne; 2019, 67, 12; 27-37
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Romański tympanon kościoła parafialnego w Wysocicach. Głos w dyskusji
The Romanesque Tympanum of the Parish Church in Wysocice: Another Opinion in the Debate
Autorzy:
Błażejewska, Anna
Powiązania:
https://bibliotekanauki.pl/articles/1787924.pdf
Data publikacji:
2021-05-10
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
tympanon
kościół w Wysocicach
rzeźba romańska w Polsce
ikonografia
unia hipostatyczna w sztuce
fundacje Iwo Odrowąża
tympanum
church in Wysocice
Romanesque sculpture in Poland
iconography
hypostatic union in art
church foundings by Iwo Odrowąż
Opis:
Artykuł polemizuje z niektórymi dotychczasowymi tezami i stanowi uzupełnienie poruszanych wcześniej zagadnień. Tympanon niesłusznie ma opinię prymitywnie wykonanego. Jest nieukończony, ale partie w pełni opracowane noszą znamiona ręki wprawnego artysty. Przypisanie go do warsztatu pracującego w Strzelnie jest właściwe (ale nie jako naśladownictwo), lecz wskazanie na pośredni wpływ mistrza Wiligelma czy włoski warsztat w Heiligenkreuz – nietrafne. Nie jest też bezpośrednio zależny od alzackich, nadreńskich czy saskich przykładów, jest raczej (tak jak i ten w Strzelnie) zjawiskiem „równoległym” do nich. Tympanon upamiętnia i dopełnia akt fundacji bpa Odrowąża, prezentuje prawdy teologiczne, jak i odwołuje się do dziejów zbawienia. Wykorzystano do ich prezentacji przedstawienia, które towarzyszyły tekstom Prologu ewangelii według św. Jana (Maiestas Domini i Boże Narodzenie), a jednocześnie unaoczniały dogmat o unii hipostatycznej dwóch natur Chrystusa. Fundator trzymający w dłoniach kielich eucharystyczny ukazuje obecność Chrystusa pod postacią Sakramentu Eucharystii. Pozwala to rozumieć sens całości „dogmatycznie” i „historycznie” – jako dzieje Zbawienia (Słowo Przedwieczne, Wcielenie, czas Kościoła = Eucharystia – po powtórne przyjście Chrystusa).
This article challenges some of the previously-held opinions and is itself a supplement to earlier issues. The tympanum has been wrongly supposed to have been crudely wrought. It is incomplete, but there are some fragments which show the work of a skillful artist. It has actually been attributed to the oeuvre of a workshop operating in Strzelno (but not as an imitation) and has been inaccurately stated to have been influenced by the sculptures of Master Wiligelm and the Italian workshop operating in Heiligenkreuz. It is, rather, a work “parallel to” those examples from Alsace, the Rheinland and Saxony. The tympanum from Strzelno both commemorates and complements the foundation of the church by Bishop Odrowąż, and shows theological truths and the history of Salvation according to the “Prologue” of Saint John (Maiestas Domini and the Nativity), whilst simultaneously visualising the dogma of the hypostatic union of the two natures of Christ. This allows us to understand the whole of the tympanum from both the “dogmatic” and “historical” perspectives as being the history of Salvation (with the founder holding the Eucharistic chalice, reminding us of Christ’s presence in the sacrament of the Eucharist).
