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    Wyświetlanie 1-7 z 7
    Tytuł:
    Argentine Concordat as an International Agreement Regulating the Law of Patronage
    Autorzy:
    Osuchowska, Marta Zuzanna
    Powiązania:
    https://bibliotekanauki.pl/articles/1023042.pdf
    Data publikacji:
    2020-06-30
    Wydawca:
    Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
    Tematy:
    patronage
    Argentina
    Holy See
    Concordat
    Constitution
    Opis:
    In the history of relations between the Argentinean government and the Holy See, two ideas are permanently intertwined: signing the Concordat and defending national patronage. The changes that occurred in the 1960s indicated that exercising the right of patronage, based on the principles outlined in the Constitution, was impossible, and the peaceful establishment of the principles of bilateral relations could only be indicated through an international agreement. The Concordat signed by Argentina in 1966 removed the national patronage, but the changes to the content of the Constitution were introduced only in 1994. The aim of the study is to show the concordat agreement concluded in 1966 by Argentina with the Holy See as an example of an international agreement. The main focus is the presentation of concordat standards for the institution of patronage. Due to the subject and purpose of the study, the work uses methods typical of social sciences in the legal science discipline. The dogmatic-legal method is the basis for consideration of the Concordat as a source of Argentine law, and as an auxiliary method, the historical-legal method was used to show the historical background of the presented issue.
    Źródło:
    International Studies. Interdisciplinary Political and Cultural Journal; 2020, 25, 1; 89-109
    1641-4233
    2300-8695
    Pojawia się w:
    International Studies. Interdisciplinary Political and Cultural Journal
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Patronat parafii w dekanacie szadkowskim w drugiej połowie XVIII w.
    Parish patronage in Szadek decanate in the second half of the 18th century
    Autorzy:
    Różański, Mieczysław
    Powiązania:
    https://bibliotekanauki.pl/articles/510308.pdf
    Data publikacji:
    2010
    Wydawca:
    Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
    Tematy:
    parish patronage
    Szadek decanate
    patronat parafii
    dekanat szadkowski
    Opis:
    The right of patronage in Church law was understood as a set of rights and responsibilities with regard to a benefice. As benefices were mostly located on the founder’s estate, it became customary that the owner (or owners) of the locality where the parish church was situated was the parish patron. A major visible element of exercising the right of patronage was presentation to the bishop of clergymen to be considered for granting vacant benefices. Of the 19 parishes existing in Szadek decanate in the first half of the 16th century, two churches had royal patronage, six – ecclesiastical, and the most of them (11) had noblemen as patrons. In the second half of the 18th century the number of parishes in the decanate reached 27 as a result of further foundations by members of the nobility. The article presents, on the basis of available sources, the patrons of the parishes as in the second half of the 18th century.
    Źródło:
    Biuletyn Szadkowski; 2010, 10; 103-116
    1643-0700
    Pojawia się w:
    Biuletyn Szadkowski
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Журнальные и книжные посвящения Н. И. Новикова
    Dedications in the Books and Journals Edited by Nikolai NovikovDedications in the Books and Journals Edited by Nikolai Novikov
    Autorzy:
    Наталья Кочеткова, Наталья
    Powiązania:
    https://bibliotekanauki.pl/articles/968411.pdf
    Data publikacji:
    2015
    Wydawca:
    Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
    Tematy:
    dedication
    author
    addressee
    letter
    patronage
    дедикация
    автор
    адресат
    читатель
    меценат
    Opis:
    Следуя европейской традиции XVII−XVIII веков, Н. И. Новиков сопровождал дедика- циями почти все свои многочисленные издания. Его дедикации разнообразны и по выбору адресатов, и по своему характеру. Он обращался не только к царственным особам и высоко- поставленным покровителям, но и к людям, близким ему по своим убеждениям, к кураторам Московского университета, студентам, женщинам. Эти посвящения открывали новые воз- можности самого жанра в русской издательской практике.
