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    Wyświetlanie 1-3 z 3
    Tytuł:
    Upadek parafii w Chorupniku. Przyczynek do dziejów reformacji w Polsce
    The fall of the Chorupnik parish. A contribution to the history of reformation in Poland
    Autorzy:
    Szady, Bogumił
    Powiązania:
    https://bibliotekanauki.pl/articles/1891908.pdf
    Data publikacji:
    2013
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    diecezja chełmska
    Chorupnik
    reformacja
    kontrreformacja
    duchowieństwo katolickie
    beneficja kościelne
    szlachta
    Chełm diocese
    Reformation
    Counter-Reformation
    Catholic clergy
    Church benefices
    nobility
    Opis:
    The article takes up the question of the fall of the Latin parish in Chorupnik that belonged to the former Chełm diocese. The parish church in Chorupnik was taken away by Protestants in the second half of the 16th century. Attempts at recovering its property possessions by incorporating it into the neighboring parish in Gorzków, and then actions taken both by the Gorzków parish priest and the bishop and his chapter were unsuccessful. A detailed study of the attempt to recover the property of one of the parishes that disappeared during the Reformation, is situated within the context of the relations between the nobility and the clergy in the Counter-Reformation period. Research on the social, legal and economic relations in a local dimension is important for understanding the mechanisms of the mass departure of the nobility to reformed denominations, and then of their return to the Catholic Church.
    Źródło:
    Roczniki Humanistyczne; 2013, 61, 2; 135-145
    0035-7707
    Pojawia się w:
    Roczniki Humanistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Teoria konfesjonalizacji Heinza Schillinga i Wolfganga Reinharda w kontekście potencjału modernizacyjnego Polski
    A Theory of the Confessionalization of Heinz Schilling and Wolfgang Reinhard in the Contexts of the Modernity Potential of Poland
    Autorzy:
    Windyga, Irena
    Powiązania:
    https://bibliotekanauki.pl/articles/1833019.pdf
    Data publikacji:
    2020-05-14
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    konfesjonalizacja
    wczesno nowożytna Europa
    modernizacja
    reformacja
    kontrreformacja
    marksizm
    confessionalization
    early-modern Europe
    modernization
    reformation
    counterreformation
    marxism
    Opis:
    Celem artykułu jest omówienie teorii konfesjonalizacji autorstwa dwóch niemieckich historyków religii - H. Schillinga oraz W. Reinharda. Teoria ta powstała w opozycji do marksistowskiej wizji zachodzenia procesów przemian konfesyjnych we wczesnonowożytnej Europie, a ponadto stanowiła od przełomu lat siedemdziesiątych i osiemdziesiątych XX wieku konkurencyjny paradygmat wobec ujęcia socjologii religii przez M. Webera. W swoich rozważaniach nad teorią konfesjonalizacji kładę nacisk na tezę W. Reinharda o modernizacyjnym potencjale konfesjonalizacji katolickiej, argumentując to moim przekonaniem, że ów fundamentalny proces społeczny obecny w polskiej historii, ma również we współczesności wpływ na postawę Polaków wobec pracy przynależących w zdecydowanej większości do Kościoła rzymskokatolickiego. A zatem za ważny element modernizacji państwa uznaję ukształtowanie się określonej etyki pracy reprezentowanej przez przeważającą liczbę jego obywateli, którzy jednocześnie są członkami określonej wspólnoty wyznaniowej. W niniejszej pracy dokonałam przeglądu literatury obcojęzycznej (głównie niemieckiej) - praktycznie w Polsce niedostępnej, a przez to mało znanej.
    The aim of this article is to discuss the theory of confessionalization created by two German historians of religion – H. Schilling and W. Reinhard. This theory was in opposition to the Marxist vision of the overlapping confessional processes of change in early- -modern Europe, and also represented the late 70’s and 80’s of 20-th century the competitive paradigm to M. Weber’s recognition of the sociology of religion. In his reflections on the theory of the confessionalization put emphasis on the idea of modernization W. Reinhard potential of the catholic confessionalization, arguing that by my opinion that this fundamental social process present in Polish history, has an influence in the modern ages on Poles’ attitude Poles towards work who’s belonging to the Roman Catholic Church in the vast the majority. Therefore, as an important element in the modernization of the country, I consider the formation of a specific work ethic represented by the overwhelming number of its citizens who are also members of a particular religious community. In this paper, I have done an overview of the foreign literature (mainly German) – in Poland practically inaccessible, and unknown.