Źródło:
Roczniki Humanistyczne; 2021, 69, 4; 35-54
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
The Attitude of Uniate Bishops towards Calendar Reforms in the Latter Half of the 18th Century
Autorzy:
Wereda, Dorota
Powiązania:
https://bibliotekanauki.pl/articles/1807006.pdf
Data publikacji:
2019-10-23
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Uniate Church; calendar reforms; Uniate bishops; 18th century; reduction of holidays; liturgical calendar of Uniate Church
Opis:
The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 59 (2011), issue 2. The provisions of the Union of Brest guaranteed the use of the Julian calendar in the Uniate Church. In the second half of the 18th century, as a result of the socio-political changes and the so-called reduction in holidays in the Latin Church the question of a reformed calendar was brought up among the hierarchs of the Uniate Church. Its elaboration and corresponding debates showed that the calendar was clearly considered to be an element of identification for all the faithful and an important factor creating a sense of separateness and identity in the multidenominational and multinational Polish Republic. The issue of reforming the calendar used by the Uniate Church was raised at the Great Sejm, but a new list of feasts was compiled by Uniate bishops during the congress of 17th September 1790 held in Warsaw. The hierarchy of the Uniate Church was also obliged to take a stance on the changes in the calendar introduced by the invading countries. The actions taken by Uniate hierarchs in the 18th century reflect an attempt to combine economic reasons with religious ones as well as social influences dictated by the ideas of the Enlightenment.
Źródło:
Roczniki Humanistyczne; 2018, 66, 2 Selected Papers in English; 79-101
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Dekoracje kościoła jezuitów w Nysie
Decorations in the Jesuit Church in Nysa
Autorzy:
Karpowicz, Mariusz
Powiązania:
https://bibliotekanauki.pl/articles/1954599.pdf
Data publikacji:
2002
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The post-Jesuit church in Nysa, built in the years 1688-1690, is a three-span basilica with galleries, a narrower organ-loft span and two chapels on the sides of the presbytery. Initially the whole church interior was decorated with stuccoes. After the damages inflicted by the 1741 war and in 1751-1765 the stuccoes survived only on the column capitals and in the entablature of the presbytery and the nave, on the rood-screen arch and on the arch from the nave to the organ-loft. Decorations on the vaults of the side chapels survived – of the northern one – the Crucifiction chapel and of the southern one – the Guardian Angels chapel (now Jesus’ Heart chapel). In the northern chapel the cross vault is cut with two strips of acanthus ornament with an oval area for a fresco painting, and on the western wall similar motifs of ‘wet’ acanthus form the frames of the fresco. In the southern chapel the decorations are more varied. Besides the ‘wet’ acanthus, motifs appear here of fruit and flowers hung on bands held by four eagles at the top of the vault, and on the entrance arch there are grapevines rendered in a veristic way. In the presbytery and the nave composite capitals and a twig of the ‘wet’ acanthus in the frieze of the entablature have survived as well as plant motifs in the arch spandrels formed in a different way in each span. The frescoes were painted by Karol Dankwart of Nysa, which is confirmed in the sources. He worked for the Wrocław bishops; and also in Cracow, Poznań and Jasna Góra. However, the stucco painter is still unknown. We only know that Dankwart often co-operated with the stucco painter Bianchi whose Christian name was Giovanni or Adalbert. A comparison of the stuccoes that occur besides Dankwart’s painted decorations in the Jesuit church in Poznań or in the Jasna Góra basilica show beyond doubt that the decorations were made by the same hand. I have already shown that Bianchi also co-operated with the architects Catenazzis from Wielkopolska. Friezes of twigs of ‘wet’ acanthus, identical as the ones in Nysa, occur in the Cistercian church in Przeme˛t, in the Leszno parish church, in the presbytery of the Phillipian church in Gostyń and in the Franciscan and Jesuit churches in Poznań . The decoration of the chapel dome in the Bernardine church in Ś wie˛ta Anna of probably 1695 done by Bianchi (in co-operation with Dankwart) is especially good. Giovanni Battista Bianchi vel Blanco is known in the literature to have worked in St. Florian in Austria in the years 1685-1686 and 1705- 1722, and also in Poland. In Silesia his first work was the decoration in Nysa (about 1689), then he decorated with ślinki a number of Polish churches and palaces (in Konarzew, 1699). In Polish literature he is sometimes mentioned with the wrong name – Adalbert, Wojciech, Alberto. The public register in Campione d’Italia says that ‘Joannes Baptista filius Mastri Dominici Biancho et Lucia” was born on 16 May 1659. His godfather was ‘Giacomo Guruvo of Bissone, a relative of Carlo Maderno coming from the well-known family of stone-masons and architects.