    Many of the numerous books and journals edited by Nikolai Novikov bear dedications. These paratexts can be very different, depending on the addressee and the author’s relation to the particular person: Catherine II, powerful patrons, curators of the Moscow University or its students, friends and like-minded acquaintances, women, etc. Certain journals are even dedicated to the Fatherland. Novikov’s dedications also differ in form: some of them are very short, others have the form of a letter. Novikov followed tradition but also often went beyond the Russian publishing practices of his epoch.
    Źródło:
    Acta Universitatis Lodziensis. Folia Litteraria Rossica; 2015, Zeszyt specjalny 2015; 191-198
    1427-9681
    2353-4834
    Pojawia się w:
    Acta Universitatis Lodziensis. Folia Litteraria Rossica
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Female Monastic Patronage in Medieval Georgia: Queen Tamar and Her Monastery in Tighva
    Autorzy:
    Natsvlishvili, Natia
    Powiązania:
    https://bibliotekanauki.pl/articles/31335584.pdf
    Data publikacji:
    2023
    Wydawca:
    Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
    Tematy:
    female monastic patronage
    medieval Georgia
    queen Tamar
    monastery in Tighva
    Opis:
    Tighva Monastery was founded by Queen Consort Tamar, the daughter of David the Builder, a famous Georgian king who succeeded in uniting the country and making it a dominant regional power. According to the written sources, Tamar was married to Shah Manuchehr III, the Muslim ruler of Shirvan (modern Azerbaijan) around 1111, in order to “rule over Shirvan”. Tamar lived and reigned in the Muslim court for more than twenty years. Resulting from a need to secure a retirement home and final resting place, she initiated the construction of Tighva Monastery soon after her return to Georgia in the 1140s. As her husband Manuchehr died in 1160, it seems that Tamar left Shirvan still a married woman, for unknown reasons. Tamar cut ties with her family and spent the remainder of her life as a nun in Tighva. The Church of the Crucifixion in Tighva Monastery, which represents the main focus of this paper, gives a good example of how the place occupied by women during the Divine Liturgy not only indicated their social status, but also determined their visibility, demonstrating how architecture could be used to establish the limits of physical appearance of royal women in the twelfth century Georgian monastic space.
    Źródło:
    Studia Ceranea; 2023, 13; 599-617
    2084-140X
    2449-8378
    Pojawia się w:
    Studia Ceranea
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Bazylika św. Marii Magdaleny i św. Stanisława w Szczepanowie – od gotyckiego kościoła długoszowego po dwudziestowieczny kościół podwójny
    Autorzy:
    Czechowicz, Jacek
    Powiązania:
    https://bibliotekanauki.pl/articles/2016268.pdf
    Data publikacji:
    2020-12-30
    Wydawca:
    Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
    Tematy:
    Fundacje Jana Długosza
    Szczepanów
    kościół gotycki
    patronage of Jan Długosz
    gothic church
    Opis:
    Ceglano-kamienny kościół gotycki wzniesiony w 1470 roku w Szczepanowie z fundacji Jana Długosza jest interesującym przykładem przeobrażenia świątyni w kaplicę. Po neogotyckiej rozbudowie w latach 1907–1914 powstał w tym miejscu kościół w istocie podwójny, zawierający elementy zarówno spójne, jak i kontrastowe – pod względem gabarytów i stylistyki. Niniejszy artykuł zawiera charakterystykę kolejnych przemian strukturalnych tej niewielkiej pierwotnie budowli, która – znacznie powiększona na początku XX wieku – uzyskała charakter obiektu niemal katedralnego. Pomimo tak radykalnych działań szczepanowska świątynia stanowi przykład zespołu architektonicznego, w którym obydwie części – średniowieczna i neogotycka – są dla siebie wzajemnym tłem i uzupełnieniem.