    Źródło:
    Roczniki Nauk Społecznych; 2014, 42, 4; 159-178
    0137-4176
    Pojawia się w:
    Roczniki Nauk Społecznych
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Konfesja. Kilka uwag o znaczeniu terminu oraz jego używaniu i nadużywaniu w polskiej literaturze historycznoartystycznej
    Confession. A Few Remarks on the Meaning of the Term and its Use and Abuse in Polish Historical-Artistic Literature
    Autorzy:
    Krasny, Piotr
    Walczak, Marek
    Powiązania:
    https://bibliotekanauki.pl/articles/1953485.pdf
    Data publikacji:
    2006
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    ołtarz
    konfesja
    kontrreformacja
    mensa
    relikwie
    nastawa ołtarza
    altar
    confessio
    confession
    Counterreformation
    relics
    retable
    Opis:
    A tendency has recently appeared in Polish art-historical literature, initiated most certainly by Szczęsny Dettloff, to treat the term confession in a very broad sense. One understand here all the altars that contain bigger relics, or almost complete bodies of saints. Now Ryszard Mączyński's book crowns this tendency, for it numbers several dozen “modern Polish confessions,” which most often have the form of an altar with relics laid in an ornamented coffin lifted up above a mensa. This form of an “altar-confession” is decisively different from the description of confessio contained in Milanese Archbishop St. Charles Boromeo's Instructiones fabrica et supellectilis ecclesiasticae of 1577, which is commonly thought to be the most important regulation of the principles of Catholic sacred art in the period after the Trident Council. He stated that the confessio should have the form of a crypt under on altar, containing the relics of a saint. Now confessions whose shape correspond to this definition were encouraged by Boromeo himself (in S. Prassede's church in Rome, in the cathedral, and in S. Fedele's church in Milan), and the bishops under his influence (e.g. Cardinal Gabriele Paleotti in the cathedral in Bologna). The famoust confession erected during the Counterreformation was St. Peter's confession in the Vatican Basilica (Carlo Maderno, completed in 1616). The altar and the baldachin put up over this wide crypt were never described in the 17th century as integral elements of the confessio, but as autonomic structures, supplementing the ornamentation of the tomb of the first pope. In the Italian texts of the Counterreformation period we do not find any transposition of the term confessio on the altar in which the bigger relics are laid over the floor, in the mensa, or in the retable. This type of altars were not called confessions even in the Polish sources until the end of the 18th century. Most often they were simply described as tombs or saints' mausoleums. Therefore it seems that referring the term confession to them is obviously anachronic and can make difficult in the future to study the sources of the artistic ornamentation of the saints' cult in Polish Kingdom of the Counterreformation period. The scope of the term confession, recently propagated by Mączyński, also decisively diverges from the definition of the term, as it is assumed in the most important West European artistic lexicons. We mean those lexicons that have the same scope of the term in relation to the Counterreformation epoch as it was assumed by Boromeo. We can do nothing but to adjust the Polish meaning of the confession to the standard accepted by scholars in other countries. If we allow ourselves to be free in acquiring universal artistic terms, we can be separated in the history of art from scientific discussion that is going on in other countries. A tendency has recently appeared in Polish art-historical literature, initiated most certainly by Szczęsny Dettloff, to treat the term confession in a very broad sense. One understand here all the altars that contain bigger relics, or almost complete bodies of saints. Now Ryszard Mączyński's book crowns this tendency, for it numbers several dozen “modern Polish confessions,” which most often have the form of an altar with relics laid in an ornamented coffin lifted up above a mensa. This form of an “altar-confession” is decisively different from the description of confessio contained in Milanese Archbishop St. Charles Boromeo's Instructiones fabrica et supellectilis ecclesiasticae of 1577, which is commonly thought to be the most important regulation of the principles of Catholic sacred art in the period after the Trident Council. He stated that the confessio should have the form of a crypt under on altar, containing the relics of a saint. Now confessions whose shape correspond to this definition were encouraged by Boromeo himself (in S. Prassede's church in Rome, in the cathedral, and in S. Fedele's church in Milan), and the bishops under his influence (e.g. Cardinal Gabriele Paleotti in the cathedral in Bologna). The famoust confession erected during the Counterreformation was St. Peter's confession in the Vatican Basilica (Carlo Maderno, completed in 1616). The altar and the baldachin put up over this wide crypt were never described in the 17th century as integral elements of the confessio, but as autonomic structures, supplementing the ornamentation of the tomb of the first pope. In the Italian texts of the Counterreformation period we do not find any transposition of the term confessio on the altar in which the bigger relics are laid over the floor, in the mensa, or in the retable. This type of altars were not called confessions even in the Polish sources until the end of the 18th century. Most often they were simply described as tombs or saints' mausoleums. Therefore it seems that referring the term confession to them is obviously anachronic and can make difficult in the future to study the sources of the artistic ornamentation of the saints' cult in Polish Kingdom of the Counterreformation period. The scope of the term confession, recently propagated by Mączyński, also decisively diverges from the definition of the term, as it is assumed in the most important West European artistic lexicons. We mean those lexicons that have the same scope of the term in relation to the Counterreformation epoch as it was assumed by Boromeo. We can do nothing but to adjust the Polish meaning of the confession to the standard accepted by scholars in other countries. If we allow ourselves to be free in acquiring universal artistic terms, we can be separated in the history of art from scientific discussion that is going on in other countries.
    Źródło:
    Roczniki Humanistyczne; 2006, 54, 4; 67-97
    0035-7707
    Pojawia się w:
    Roczniki Humanistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-3 z 3

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