Źródło:
Roczniki Humanistyczne; 2002, 50, 4 Special Issue; 413-423
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Przyczynek do dziejów kościołów: św. Wojciecha i św. Marii Magdaleny w Wąwolnicy
A Contribution to the History of St Adalbert and St Mary Madeleine Churches in Wąwolnica
Autorzy:
Pisarek-Małyszek, Katarzyna
Powiązania:
https://bibliotekanauki.pl/articles/1954341.pdf
Data publikacji:
2003
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Wąwolnica
parafia Wąwolnica
kościół p.w. św. Wojciecha
kościół p.w. św.Marii Magdaleny
historia Kościoła
the Wąwolnica parish
St Adalbert Church
St Mary Madeleine Church
history of the Church
Opis:
Wąwolnica is numbered among the oldest centres of Christian religious cult in the Lublin region, although no documents (charters of foundation) concerning the parish churches that could confirm these propositions have survived. However, it is analysis of the very invocations of the two churches in Wąwolnica – St Adalbert and St Mary Madeleine – that may point to a very old origin of the parish. The question of which of the two churches should be considered older is another subject of research, besides finding out about the origins of the Wąwolnica parish centre. From Jan Długosz's Liber Beneficiorum dioecesis Cracoviensis we learn that St Mary Madeleine Church was a mother church (matrix) for the St Adalbert one. In the other written sources we do not find any mentions on this subject. Recently archaeologists have joined historians' studies. In 1999 on the Wąwolnica Church Hill, during construction works, archaeological control works were carried out. On the basis of the archaeologists' studies of the revealed foundations and cultural strata it was established that the defensive circumferential wall on the Hill was built in the 15th century, simultaneously with the two-story brick St Adalbert Church that has been preserved till today as a sanctuary to Our Lady of Kębło. According to the archaeologist Irena Kutyłowska, it is this church that should be considered the older one. Hence, archaeologists' and historians' opinions on the Wąwolnica churches differ and today it is hard to tell who is right. These discrepancies can only be removed after systematic archaeological studies are conducted in Wąwolnica.
Źródło:
Roczniki Humanistyczne; 2003, 51, 2; 209-220
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Niezachowany kościół jezuicki w Krośnie nad Wisłokiem
The Non-Existent Jesuit Church in Krosno
Autorzy:
Grzebień, Ludwik
Powiązania:
https://bibliotekanauki.pl/articles/1954592.pdf
Data publikacji:
2002
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
Among the baroque churches built in the 17th century in Red Ruthenia the now nonexistent church in Krosno on the River Wisłok was an outstanding one. Jesuits settled in Krosno in 1614 and they built the first wooden chapel in 1632. Despite the wars construction of a stone church was conducted exceptionally fast, in the years 1655-1667. The church was rectangular with two spires, one nave and three lower and upper chapels on both sides. The chapels were covered with al fresco paintings in 1726 by the painter Adam Swach who was helped by Marcin Sitkiewicz. There were 12 baroque altars in the church that were built in the years 1666-1726. The remaining furnishings were made by local artists in 1668-1693. The church was consecrated in 1693. Its basic furnishings were supplied then. After that date the interior was only decorated and modernized. The church spires built about 1680 without foundations that were deep enough caused that a crack appeared in the middle of the church’s facade when the college was built on much deeper foundations; ultimately one of the spires fell down at the end of 1717. Its fall deranged part of the church’s vault and caused numerous damages in the furnishings. Despite the repairs that were conducted also later cracks appeared in the church’s walls. After the order had been supressed the church was closed in 1783, and its furnishings were sold by auction to the nearby churches. Since it was not repaired there were fears that it could collapse and hence it was demolished in 1807.