    In Szczepanów, the alleged birthplace of St. Stanislaus and the later center of his cult, a brick and stone gothic church was erected in 1470. Previously, there were two wooden churches built one after another. The brick church was built due to the progressive degradation of the structure of the old temple. The church funded by Jan Długosz is an example of a gothic sacral building with perfectly selected proportions and an extremely harmonious combination of architectural forms. It is also the result of a well-thought-out composition program, based on the geometrical relationships of the basic figures: a triangle and a square. The church is in fact a miniature equivalent of a gothic cathedral containing adequate architectural elements, whose artistry and perfection are expressed in ideal proportions of the whole and contrasting size ratios of individual forms. The gothic church had one rectangular nave covered with a wooden beam ceiling and a narrower presbytery with a rib vault, closed with a hexagon. Two entrances led to the nave – direct from the west and from the south, through a square porch. An elongated rectangular sacristy with a cross vault adjoined the northern wall of the presbytery. The nave and the presbytery were covered with a slender, gabled roof, flanked by soaring gables of brick walls over the nave, while over the eastern end of the presbytery it was closed with three additional triangular slopes. The porch and the sacristy were covered with shed roofs led just up to the brick cornices of the temple. The church functioned unchanged for almost a century and a half, until 1610. At that time, a chapel was built on the northern side of the nave. Its outline with three buttresses, visible in a drawing by Władysław Łuszczkiewicz from 1893, indicates that it was a late Gothic structure, although it was built in modern times. The chapel added to the church, did not suppress the original architectural form and did not change the existing functional layout of the building. It was possible thanks to the addition of the gothic structure to the windowless northern wall of the nave. Another reconstruction, probably made in the 17th century, was related to the transformation of the existing porch into a chapel. At that time, the southern portal was walled up, and a small semicircular window was carved on the eastern side. The stonework of the internal portal was also removed, making a wider arcade here. As the western entrance to the church was insufficient, a new porch was added from the north side of the western span of the existing chapel. A radical reconstruction of this sacral complex took place at the beginning of the 20th century. At that time, the northern chapel with the adjacent porch and sacristy were torn down. From this side, next to the gothic church, a much larger neo-gothic “cathedral” with a basilica layout appeared, modularly and stylistically referring to the gothic building. The former church of St. Mary Magdalene has become a separate chapel, functionally incorporated into the layout of the new temple through doubled arcades made in the northern gothic wall and an annex in the place of the gothic sacristy, which connected the gothic chancel with the new one. The sacral complex shaped in this way acquired the character of a double church, an integrated form, but not devoid of separate features.
    Źródło:
    TECHNE. Seria Nowa; 2020, 5; 161-178
    2084-851X
    Pojawia się w:
    TECHNE. Seria Nowa
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Kaplice Najświętszego Sakramentu w kolegiatach ulokowanych w miastach rezydencjonalnych biskupów polskich. Funkcje – kształt architektoniczny – źródła inspiracji
    Autorzy:
    Nowak, Weronika
    Powiązania:
    https://bibliotekanauki.pl/articles/2016273.pdf
    Data publikacji:
    2020-12-30
    Wydawca:
    Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
    Tematy:
    kolegiaty
    kaplice Najświętszego Sakramentu
    sztuka sakralna XVII i XVIII wieku
    fundacje biskupie
    collegiate chapels
    chapels of the Blessed Sacrament
    sacred art of the 17th and 18th centuries
    patronage of bishops
    Opis:
    Artykuł poświęcony został zagadnieniu budowy i aranżacji kaplic Najświętszego Sakramentu w kolegiatach ulokowanych w biskupich miastach rezydencjonalnych: Warszawie, Łowiczu, Nysie, Pułtusku, Kielcach, Janowie Podlaskim i Wolborzu. Temat przechowywania Eucharystii w kościele w czasach nowożytnych nie był dotychczas przedmiotem dogłębnych analiz. Powszechnie przyjmuje się, że po Soborze Trydenckim tabernakulum zaczęto umieszczać na ołtarzu głównym świątyni. Należy jednak zaznaczyć, że Kościół nie wypracował w tej kwestii jednolitej, uniwersalnej formuły. Na soborze nie odniesiono się do problemu w sposób szczegółowy. Podkreślono, że Eucharystię należy przechowywać miejscu świętym, a regulacje wszelkich pozostałych kwestii pozostawiono ordynariuszom poszczególnych diecezji. Powszechne stało się umieszczanie Najświętszego Sakramentu na „wielkim” ołtarzu, jednak nadal z powodzeniem korzystano ze średniowiecznych wolnostojących sakramentariów lub ściennych nisz. Pod koniec XVI wieku w Państwie Kościelnym ukształtował się zwyczaj lokowania Eucharystii w specjalnie przystosowanej do tego kaplicy. Formuła ta została przyjęta także w Rzeczypospolitej. Od początku XVII wieku biskupi zaczęli inicjować translacje tabernakulów do odrębnych kaplic w najważniejszych świątyniach diecezji – katedrach – oraz kościołach kolegiackich ulokowanych w ich miastach rezydencjonalnych. W niniejszym artykule przedstawiono historię fundacji tych ostatnich, omówiono funkcje kaplic, ich pierwotny kształt, przemiany architektoniczne oraz wystrój.
    In the One of the problems that arose after the Council of Trent was the issue of where the Blessed Sacrament should be kept. During the session of the Council, this issue was not discussed in detail, only emphasizing the need to place the Eucharist inside the church building. It was commonly agreed that this place was to be dignified, clean and protected against sacrilege, but there was no uniform, universal formula for the location of the tabernacle in the temple. In addition to the well-known forms such as the placing of the Blessed Sacrament on the main altar and the sacramentals that functioned even long after the Council of Trent, other solutions were also accepted in the Catholic Church, which were also allowed by Charles Borromeo, as evidenced by one of the fragments of the First Milan Synod. A kind of novelty was therefore the creation of separate chapels in cathedrals and collegiate churches intended only to place the Blessed Sacrament, which can be divided into two types. The first, for which a magnificent model was the Lateran Basilica, was the storage of the Eucharist in the transept, distinctly continued in Bologna and Ravenna, the second – the location of the Blessed Sacrament in a separate, richly decorated chapel, initiated in the Papal State (the Chapel of Sixtus V in the Church of Our Lady Major, Cathedrals of Urbino, Fano, Gubbio and Fermo). Although the separate chapels of the Blessed Sacrament, popularized in Venice, functioned somewhat earlier at parish churches and were associated with the established Eucharistic fraternities, building them in cathedral and collegiate churches served to clearly distinguish between the space of the choir and the services celebrated in it which were related to the functioning of the chapter, and private adoration of the Blessed Sacrament. This well-established example of locating the Eucharist in a separate chapel was adopted in Poland, with which we can connect known cases of the bishops’ initiated translation of tabernacles into separate cathedral chapels –the cathedral in Kraków (1602), in Gniezno (1613) and in Włocławek (1618). In this context, one should also consider the chapels of the Blessed Sacrament founded by Polish bishops in residential collegiate churches located in their cities, including those adapted in chapels which originally had different functions, with distinct respect for the tradition of the place and the use of spolia (Warsaw, Nysa, Pułtusk), following the pattern connecting the storage of the Eucharist with the sepulchral function (Lipski’s chapel in Łowicz) and the pairs of chapels created in the 18th century connecting the invocation of St. Cross (altars with the tabernacle) with a Marian one (Kielce, Janów Podlaski, Wolbórz).