Źródło:
Roczniki Humanistyczne; 2002, 50, 4 Special Issue; 283-300
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Zarys dziejów nauczania historii Kościoła na Uniwersytecie Lwowskim w XIX wieku
An Outline of the Teaching of the History of the Church at Lvov University in the 19th Century
Autorzy:
Puszka, Alicja
Powiązania:
https://bibliotekanauki.pl/articles/1953413.pdf
Data publikacji:
2006
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Uniwersytet Lwowski
historia Kościoła
wydziały: Teologiczny
Filozoficzny i Prawniczy
Katedra Historii Kościoła
Lvov University
history of the Church
Faculty of Theology
Faculty of Philosophy
Faculty of Law
Department of the History of the Church
Opis:
In the years of 1784-1871 the university in Lvov was re-opened as a German Josephine University with the following faculties: Philosophical, Theological, Legal, and Medical. In the initial period of the 19th century the then professors did not conduct a more reliable and systematic research on the history of the Church. The history of the Church, nevertheless, was regularly lectured within the schedule of the particular faculties. The following father professors worked then: J. B. Fisinger, A. Bielecki, F. K. Zachariasiewicz, O. Krynicki, J.Delkiewicz, and others. From the 1960s onwards the university was gradually polonised, and in 1871 it became a Polish university at which the Ukrainian language had the same rights. It was only then that historians started research mainly on the period of the Middle Ages, including the origins of the Church in the world and in Poland. Works were written that discussed the organisational and political relations between the Church and the state during the first centuries. It was then that biographies of the first Polish bishops, archbishops, lives of the saints, the first papers characterising some pontificates, history of the papacy and the relations between the Polish Republic and the Vatican, together with some more reliable works on the history of the Eastern Church. At the Philosophical Faculty in the period of positivism there were the following departments: of universal history, of Austria, of Poland and modern history. The department of universal history was conducted from 1863 on by H. Zeissberg, then K. Liske. In the years of 1891-1914 it was run by R. Dembiński, who specialised in the history of the Church, studied the history of papacy and its position towards Poland. The department of the history of Austria was run from 1871 on by I. Szaraniewicz; he studied mainly the history of Russia and the Eastern Church. The history of the Church, the legal aspect of its existence and activity, remained in the field of interest of the scholars working at the Faculty of Law: E. Rittner and J. Kasznica. Their heritage was taken over in 1888 by the canon law professor W. Abraham, one of the then most eminent experts on the history of the Church at Lvov University. A separate department of the history of the Church was established at the Faculty of Theology. In this department lectures were delivered by Rev. J. Delkiewicz and Rev. E. Skrochowski. From 1895 to 1912 Rev. J. Fijałek worked in this department, an eminent historian of the Church, the author of numerous publications on the history of the Catholic and Eastern Churches, on the law and church organisation, on the Scriptures, and on the devotion to the Mother of God, and many others. Professors of Lvov University in the 19th century initiated pioneer researches on the history of the Church in Poland; many of their publications are relevant still today.
Źródło:
Roczniki Humanistyczne; 2006, 54, 2; 37-53
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Cerkiew Prawosławna w ogniu ukraińskiej rewolucji 1917-1918
The Orthodox Church in the midst of the Ukrainian revolution of 1917-1918
Autorzy:
Kucy, Aleksy
Powiązania:
https://bibliotekanauki.pl/articles/1929171.pdf
Data publikacji:
2012
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Cerkiew Prawosławna
Sobór
autokefalia
rewolucja ludowa w Rosji
The Orthodox Church
council
autocephalia
February Recolution in Russia
Opis:
The political events in the wake of the February revolution of 1917 in Russia resulted in new, independent national political entities. Ukraine went through the three-stage political metamorphosis, realized by three different governments: socialist, conservative and nationalist. Socio-political transformations also affected religion. The Orthodox Church was exposed to numerous reforming ambitions and aspirations. The main idea was to make the Church national and to grant it an autocephalous status – a problem that the particular Ukrainian revolutionary governments were trying to solve in their own ways. It is worthwhile to analyse the testimonies of the time, which illustrate the engagement of the Orthodox clergy in the processes mentioned above, and the role that the clergy played in the formation of a new Ukrainian statehood.
Źródło:
Roczniki Humanistyczne; 2012, 60, 2; 79-106
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Architektura Kościoła Pojezuickiego w Chojnicach
The Architecture of the Post-Jesuit Church in Chojnice
Autorzy:
Rogólski, Piotr P.
Powiązania:
https://bibliotekanauki.pl/articles/1954591.pdf
Data publikacji:
2002
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
The former Jesuit church in Chojnice together with the college building forms a baroque complex, one of the most precious in East Pomerania. The history of the Chojnice Jesuits and the history of the construction of their monastery church may be reconstructed on the basis of the Jesuit chronicles: “Historia Residentiae Conecensi Societatis Jesu” of the years 1620- 1773 (ARSI). The present article presents an analysis of the style of the Chojnice church architecture, defines its artistic origin and gives a precise account of the Jesuits’ role. Bringing Jesuits to Chojnice resulted from the denomination rivalry in the town that had unfavourable results for the Catholics. From the middle of the 16th century, when the Protestant denomination was accepted officially, in King’s Prussia Reformation tendencies became more intensive. Protestantism was also a sign of the Prussian towns-people’s separatism; however, political dependence of that province from the Crown gave a good opportunity for a counter-Reformation action. At the beginning of the 18th century the Jesuits decided to build a new brick church; however, initially Primate Stanisław Szembek did not allow it because of the close neighbourhood of the big Gothic parish church and the cemetary. It should be thought that a change in this attitude was influenced by the denomination rivalry in the town. The construction of the church was begun in 1718, but because of shortage of money the work was stopped. Only in the years 1730-1733 construction was started again, according to a new design, and the work was finished in 1744. The Chojnice church is a single nave, two-span building, with rows of side chapels that are connected with narrow passages. The interior of the wide nave is divided into two spans by massive wall pillars with pairs of pilasters that suppport the żaglaste vaults. The space between the pillars is formed by chapel-gallery anexes, the gallery vaults being as tall as the nave. The pillars’ quoins are cut, which visually stresses centralization of space. Illusionistic polychromies and a rich stucco decoration are a significant complementation of the interior. In the subject literature defining the architectonic type of the Chojnice church is the basic research problem, as well as finding out about its origin and architect. According to some researchers it is a halowy building with two aisles (among others, G. Chmarzyń ski, B. Makowski, E. Dehio and E. Gall); other authors say it is a halowo-emporowy building (e.g. T. Chrzanowski and M. Kornecki) or a halowy one (A. J. Baranowski). Most researchers assume that the Jesuit builder, Jan Zelmer, was the architect of the church. The post-Jesuit church in Chojnice is the type of wall-pillar building with galleries, and with respect to its form it is a longitudinal-central solution where within the frames of the traditional longitudinal arrangement, here limited to two spans, centralization of the interior is strongly stressed compositionally. The region closest to Chojnice where this model of church occurs is Silesia where this type of buildings was especially popular in the baroque period. The question appears if the Chojnice church was an architectonic transfer from the Silesian circle and if its design is based on a particular model. On the basis of comparative analysis we may state that the Chojnice church reveals a general resemblance to Silesian ones only in the architectonic system. From the point of view of disposition of the plan we cannot find a similar building in Silesia, whereas the pilgrimage church in Trautmannshofen (Upper Palatinate) built in 1683-1686 reveals closer analogies. A similar architectonic system is found in the circle of Czech architecture in the Visitation of the Virgin Mary church in Hejnice (1722-1729). We also do not find the motif of double windows in the span system in the circle of Silesian architecture, but such an arrangement was popular in south Germany (e.g. the Benedictine church in Weingarten, 1715-1725). In the case of the Jesuit church in Chojnice the unknown architect created another version of a nave interior with chapel-gallery annexes and with a developed wall-pillar system; the whole was composed in the system of a two-span interior. One of the building inspectors of that church on behalf of the Jesuit order was Jan Zelner who came to Chojnice from the Poznań college. The Chojnice church, in its interior solution, is a remote architectonic import from the Czech circles and it was the Jesuits who made the decision about the import and its realization. Researchers stress the fact that the order adjusted its building foundations to the local tradition and needs as well as to the function and importance of a given centre. The area where wall-pillar churches with galleries occurred is limited mainly to the Habsburg