    Źródło:
    TECHNE. Seria Nowa; 2020, 5; 95-115
    2084-851X
    Pojawia się w:
    TECHNE. Seria Nowa
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Warszawa i Łowicz. Dwie kolegiackie kaplice Chrystusa Ukrzyżowanego w XVIII stuleciu
    Autorzy:
    Barczyk, Alina
    Sito, Jakub
    Powiązania:
    https://bibliotekanauki.pl/articles/2016275.pdf
    Data publikacji:
    2020-12-30
    Wydawca:
    Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
    Tematy:
    XVIII wiek
    Branicki Jan Klemens
    Łowicz
    Warszawa
    nowożytna architektura sakralna
    mecenat biskupi
    sztuka baroku
    cudowne wizerunki
    mauzolea
    sztuka sepulkralna
    18th century
    Warsaw
    early modern sacral architecture
    patronage of bishops
    baroque art
    miraculous images (crucifixes)
    mausoleums
    sepulchral art
    Opis:
    Dwie kaplice wzniesione przy kolegiatach w Warszawie i w Łowiczu, mieszczące słynące łaskami krucyfiksy, wykazują liczne analogie, do których należą: lokalizacja na przedłużeniu północnych naw, powiązania obu kapituł kolegiackich oraz szczególny status świątyń kojarzonych z najważniejszymi osobami w Rzeczypospolitej – królem (a także, w szerszym ujęciu, Sejmem i kręgiem dworskim) oraz prymasem, czyli interrexem. Mimo że powstanie architektury kaplic dzieliło blisko pół wieku, dostrzec można wzajemne zależności zastosowanych form. Wnętrza posiadają tym więcej analogii, że kaplicę warszawską przekształcono z inicjatywy Jana Klemensa Branickiego w na początku lat 60. XVIII wieku – gdy powstawało mauzoleum w Łowiczu. Zaprezentowania analiza, oparta na kwerendach archiwalnych i obserwacjach in situ, pozwoliła na doprecyzowanie dotychczasowych ustaleń, ukazanie procesu budowy oraz przekształceń omawianych obiektów, a także poświadczenie zależności artystycznych pomiędzy kaplicami.
    In the collegiate churches in Warsaw and Łowicz (two particularly important residential cities of the Republic of Poland in the modern era), in the 18th century, chapels were erected for the exhibition of late Gothic crucifixes, famous for their graces. The chapels were distinguished by remarkable architectural forms and innovative artistic programs. Both were built on the extensions of the northern aisles and were under the care of chapters, although their creation was financed from funds provided by powerful patrons. In the case of Łowicz, the construction was the fulfillment of the volition expressed in the will of Primate Adam Ignacy Komorowski, who assigned this part of the temple for his mausoleum. In Warsaw, the the right to patronage was passed on to successive families – the patronage was granted to the Szembek and Branicki families, among others. The features connecting both investments were also: the connections of both collegiate chapters and the special status of said churches, associated with the most important people in the Republic of Poland – the king (and, in a broader sense, the Seym and court circles) and the primate, i.e. the interrex. Although the chapels’ architecture was developed almost half a century apart, one can see the mutual dependence of the forms used. The interiors boast even more analogies because the Warsaw chapel, built in the second decade of the 18th century, was transformed at the initiative of Jan Klemens Branicki in the early 1860s – while the mausoleum in Łowicz was being built. Probably both buildings employed the workshop of the Warsaw architect Jakub Fontana. In both chapels, influences of palace architecture are visible, manifested in the lightness of forms, rococo style and colors based on combining white with gold. The connection to residential interiors was enhanced especially by crimson wall coverings introduced by Fontana in the present St. John cathedral. The presented analysis, based on archival queries and in situ observations, made it possible to clarify the findings so far, as well as to show the construction process and transformations of the discussed objects. A look at their architectural form and decor details made it possible to identify sources of inspiration, probable contractors and to confirm the relationship between two particularly important examples of 18th-century collegiate chapels.
    Źródło:
    TECHNE. Seria Nowa; 2020, 5; 61-94
    2084-851X
    Pojawia się w:
    TECHNE. Seria Nowa
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-7 z 7

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