monarchy provinces and to south Germany, that is to where there was strong rivalry between Catholics and Protestants, also in the field of architecture. In the area Jesuits propagated a defined kind of church architecture and their models from Munich, Dillingen, Prague, Olomouc and Legnica played an important role in development of baroque church architecture in Central Europe. The architectonic programme of these buildings responded to the order’s preaching needs and religious-propaganda tasks. On the basis of our findings we may state that Jesuits brought to Chojnice an architect, may be a Jesuit, just from the circle of the Catholic provinces of Germany. The innovatory architectonic programme of the church responded to the local needs, which was connected with denomination rivalry in the town itself and the Jesuits’ counter-Reformation tasks. The church fulfilled an important identification and prestige function that was transferred to the founders and the local Catholic society. The Jesuit church in Chojnice significantly influenced the development of the local architecture and its architectonic programme is repeated in the churches in Wysoka (the Wyrzysk district), Zamarte (a Bernardine one) and in Kcynia (a shod Carmelites’ one).
Źródło:
Roczniki Humanistyczne; 2002, 50, 4 Special Issue; 261-282
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Rozwój sieci parafialnej Kościoła Łacińskiego w ziemi chełmskiej do początku XVII w.
Development of the Parish Network of the Latin Church in the Chełm Province From the Beginning of the 17th Century
Autorzy:
Czarnecki, Włodzimierz
Powiązania:
https://bibliotekanauki.pl/articles/1954997.pdf
Data publikacji:
2000
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Kościół
parafia
Chełmskie
Church
paristz
the Chełm province
Opis:
The Chełm province, similar to the remaining Ruthenian territories that were part of the Polish Republic, was aland where two great Christian Churches coexisted: the Latin and the Orthodox ones. Polish settler expansion in the Chełm province was accompanied from the middle of the 14th century by afast development of territorial structures of the Latin Church. Formally the beginnings of the Chełm Bishopric go back to 1359 but one can speak about actual functioning of the diocese only from 1417 when it was taken over by Jan Biskupiec. At the first stage of development of the Church territorial organization the existing system of stronghold centers was used. All the parishes of the district type founded by the King were in towns (Chełm, Hrubieszów, Krasnystaw, Luboml, Ratno, Szczebrzeszyn), which stresses their relation to the town-foundation process. Besides the King's patronage, the Church's, or more precisely the Bishop's, property participated in development and consolidation of the parish network. The Church's fund activity was based on the Chełm Bishops' property. The pastoral institutions in Łyszcz, Skierbieszów, Kumów, Sawin and probably in Dobryniów were founded at the expense of the Diocese's Ordinaries – mainly Jan Biskupiec. The King's and the Bishops' fund movement (dying out as soon as the first half of the 14th century) was outdistanced by parish projects carried out owing to powers and means of the noblemen's property. The nobility did not fail to use the parish organization for economic stimulation of their neighborhood and for improving administration of their lands. This aim was the guiding principle of the 29 noblemen's funds set up until the middle of the thirties of the 17th century. Altogether 43 parish funds were established in the Chełm province up to 1635. Not all of them were permanent in their character: afew of them vanished completely (3), some churches were translated to new parishes (5), apart of them were reduced to the role of succursal chapels (2). The peak of the fund movement falls on the first half of the 15th century. 50% of all the founding projects were carried out then and all the categories of property participated in it. The proportions of particular types of patronage in the fund movement were not even: noblemen's funds comprised 67%, the King's – 21%, and the Church's – 12%, which probably corresponded to the ownership structure in the Chełm province. The erected parish churches show aclose correlation to the territories that had been settled for along time. The parish network was afunction and emanated from colonization. Most new churches were founded in the southwest and central parts of the province. The parishes of that region also took pride in being the oldest ones. On the other hand, there was aclear deficiency in development of Church institutions in Polesie Lubelskie and the north-east territories of the Chełm province situated on the right bank of the River Bug, that were backward as far as colonization is concerned. The average parish district comprised 244 km2, that is acircle whose radius was nearly 9 km. The mean area was very high due to the fact that there were only four functioning churches in the Luboml-Ratno region. In the Chełm region there was amodest average number of pastorate institutions, nevertheless in the thirties of the 17th century the parish network comprised the whole Chełm ecumene.
Źródło:
Roczniki Humanistyczne; 2000, 48, 2; 29-90
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Z aktualnych problemów ukraińskiej leksyki religijnej
Из актуальных проблем украинской религиозной лексики
Autorzy:
Nowacka, Dagmara
Powiązania:
https://bibliotekanauki.pl/articles/2120137.pdf
Data publikacji:
2007
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
słownictwo chrześcijańsko-religijne
literatura konfesyjna
język staro-cerkiewno-słowiański
Cerkiew greckokatolicka
dublety językowe
Christian and religious vocabulary
confessional literature
Old Church Slavonic language
Eastern Orthodox Church
language doublets
Opis:
Настоящая статья является пробой панорамного представления актуальных проблем развития украинской конфессионной лексики. Процесс стабилизации религиозной жизни украинцов, который начался в 90-ые гг. ХХ века, все еще требует разрешения многих вопросов. Одной из наиболее важных задач является нормализация языка, используемого в отправлении религиозного культа. Настоящее состояние украинской христианско-религиозной лексики демонстрируется в статье многочисленными примерами из молитвенников, катехизисов и различных изданий Святого Писания, что позволяет сделать вывод о дотаточно свободном использовании языковых эквивалентов из области фонетики, морфологии, словообразования, синтаксиса, стилистики и лексики.
Źródło:
Roczniki Humanistyczne; 2007, 54-55, 7; 149-162
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Interpretacja pojęcia munus w Konstytucji dogmatycznej o Kościele Lumen gentium
Interpretation of the Notion of Munus in the Dogmatic Constitution on the Church Lumen Gentium
Autorzy:
Słowikowska, Anna
Powiązania:
https://bibliotekanauki.pl/articles/1883469.pdf
Data publikacji:
2015
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Tematy:
Sobór Watykański II
Kościół
władza
zadanie
posługa
urząd
Second Vatican Council
Church
power
task
ministry
office
Opis:
Celem artykułu jest interpretacja pojęcia munus w Konstytucji Lumen gentium i dołączonej do tego dokumentu wstępnej Nocie wyjaśniającej. Łaciński rzeczownik munus jest wyrazem wieloznacznym. W nauczaniu Soboru Watykańskiego II słowo to występuje aż 255 razy, z czego 55 razy w Konstytucji Lumen gentium. Ojcowie soborowi używali tego terminu w znaczeniu „urzędu”, „funkcji”, „misji”, „służby”, „zadania”, „obowiązku”, „posługi”. W wielu miejscach tłumaczenia Konstytucji z języka łacińskiego na język polski w 1968 r. i 2002 r. są różne. Może to powodować nie tylko problemy interpretacyjne, ale także doktrynalne. L’interprétation de la notion munus dans la Constitution dogmatique sur l’Église Lumen gentiumL’objectif de cet article est de présenter l’interprétation de la notion munus dans la Constitution dogmatique sur l’Église Lumen gentium et dans la Note introductive explicative qui y est jointe.Le substantif latin munus est un mot polysémique. Dans l’enseignement du Concile Vatican II, il apparaît 255 fois, dont 55 fois dans la constitution. Les pères du Concile ont employé ce terme au sens ‘office’ (pol. ‘urząd’), ‘fonction’ (pol. ‘funkcja’), ‘mission’ (pol. ‘misja’), ‘ministère’ (pol. ‘służba’), ‘tâche’ (pol. ‘zadanie’), devoir’ (pol. ‘obowiązek’), ‘service’ (pol. ‘posługa’). Dans plusieurs endroits, les traductions de la constitution du latin en polonais datant de 1968 et de 2002 sont différentes. Ces différences peuvent causer non seulement des problèmes d’interprétation mais aussi des problèmes doctrinaux.
The purpose of this article is interpretation of the notion of munus in the Constitution Lumen gentium and enclosed with this document the Preliminary Note of Explanation. The Latin noun munus is an ambiguous word. In the teaching of the Second Vatican Council this word is present up 255 times, whereof 55 times in the Constitution Lumen gentium. The Council Fathers used this term in the meaning of: “office”, “function”, “mission”, “service”, “task”, “obligation”, “ministry”. In many places the translations of constitution from Latin language into Polish language in 1968 and 2002 are different. This can cause not only problems of interpretation, but also doctrinal problems.
Źródło:
Roczniki Humanistyczne; 2015, 63, 8; 125-145
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Tytuł:
Cztery figury w kościele św. Barbary w Krakowie
Four Figures in the Cracow St Barbara Church
Autorzy:
Gajewski, Jacek
Powiązania:
https://bibliotekanauki.pl/articles/1954601.pdf
Data publikacji:
2002
Wydawca:
Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
Opis:
Pointing to the important role played by the Jesuit St Barbara church in organization of spiritual life in Cracow Gajewski draws the reader’s attention to the fact that modernizations of the church interior conducted in the third decade of the 18th century and in the years 1764- 1767 were correlated in time with periods of intensification of the cult of Cordis Jesu and with aspiration to enliven the cult of the Virgin Mary the Dolorous. Pronouncements by the Polish nation represented by its ruler (August II in 1726) and the hierarchy of the Polish Church (1726, 1765) that the cult of Cordis Jesu should be recognized by the Holy See were connected with it. Participation of Polish Jesuits in those actions was understood and justified, as it was closely connected with the problems dealt with in writings by our Jesuit ascetic-mystic teologians as well as in Rev. Kasper Drużbicki’s works, precursory in the European scale. Gajewski links the modernization of St Barbara church conducted in the twenties of the 18th century (among others, the Jesuit sculptor Dawid Heel’s works) with sculpting (after 1726; probably around 1729-1731) four figures: of St Anna, St Joachim, St John the Baptist and John the Evangelist. Up till now in the subject literature the figures were dated to 1764-1767. Gajewski recognizes Johann Elias Hoffman, a sculptor coming from Vienna, and his younger brother Heinrich co-operating with him, as the ones who are the authors of the figures and of the sculptured decoration of the altar (that has not been preserved to our times) of the Virgin Mary the Dolorous. Johann Elial Hoffman, an artist using a distingushed, classicizing style that was based on the Italianized Vienna sculpture and probably the sculpture of the Veneto region, worked in Poland from 1721 until his death in 1751 (he died in Puławy near Lublin). Gajewski explains the lower standard of the sculptures representing St Joachim, St John the Baptist and St John the Evangelist with participation of the younger Hoffmann – Heinrich in their realization; Heinrich was less talented and his preparation for the job was worse. In conclusion Gajewski draws the reader’s attention to the mechanisms that rule Cracow’s art market and hypothetically points to the significant participation of the townspeople factor in organizing and functioning of the market for orders.
Źródło:
Roczniki Humanistyczne; 2002, 50, 4 Special Issue; 425-447
0035-7707
Pojawia się w:
Roczniki Humanistyczne
Dostawca treści:
Biblioteka Nauki
Artykuł
Wyświetlanie 1-15 z 123

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